User talk:Svati~enwiki

'''Chattampi Swamy '''

Chattampi Swamy was one of the people who managed to transform Kerala and its society. He was a special reformer, an unusual one. Without establishing any organisations he conveyed the required message among the people in Kerala. Swamy initiated religious and social reformation in Kerala. During the 19th and the first quarter of the 20th century when he lived and worked the vast majority of people were helpless victims of social, economic and political exploitation. The caste hierarchy was the evil of the society in Kerala and the cause of unjust treatment, which he was trying to change and guide Kerala to a more stable and harmonious way of life.

Going back to the time when he lived, the social condition of Kerala was at its worst. Everything was based on a caste. In order not to underestimate the social condition of Kerala at that time, read the article “Overview of castes in ancient Kerala” here  http://victory-land.ru/en/forum/index.php?topic=14.0

In the caste hierarchy the Brahmins stood at the top. The Pulayas, Parayas etc were placed at the lowest. The Nairs were placed in the middle. Within each caste there were levels and sublevels such as “high” Nair and “low” Nair, etc. The upper castes enjoyed life and others were deprived of joys and pleasures. Most people were helpless victims. The inhuman, caste based political system of the 19th century made Vivekananda to call Kerala an asylum of lunatics. He described Kerala of that time in this way: “I doubt if any greater foolish thing than what I have seen in Malabar has occurred or happened anywhere in the world at any time earlier. What interference would you draw except that these Malabaries are all lunatics, their homes so many lunatic asylums, and that they are to be treated with derision by every race in India until they mend their manners and know better”. He continued: “Shame upon them that such wicked and diabolical customs are allowed; their own children are allowed to die of starvation, but as soon as they take up some other religion they are well-fed. There ought to be no more fight between the castes”.

The caste defined whether they should approach each other, how much distance should be maintained, whether they should eat together, touch each other and how they should address each other. Those from higher castes believed they would be “polluted” if they touched those from lower castes. So a necessary bathing process was carried out straight after “pollution” or on returning back home.Castes would also define whether a girl can be married only to the other caste or not. It would define whether the wife can enter husband’s kitchen and whether it is essential for one to bath if he touches his children.

This was the state Kerala operated at that time. And this caste custom helped Christian missionaries in their aim to convert Hindus to Christianity. It was almost impossible at that time to break the walls of the existing castes and change your caste. Converting to Christianity meant freedom and equality, no caste restriction. There were also promises of material benefits. So many Hindus in large groups converted to Christianity.

The basic idea of Christianity is love and its missionaries did everything that was against this principle. In Hinduism there is Ultimate Knowledge or Moksha (soul freedom). Everything joins God and no one is different from God. So the system that existed in Kerala at that time violated human rights and denied lower caste people the right to Moksha and Ultimate knowledge as Sanskrit, Vedas teaching and learning were all the monopoly of Brahmins at that time. Sanskrit was a vital language at that time as all indigenous knowledge was recorded in it. Hearing Vedic chanting, let alone learning or teaching Vedas, was prohibited to lower castes. Hearing Vedas by low castes would result in sealing those ears with hot lead as it was thought that Vedas are polluted if somebody from a low caste hears them.

Moreover, some roads were prohibited to be used by lower caste people, temples couldn’t be approached by lower caste people. This was a contradiction according to Swamy views as the God welcomes all people no matter what their caste is, if any. The aim of Swamy was the building up of a Hindu Society joining together on equal terms different castes such as Nairs, Ezhavas, Nadars, Pulayas and Parayas. He opposed to unjust customs and Brahmin domination.

Swamy questioned the caste system and unfair treatment of low castes in terms of religion, education and social opportunities. He said: “The caste-based hereditary divisions are corruption of the Vedic ideal of non-hereditary varna vyavastha, which was based on merits, qualities and actions of the individuals. A few distorted this for their self-interest and introduced untouchability and denied educational and religious rights to the low castes. The failure of Hindu society was largely due to its degeneration and divisiveness.” He himself gathered his ideas from India’s own traditions and sources. He was well versed in Tamil, Sanskrit, Malayalam, so he blended Vedic and Dravidian thoughts related to non-dualism and non-violence. He was a unifier. He wanted a casteless and equal society. Sankara philosophy gave inspiration to him as 1000 years before he reestablished Chathurvarnya in India but later that system was misinterpreted for wicked motives by high castes.

Through Swamy’s work he initiated the reformation in Kerala. He and some of his disciples managed to provoke such changes in the system that the knowledge of Sanskrit and Vedas became available to all castes in Kerala and temples were open to all castes too. The life of lower caste people improved a lot and it became possible for them to learn and teach Vedas, to establish and maintain their places of worship. Swamy taught that only your deeds, not your birth, can define you as a person. He embarked on the idea to reform Hinduism. He believed that religion should lead to freedom of soul, spiritual happiness, guide people in moral development and it should not be used to suppress or control anyone but only to improve people’s lives. As a result he rejected the idea of a caste-based society. For him a caste did not matter. At that time inter-dining was prohibited, which meant that a Brahmin would never eat with an Ezhava and a Nair would never eat with a “low” Nair, for instance. Swamy not only went inside the homes of people of different castes but he also ate with them and taught them his ideas and views regarding the society and religion that he held. He stood for equal rights for all people no matter what their caste was. He argued for equal political, economic and educational opportunities to all.

Unlike many other people of that time he didn’t organise any mass movements neither did he work with any established organisations nor did he establish any organisation himself. He instilled ideas and concepts in people just by living in their houses and talking to them. He lived what he preached.

Due to Swamy the original Hindu texts were interpreted and people were made to understand the adulterations that led to the unjust social system. Superstitions, unjust customs, inequalities were revealed. Child marriage, polygamy and other customs were stopped or reformedas Swamydestroyed intellectual base and authority for Brahmin domination in religious, economic and political spheres.

Caste, position and power defined what a human being was in Kerala at that time. Swamy understood that only through Nairs and Ezhavas Kerala could be led to a future progress. The inspiration that he gave to Nairs and Ezhavas at that time was necessary for the reforms that they started. So he was the generator of the reformation which led to the social progress of Kerala.

It is surprising how Swamy and his disciple named Narayana Guru, both of whom came from lower castes of society, initiated such impressive changes but we must remember that they were sanyasins who have no caste in Hindu society. Narayana Guru also proclaimed the idea “One caste, One religion, One God”. According to both of them temples should be used not only for worshipping but also as cultural and educational centres of the people. Not once they asked to divert the money misused for temple festivals to support the poor. Narayana Guru often stated “Whatever the religion isman should progress”.

Swamy reformed Hinduism and revived it from the path of degradation. At the end of the 19th century Hinduism was at its worst. Concepts and principles were misinterpreted to protect monopolies of an upper class. In Travancore Census Report 1941 it says that the inroad of other religions and the attractions they offered influenced the people for leaving Hinduism for material benefits. The other religions also had economic and political support from powerful sources and some unfair and bold methods were used to spread those religions.

As a result of his work and research Guruvayur Temple was opened to Hindus of all castes in 1931.On the 12th November 1936 Maharaja of Travancore issued Temple Entry Proclamation allowing all non-caste Hindus to enter the Government temples the doors of which were closed before.

Swamy awakened the Hindu society. His teachings inspired others and organized people against caste-based injustices. Narayana Guru who was Swamy disciple with Neelakanta and Paramahamsa devised new norms of social and religious rites with an aim to eliminate caste differences and religious hatred.Ayyankali who belonged to Pulaya caste drew his inspiration from Swamy and Narayana Guru teachings fighting for social equality and justice. He tried to make school available to all castes. The Pulayas were agricultural labourers deprived of civil rights and could not use public roads and places. They had no access to public education. In 1905 Ayyankali started his serious work but only in 1914-1915 it became the reality and Pulaya children could study in schools without any disruptions. All these improvements initiated by others were the result of Swamy teachings and views.

During his life Swamy wrote some works which were later published by his disciples and devotees. “Pracheena Malayalam” refutes rights and privileges held by higher castes. It also refutes the caste based economic and political authorities. Swamy quoted authentic sources and proved that the legend that Kerala was a gift of Parasurama was false. He established that the original inhabitants of Kerala were Nayakans and they brought prosperity to Kerala and it was Brahmins who came later and enforced the unjust caste system. Through research Swamy established that Nairs and Ezhavas have a common ancestral group with an advanced culture and civilization of their own. Another work written by Swamy is “Vedadikara Nirupanam” sets forth the right of all castes to study Vedas, establish temples and access education.

Whereever he went he was the source of knowledge and wisdom to others. He had his samadhi in 1924 where a Shiva temple was later constructed and Panmana ashrama appeared http://www.panmanaashram.com/mahaSamadi/index.html Every year people gather there to remember his life and value of the teachings that he spread during it. On the 30th of April 2014 his death anniversary will be held in Panmana ashrama again. He was an extraordinary man living a simple life and setting an example for others in accordance with his views on casteless society, fair social and educational systems. Not only did Chattampi Swamy transformed Hinduism but thanks to his life and work Vedas and Sanskrit became available to study and teach to all castes from which enormous number of people benefited. As a result of his work education and temples were no longer the property of Brahmins and all those exploiting other low castes in Kerala. Remarkable changes took place in Kerala due to his teachings and the work of his followers too. Kerala was no more the land of cruel injustice and inequality.

This article is based on the book "Chattampi Swamy: An intellectual Biography" by Raman Nair

Overview of Castes in Ancient Kerala
'''Caste Overview in ancient Kerala '''

During the first five centuries of Christian era (Sangham age) there were no rigid caste divisions in Kerala but there were social freedom and equality. Kerala people followed Dravidian practices. The Dravidian culture was casteless. However, Aryan immigration changed a lot. The Brahmins started moving to Kerala with Jain and Buddhist monks from 3rd century B.C. By 8th century the Brahmins established their superior position in Kerala. Christianity and Judaism entered Kerala in the 1st century A.D. and Islam at the end of 7th century. The rules gave all support and facilities to the foreign missionaries as it was considered invaluable for prosperity of the land. However, by the 8th century A.D. Hinduism was well established in the region.

Perhaps it is better to start with a definition of a caste itself before moving on to the description of how they were originally “born”, how they were modified, manipulated and maintained in Kerala society. A caste is a closed status group. Its membership is hereditary. Social restrictions, occupations are imposed on every member of a specific caste. Caste system was imposed by Brahmins to suit their needs by modifying the Chaturvarya. Originally Chaturvarya consisted of the Brahmins (priests), the Kshatriyas (warriors), the Vaisyas (merchants), the Sudras (workers). In addition, there were the outcastes (untouchables). It was the Hindu belief that the society was destined to be in such a way due to the statement in the Purushasukta in the Rig Veda that the Brahmin emerged from the head, the Kshatriya from the arms, the Vaisya from the waist and the Sudra from the feet of God. This belief was interpreted and manipulated to make class divisions and unjust practices.

At the high end in Kerala were the Namputhiri Brahmins (the Namputhiries), at the lowest Pualyas, Parayas, in the middle the Nairs each having their own subdivisions within a caste. As the Dravidian culture was casteless so it was obvious that it was the creation of Namputhiri Brahmins. 11th century AD saw the operation of caste system at its worst.

The Namputhiries are Malayali Brahmins who were priests and landlords. “Nambu” means sacred, “thiri”-light, so the Namputhiri would imply a sacred light. The traditional belief was that these Brahmins were brought to Kerala by Parasu Rama, the incarnation of Vishnu. Among Namputhiries there were eight subdivisions. Their place was supreme even though it was the minority. People believed that they are holy, their commands are God’s commands and they are representatives of God on earth.

After Namputhiries came the Kshatriyas in the social ladder who were mainly rulers or chieftains. There were eight classes of them and subdivisions within them with no social equality.

Then came the Nairs who had eighteen subdivisions of which fourteen were considered to be high. Kammalans with six subdivisions were lower than low caste Nairs.

The Ezhavas whose occupation was to plant and rear coconut trees were a polluting caste. One of the slave castes were the agricultural workers such as Pulayas, Kutans that constituted 13% of the population. The position of Pulayas was very low and they were merely the instruments for agriculture carefully manipulated by the Namputhiries. Below Pulayan caste there was Parayan one to whom the same restrictions applied as to other low caste people in Kerala.

Inter-dining and inter-marriage restrictions operated not only between different castes of Kerala society but also within the subdivisions of castes. For example, a low caste Nair and a high caste Nair would never dine together at that time. There was also a concept of "pollution". A Kshatriya has to keep a minimum distance of 12 feet and a Nair 24 feet from a Namputhiri Brahmin. The Ezhvas were said to pollute Nairs from 12 paces. When Pulayas met a higher caste person, 30 feet distance had to be maintained. If the distance is shorter, “pollution” takes place and can only be eradicated by taking a bath.

Moreover, you could get “polluted” by breathing the same air or just be seeing a low caste person. While travelling “Ha-ha-ha” was chanted which was a sign that a Nair was approaching and the Ezhavas and other low castes chanted “Hom, hom, hom” to acknowledge that they are keeping prescribed distances. However, a bath was always necessary as a cleaning process from “pollution” when coming back home.

The Ezhavas and other low castes were denied temple entry and using roads near the temples. They were not permitted to worship the higher-level Gods. Pulayas were spirit worshipper, for instance.

For the Namputhiri 90% of people were polluting and had to keep distances. Lower castes had to produce the food and so on for the higher ones. So Malayali Brahmins had the control and supremacy over other people in Kerala society.

All areas of life in Kerala were controlled by such Brahmins. The Namputhiries designed the family system and marriage to preserve their elevated position in the society. One of the rules was that only the eldest son must have a Namputhiri wife which would ensure that the family property is kept intact (passed on only to Brahmins, not other castes). All the juniors could form temporary liasons with Kshatriya and Nair girls. Veli is the name for the marriage between a Namputhiri boy with a Namputhiri girl, Sambandham is a mere alliance between a Namputhiri boy and a Kshatriya or Nair girl.

Kshatriyas and Nairs were following matrilineal system of inheritance and so there was no burden on the Namputhiri father as the girl’s family had to tackle all the relevant issues. That meant that Namputhiri fathers cleverly escaped passing down their possessions to their children born from women of other castes other than Brahmins with whom they formed Sambandham.

These arrangements ensured that Namputhiries enjoyed life to the fullest at the cost of lower castes. Namputhiri women, however, faced a lot of problems. As the eldest member could only marry a Namputhiri woman (inside the cast-a Namputhiri eldest member and a Namputhiri woman), that meant that a lot of Namputhiri women lived unmarried and were destined to die as virgins.

Sambandham also named Pudavakoda, which is a mere alliance between a Namputhiri boy and a Kshatriya or Nair girl, was confusing to many too because the children of a Nair woman and a Namputhiri man would not get the inheritance from a latter, whereas the children of a Namputhiri woman and a Namputhiri man would get it. Moreover, the children of a Nair woman and a Namputhiri man were considered untouchable by their father.

The divorce for Nair women was very easy at that time, there was no legal procedure. All they did was to put the sandals of their husbands outside the house to show that the husband was no longer welcome. Nair women wouldn’t move to live with Namputhiri husbands, it was for them to come to Nair women’s houses.

The inhuman, caste based system of the 19th century made Vivekananda to call Kerala an asylum of lunatics. He described Kerala of that time in this way:

“ I doubt if any greater foolish thing than what I have seen in Malabar has occurred or happened anywhere in the world at any time earlier. What interference would you draw except that these Malabaries are all lunatics, their homes so many lunatic asylums, and that they are to be treated with derision by every race in India until they mend their manners and know better”. He continued: “Shame upon them that such wicked and diabolical customs are allowed; their own children are allowed to die of starvation, but as soon as they take up some other religion they are well-fed. There ought to be no more fight between the castes”.

'''Conversion for Freedom '''

Because of this unjust system many low caste Hindus were thinking about the conversion to other religions such as Christianity and Islam as it would ensure that they would not be treated according to their caste position anymore and would also get some material benefits offered by missionaries. It was the main reason that Christian missionaries gave for conversion to Christianity at that time. They cleverly utilized poverty, starvation, caste restrictions.

Christianity was accepted by many for material benefits at first but later they permanently merged into it. The conversion was massive. In 1860 during famines many Hindus accepted Christianity. The number of temples decreased from 19524 to 9364 between 1816 and 1891. The majority of temples that remained were of high caste Hindus.

These days in India we can see proliferation of Christian churches in fishing villages and other poor areas as they offered and are still offering money to poor Hindus for conversion to Christianity.

Overall, caste based rules weakened Hinduism and “strengthened” Christianity in India at that time. Hindu population and the number of temples decreased in Kerala.

Kerala needed someone extraordinary who could change the system that Namputhiries established and maintained. A reformer was needed who could transform not only the Hinduism but also the political and social systems. And one of those people was soon to be born and change the life and society in Kerala forever.

'''This article is based on the book "Chattampi Swamy: An intellectual Biography" by Raman Nair '''

More about Chattampi Swamy here: http://victory-land.ru/en/forum/index.php?topic=15.0

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