• Share
  • Email
  • Embed
  • Like
  • Save
  • Private Content




Kerala had done crime against the Pulays and the other original settlers and for the last several centuries they have been living like Slaves. The Mythologies of Onam and the Origin of Kerala- ...

Kerala had done crime against the Pulays and the other original settlers and for the last several centuries they have been living like Slaves. The Mythologies of Onam and the Origin of Kerala- Parsurama tell about the story of Brahmin dominance over the highly cultured Pulayas and growth of Islam and Christianity and also the economic dominance of the Nairs. Mythologies are coded events and histories. Using the techniques of decoding Mythologies, this work is made.

Early history of Kerala, its original settlers and the history of the Nairs, Brahmins, Ezhavas, Pulayas, Muslims and Christians can be traced out from the two well known Mythologies of Kerala in the absence of the valid historical evidences. This presentation provides valid insights in to the unknown history of the people of Kerala scattered in different communities. It deals with the invasion of Brahmins and Kshythriyas from the Northern India and the oppression of its original settlers on the one hand and the total annihilation or racial cleaning of Buddhism from Kerala and their impacts.,

This is a rich source for poets, script writers, painters, novelists and dramatists to bring out wonderful works. Researchers can also be benefited.



Total Views
Views on SlideShare
Embed Views



1 Embed 5

http://www.scoop.it 5


Upload Details

Uploaded via as Microsoft PowerPoint

Usage Rights

© All Rights Reserved

Report content

Flagged as inappropriate Flag as inappropriate
Flag as inappropriate

Select your reason for flagging this presentation as inappropriate.


14 of 4 previous next Post a comment

  • Full Name Full Name Comment goes here.
    Are you sure you want to
    Your message goes here
  • A handful of film makers/novelists have been exploring the possibility of developing some of these themes drawn from the buried early history of Kerala for their work.
    Are you sure you want to
    Your message goes here
  • Kerala Mythology
    Read and Comment
    Are you sure you want to
    Your message goes here
  • I Hate Pimento-Pepper in Portuguese-the 'curry' in tamil. That stupid seed destroyed a rich culture and many lives of my forefathers ...even though it helped them to flourish their life in that time. It really smells blood .Even today with shivering hand only i can touch that creeper in my garden . The pat of history you mentioned here, is too disturbing and we know already from other resources like books from 'Dalith Bandhu N K Jose' etc. Thanks for daring to tell real histories like this . Hats off for you sir.
    Biju cg
    Are you sure you want to
    Your message goes here
  • This is a very disturbing history of Kerala and the history of blood shed, rape and loot, slavery of Pulayas. extermination of Buddhism, supremacy of the Brahmins, the rise of the Nairs, the spread of Islam and Christianity and subjugation of Ezhavas. No academic or professional historian is dared to explore these buried histories and coded in two well known Mythologies.
    Are you sure you want to
    Your message goes here
Post Comment
Edit your comment
  • arimala


  • KERALA HISTORY - FABRICATED • Unlike the West or the Arab world, no historical document or evidence can be preserved in Kerala for the frequent rain and the presence of termites everywhere in Kerala. That is why; Kerala developed its own mythologies to tell the future generations about some major incidents and tragedies like invasions, massacre, looting, rapes and slavery. • The two well known and deep–rooted mythologies are ; one on the victory of Vamana over the King Mahabali and the other on the victory of Parasurama over ‘the Sea’. Both Vamana and Parsurama were glorified as the incarnation of the Lord Vishnu. Though ‘Onam’ is the national celebration of Kerala, it is all about the greatest tragedy of the people of Kerala, surrender and the introduction of caste system, making the Brahmins the supreme owners of the entire land, cows, gold and women and making the natives mere salves. • Historians of the ancient or medieval Kerala have been white washing the brutal crimes committed against the people of Kerala by the victorious Brahmin invaders. They have deliberately been fabricated evidence to glorify the invaders and degrade the people of Kerala. • However, the two well known Mythologies tell more truth about the ancient Kerala than the fabricated history of Kerala. The history of Kerala is very much related to the arrival of the Brahmins, the prolonged slavery of the Pulayas, the rise of the Nairs, the emergence of the Ezhavas or Thiyas, the growth of Christians and the Muslims and the decline of the Brahmins that have lasting impacts on the making of the present Kerala society –its socio-political developments. Though the people of Kerala belong to the ‘Dravidian race’, they are quite distinct from the other Dravidian people of Karnataka, Tamil Nadu and Andhra Pradesh too.
  • DECODING HISTORY FROM MYTHOLOGIES • Kerala, also known as Malabar, has a very long history. The Jews, the Arabs and the Chinese traders came to Kerala for its precious spices, rose, teak and sandal woods and medicinal herbals. King Solomon and Queen Sheba were in fond of them . Even the Chinese came to Kerala to learn ‘Kalaripayattu’ and ‘Kalari or Marma chikilas (treatment). • Two major Aryan invasions had taken place in Kerala – the first one was aimed at destroying the prosperous Dravidian or Asura Kingdom of Mahabali as narrated in the Mythology of Vamana and Mahabali. The second one was to exterminate Buddhism from Kerala and to establish caste system with eternal dominance of the Brahmins over the entire Kerala society, as narrated in the Mythology of Parasurama who recovered Kerala from the sea with his axe. • The lasting impacts of those two invasions can be seen even in the 21st century. Even though Buddhism was totally annihilated from Kerala, the second invasion paved the way for the emergence of the Muslims and the Christians on the one hand and a divided Hindu society with the Nairs and Brahmins at the top with greater freedom, the Ezhavas at the middle with limited rights and the Pulayas at the bottom as slaves. It also resulted in the decline of the Brahmins. • The Pulayas, originally the most prosperous and cultured people of Kerala, have been subjected to slavery worse than the African salves in America. While the African slaves in America could rise to any level, the Pulayas , known in different names in different parts of Kerala, still remain socially, economically and politically backward for they had been disintegrated besides denying education, social mobility and ownership of land. Nobody in the entire human history has such a dreadful and prolonged oppression and exploitation, in which both Islam and Christianity or even Communism have become helpless witnesses.
  • THE MYTHOLOGY OF ONAM AND MAHABALI • The Mythology of Onam tells the story of the glory and prosperity of the Asura or Pulayanar Kingdom under the King Mahabali in Kerala where everybody was happy and lived in prosperity with high cultural and intellectual esteem without any caste or creed differences. The original settlers of Kerala were Pulayas of the Dravidian race. • It was Moses who created the ruling and the priestly classes and put them at the top of the society for the first time in the entire human history. The Brahmins and Kshathriyas, originally the Semitic people and a dissident group against Moses, had invaded the North India and established their supremacy. They were not the Aryans but Semitics. They were jealous of King Mahabali, the ruler of Kerala and they with the help of treacherous and cunning Vamana dethroned Mahabali, put him in dungeon, looted his precious wealth , raped the women and the entire people were made salves and scattered in different parts of Kerala. • In order to glorify Vamana, the Brahmins had elevated him as the incarnation of the Lord Vishnu, an Indian version of Abraham’s desert tribal deity who had been elevated by Moses to the status of ‘Lord God’, the creator of every thing, including the Laws and Covenants and the Protector and the God of the Jews. • Onam is basically a celebration of Kerala, remembering the glorious ruler Mahabali, the prosperous life of the people under him without any caste or creed differences and their tragic end too. For the outsiders, it is just a harvesting festival with colors. But it is a black history coded in simple and colorful words with the smell of blood.
  • THE ONAM CELEBRATIONS OF KERALA • The creative genius of the Pulayas helped them create the Mythology of Onam and Mahabali to narrate their glorious and prosperous past under Mahabali, marked without any caste or class difference and also their present pathetic conditions. • The mercenaries of the invading Brahmins and Kshathriyas were a low caste warring tribe in Andhara, known as Naikanaras or Nairs. Since the wives of the Nairs and the Brahmins in Kerala were originally from the Pulayanar Kingdom, they had been celebrating Onam as a Hindu festival, giving some role to the Brahmins and popularizing the Mythology of Mahabali and practicing some of their early songs and dances. Now the entire people of Kerala are emotionally attached to ‘Onam’. • The Pulayas, known indifferent names such as Kanakkans, Kurichi, Kani, Kaniyan, Parayan, Vetton, Vannan, Arayan, Yettali and etc in the different parts of Kerala, in spite of their prolonged slavery, hardship, denial of education and social mobility, have still maintained their artistic and intellectual caliber.
  • THE FALL OF THE VEDIC GODS AND THE RISE OF THE EPIC GODS • Even before the invasion of the Brahmins and Kshathriyas in India, the people followed a way of life based on a set of eternal values, called Sanadhana Dharma. The Brahmin and Kshathriy invaders found that Sanadhana Dharma was a stumbling block to attain their dominance over the society. That is why; they had introduced the Four Vedas – Rig, Yagur, Sama and Adarva Vedas; the Vedic Gods like Indira, Fire, Rain and etc; the Vedic Hymns and the Vedic Sacrifice, including animal sacrifice that had later abandoned to meet the challenges of Buddhism. • The common people found it difficult to grasp the Vedic Gods and Hymns and they started to embrace Buddhism on a massive scale. Even though, the two great epics – Ramayana and Mahabharatha were popular, both Rama and Krishna were just epic heroes without any divinity. • Both Sankara and Ramanjum, the two great Hindu philosophers, had found that Buddhism cannot be annihilated just by force alone without attracting common people in the fold of Hinduism. As a strategy to arrest the inflow of the common people towards Buddhism, by early ninth century AD, they deliberately elevated the epic heroes to the status of ‘Gods’ as incarnations ,even degrading the Vedic Gods. Though it had helped common people keep in the fold of Hinduism, it had created a lot of confusions to the Brahmins besides affecting their role and status. • As a solution, the Brahmins introduced the Trinity Hindu God consisting of the Brhama, Vishnu and the Black Dravidian God, Siva and the epic heroes had been made the incarnation of Vishnu. That had resulted even violent clashes between the worshippers of Vishnu, an Aryan God and Siva, a Dravidian God. Krishna, the Black Dravidian God had been made the incarnation of the Aryan God, Vishnu. Both Rama and Krishna had tragic ends (suicide or deadly snake bite) in spite of their incarnation as Vishnu.
  • DECLINE OF THE BRAHMIN SUPREMACY • The Brahmins and their men in Kerala as separate race or class could not keep their racial or cultural identity. Their wives, drawn from the erstwhile Pulaya Kingdom , had retained most of their cultural identity ; they were not much loyal to the invader husbands and were not ready to reject their deep rooted Tantric sex practices also. • By seventh century A.D., the Brahmins lost their dominance over the society and there were only a few hundred Brahmin families in the entire Kerala that too without much power and glory; the family of ‘Sankaracharya’ was one among them. Though the Brahmins in Kerala were the worshippers of the Vishnu, some of them became the ardent worshippers of the Lord Siva and they fought each other. • All those conditions lead to the spread of Buddhism from Sri Lanka and its wide popularity among the entire people of hinter land of Kerala, though in the early stage Buddhism was confined into certain pockets in the major trade and business centers without any influence in the main land. • Gradually the Buddhists established their monasteries in Thrikannpuram, Sabraimala, Malayatoor, Kodungaloor, Ponnai and Ezhimala for the enthusiasm of the Buddhist monks like Nagarjuna. Several Local rulers had even converted to Buddhism, including the ruler and the people of Munjanad, near the present Nilakkal, near Sabarimala. Sabari was a great Buddhist monk and saint too. Swamy Ayyappa was a disciple of Sabrai, though he belonged to the petty kingdom of Pandalam. For the arrival of Buddhism in Kerala from Sri Lanka, crossing the sea and its wide spread like a sea, it was called the Sacred Sea or ‘the Sea’.
  • SPREAD OF BUDDHISM IN KERALA • With the decline of several rulers and the spread of Buddhism, thanks to the missionary works of the Buddhist monks like Nagarjuna from Sri Lanka, a large number of Pulayas and even some Nairs converted to Buddhism. Some rich families following Jainism had also converted to Buddhism. • Ayurveda had been popularized; almost all households had been encouraged to build up their own herbal garden, known as ‘Kave’ and also conserve water through wells and ponds attached to each house and temple also known as Pally. • Most of the pallies had their own small schools to impart religious and general education, known as Pallykoodams. Most of the place names in Kerala end with ‘pally’ like Karunagappally, Kanjirappally Karthikappally and etc had well known Buddhist temples. These places were busy trade centers too.
  • THE MYTHOLOGY OF PARASURAMA • The Mythology of Parasurama tells that an incarnation of the Lord Vishnu carrying Axe, recovered Kerala from Kanniyakumari to Gokarnam from the Sea with the help of his axe. Later he repented for the crimes that he committed and gifted the entire Kerala to sixty four Brahmin families. • Parasurama, a prince of the Gupta empire in the central India, invaded Kerala with a large army; looted the wealth; killed men; raped women and annihilated Buddhism and converted the Buddhist temples and monasteries into Hindu temples for the enthusiasm and encouragement of Sankaracharya, a Brahmin scholar from Kalady by the end of 8th century AD. Buddhist statues were broken and thrown into the ponds of the temple. • A large number ardent Buddhists were executed; some others escaped to the thick forest and became ‘Adivasis’ (early settlers) including ‘Chola Naikens’. Some Buddhist families in the Northern Kerala converted into Islam and in the Central Kerala into Christianity. Buddhists had found very great similarity in the teaching of the Christianity. • Like the Buddhists in Kerala, both the Islam and Christian converted Buddhists called their place of worship as ‘Pally’ and the schools attached to the Pally were called as ‘Pallykoodam’. Like the Buddhist women, both Buddhist converted Islam and Christian women used long white cloth to cover the body and stitched top with long hands. In spite of their conversions into Islam or Christianity, they retained most of their culture and way of life, including the celebration of Onam, developing herbal gardens, using Ayurveda, making daily bath and etc.
  • SABARIMALA BECAME A FOREST PILFGRIMAGE CENTRE • Nilakkal was the capital of the Munjanad Kingdom, having close relationship with the Pandalm Kingdom. A prince of the Munjanad Kingdom had married a princess of the Zamorians of Calicut and became its ruler. Sabarimala, in the neighborhood of Nilakkal was a Buddhist monastery under the saint like Buddhist monk , Sabari. For the influence of Sabari, the entire Munjanad Kingdon had converted to Buddhism. • Besides, Ayyappa an influential Prince of the Pandalam Kingdom also became a disciple of Sabari against the wishes of the Kingdom. Vaver was the leader of the Muslim Community of Erumely who was a close friend of Prince Ayyappa of the Pandalm Kingdom. • Such developments had provoked the Brahmins and some neighboring Hindu kingdoms. As a retaliation, they destroyed the Buddhist monastery and killed ‘Sabari’ and also attacked the Munjanad Kingdom. The people made mass exodus deserting Nilakkel. As a protest, the Prince Ayyappa spent the rest of his life in Sabarimala as a monk. Both Nilakkel and Sabamala had became thick forests. With the death of the Prince Ayyappa, Sabarimala became a Pilgrimage centre. • The majority of the people of the Munjanad Kingdom converted to Christianity as a means to safeguard from the attack of the Hindus who spared both the Muslims and the Christian from attacking and a majority of them had made an exodus through Erumely Petta, a Tamil Muslim trade pocket, carrying their precious wealth and moved towards Kanjirappally, a well known Buddhist trade centre. The other group moved towards Mavelikkara. • .
  • TREAURES OF PADBHANABHA SWAMY TEMPLE- THE LOOTED WEALTH • The people of the Munjanad Kingdom moved forward from Erumely and settled at Kanjirappally, a Buddhist and Tamil Muslim trade centre. Gradually a large group of Christian families moved towards Pala and Thodupuza and another group moved to Kottayam who later became Orthodox or Jacobaite Christians. • The Buddhists also made Kanjirappaly as their strong hold ; they became very rich and powerful, including the family of ‘Kuplithans’. Marthanda Varma became the powerful ruler of Travancore after destroying the Ettu Veetil Pillas. • Marthands Varma made the entire spices trade under the control of the Travncore Government to destroy the economic strength of the Buddhists. The Buddhists in Kanjirapply opposed such a move and that provoked the King, Marthandavarma. He sent a large army to destroy the Buddhist centre in Kanjirappally and looted their precious wealth, including that of the old Munjanad Kingdom, which later became the wealth of Padbhanabhaswamy Temple at Thiruvanthapuram. Now it has become the centre of controversies and litigations.
  • THE LAND OF PLEASURE GIRLS • Even before the age of the Ramayana and the Mahabharata and the invasion of the Aryans, a dissident group of Semitic tribe, from central Asia, Hinduism, more specifically ‘Sanadhana Dharma’ without any caste system had been practiced in India. Kerala, also known as the Malabar, was the most prosperous place in India and it was well known in other parts of the world. • The Jews, the Arabs and the Chinese traders came to Kerala for silk, spices, precious woods, medicinal herbs , ivory and etc. It was also known as the land of ‘pleasure girls and sweet toddy for the widely prevailing practice of ‘tantric sex’. There were several tantric school to train girls in the art of tantric sex, dance, songs, cooking and entertaining the guests. Such kind of girls had high social status and respect even in the court of the King. For them, Kerala was also known as ‘The Land of Pleasure Girls’. • Both Brahmins and the Kshathriyas of the North and Central India were jealous of Kerala, especially the Pulaynar Kingdom and its ruler ’Mahabali’. The immense wealth and the sexy women of Kerala prompted them to invade Kerala.
  • SLAVERY OF THE PULAYAS • In the fierce battle, lead by the Brahmins using horses, Mahabali was defeated and executed; the wealth was plundered ; women were raped. The Brahmins were made the owners of the land, wealth and women. Brahmins made some of the beautiful unmarried women as their wives and the rest were put under the custody of the Nairs, retaining their ownership with the Brahmins. • Those who captured were made slaves, known as ‘Pulayas, to serve the Kshathriyas and their warriors or armed men. Knowing the fall of Pulaynar Kingdom, under Mahabali, a mass exodus of the people of the other parts of the Pulayanar Kingdom had also been taken place to the northern part of Kerala where they were came to be known as ‘Kanakkans’ ‘Kurichi’, Kaani, and other names and later some of them became forest tribes s or untouchables
  • THE RISE OF THE NAIRS • The Brahmins were made the supreme over the Kshathriyas and their warriors who had to take care of Brahmins. Some of the warriors were made the helpers of the Brahmins to do sacrifice or prayers ;some of them were entrusted in playing musical instruments in temples, including drums. They were given a higher status than the rest of the warriors who came to be known as Nairs, The Nairs were originally a fighter tribe from the Andra Nadu came as fighters to defeat Mahabali. • Gradually some Nair families acquired wealth for their influence over the Brahmins, mainly through their women who had great influence over their men and became landlords with ownership rights rested with prominent women, called ‘Marumakkal Thayam’. • Some of the Nairs emerged as the rulers of certain localities, known as ‘Nadu’ or ‘Desam’. There were hundreds of such kind of Nadues or Desams in Kerala and later some of them became prominent to become kings. While the rulers of a conglomeration of Nadues in Travancore and Cochin became kings, in Malabar area they came to be known as Zamurians. • Unlike the northern India, there is no Kshathriyas in Kerala, as everybody had merged with the people of the Kindom of Pulayanars and assimilated with its culture through women, though the kingdom was vanished.
  • EZHAVAS AND THYAS – THE NON-PRCRTISING BUDDHISTS • A brutal and cold-blooded religious prosecution of the Buddhists in the entire Kerala taken place during the ninth century AD. Though a large number of them converted either into Islam or Christianity, a majority of the Buddhists both in the Northern and Southern Kerala were not ready to convert either into Islam or Christianity and remained inactive for fearing the Brahmins and their mercenaries. • Gradually they adopted some of the Hindu practices, they were not considered as the pure Hindus or low caste Hindus. For their Buddhist leniency, remained just like islands in the sea and their affiliation to the Buddhists of Sri Lanka, they came to be known in Southern Kerala as ‘Ezhavan’ (islander) and as ‘Thiyan’ (islander - the word theve menas island) in the Northern Kerala. They were also called ‘Chnadalas’. Their status was just above the Pulayas but without any ownership rights. Their main occupation was coconut climbing and toddy making. • Thanks to the missionary work of a great Ezhava leader, Narayana Guru, the socio-economic conditions of the Ezhava and Thiya community have changed drastically. For their Buddhist background, they also have set up several schools and other institutions like the Christians. They have also set up powerful organizations capable of doing business in terms of several millions. Now over 30% of the government jobs is held by them, even pushing back the other reservation categories, especially the Pulayas and the Adivasis (early settlers).
  • SYRIAN CHRISTIANS IN KERALA • Christians in Kerala can be brought under three major categories : Syrian Christians, Latin Christians and Knanaya Christians. Syrian Christians believe that they were originally Brahmins converted to Christianity by St. Thomas, one of the twelve disciples of Jesus Christ who established several pockets of Christian converts in the first century AD in Kerala. • Even during 10th century BC the Jewish and the Arab traders came to Kerala for spices, ivory and precious teak and rose woods. Woods and ivory from Kerala were used for the construction of Jerusalem Temple by the King Solomon. • Even in the beginning of the first century AD, Christianity came into Kerala through the Arab Christian traders and some of the Jews settled in Kerala , besides some Brahmin families also converted to Christianity. The Christians in Kerala were under the bishops of Syria, following the oriental practices till the dominance of Portuguese. That is why; they have been known as’ Syrian Christians’. However, by 345 AD, 72 families of the Palestinian Christians came to Kerala under Canai Thommen and settled in Kerala, retaining their identity without mingling with the other Christians in Kerala and they are known as Cananaya Catholics. Consequent on the Protestant Revolution, a section of them formed Cananaya Orthodox Church. • During the fall of Ottoman Empire and prosecution of Christians in the Arab world, especially in Persia and Palestine, some Arab Christians came to Kerala and settled in Trichur and Alleppy . They were integrated to the fold of the Syrian Christians and engaged in trade or business. • During the prosecution or extermination of Buddhism in Kerala during the beginning of the ninth century AD, a large number of Buddhists from Kunda in South to Kunnankulam in North , converted into Christianity to escape from religious prosecution, as Christians had been given special protection by the rulers of the Chera Kingdom. They became a part and parcel of Syrian Christians in Kerala. • Consequently, the Syrian Christians became a dominant group engaged in successful agriculture and trade . Because of the Buddhist influence, they set up several Pallies (Churches) and along with Churches, they also established schools (Pallukoodums) to offer both general and religious education that lead to their overall advancements. That had helped the Syrian Christians to build up a cadre of duly educated priests with both general and religious education who played a pivotal role in their overall advancement in many fields.
  • LATIN AND ORTHODOX CHRISTIANS • The Portuguese missionaries in the beginning of the 19th century converted several fisher men in the costal areas of Kerala besides the Pulayas in the hinterland of Kerala , besides some Thiyas as Catholic Christians . Since they followed the western or Latin practice they came to be known as Latin Christians. For the influence of the caste system of the Hindus, these Christians have been treated as ‘lower castes’ in Kerala with low socio-economic status, though there is no caste system in Christianity. There has not been much free mingling or social mobility between the Syrian Christians and the Latin or Anglican Christians. • The Portuguese missionaries had also been interfered in the affairs of the Syrian Christians. A section of the Syrian Christians formed a separate church free from the interference of the Portuguese. Later it became a Protestant Church called the Orthodox Church. The Syrian Catholics also got greater autonomy and came to be known as Syro-Malabar Church. • Later, Orthodox Church was split first into two warring groups -Orthodox and Jacobites besides a splinter group known as ‘Marthomite Church’. Besides these, there are several brands of Protestant Christians in Kerala. After the dominance of the British, the Anglican Church of England also converted a large number of Pulayas and Nadars into Christianity mainly in Kottayam and Thirivanthapuram. Even some Syrian Christians also joined with the Anglican Church. • Later, a section of the Orthodox and Jacobite Christians became Catholics, under the Pope, retaining some of their customs and practices, especially in the Central and Southern Kerala . They are known as ‘Syro-Malankara Catholics.
  • MUSLIMS IN KERALA • Kerala had long lasting trade relationship with the Arab and the Jewish world even before the birth of Jesus Christ. The Arabs had a glorious past in trade, geographical explorations, mathematics, astronomy, medicine and dissemination of knowledge even in pre- Islamic period. • With the birth of Islam, the Arabs also brought Islam as a religion of peace and tolerence into Kerala in the beginning of the eight century AD. The Chera kingdom with its capital at Mahaodayapuram (the present Kodugaloor) give freedom to the Arab Muslims to practice Islam in Kerala as had been in the case of the Arab Christians, though it was a strong hold of Buddhism. • With the invasion of the Brahmins under the leadership of Parasurama to annihilate Buddhism and establish the Brahmin dominance, thousands of Buddhists had been brutally murdered; hundreds of their temples and several monasteries had been destroyed and even some of them converted into Hindu temples, including Kodugaloor, Guruvayoor, Permupavoor, Sabarimala. Even the Padbanabasway Temple at Trivandrum was orignally a Buddhist temple and a school. • Since the Brahmins spared both Islam and Christianity which had special status in Kerala, several Buddhists in Ponnai and Chavakkad had converted to Islam and Ponnai becme an Islamic centre. In Tamil Nadue, also some Buddhists engaged in trade with the hinder land of Kerala also converted to Islam. They set up Muslim pockets, called Petta in Erumely, Kanirappally, Poonjar (Erattupetta) and Moovattupuzha. The Muslims in Kerala had intimate relationship with Christians for their Arab background on the one hand and their Buddhist background on the other besides their trade connections. Though Muslims called their house of worships as ‘Pally’ just the Buddhsit and also setup schools to give basic oral instruction in Arab and Koran, called ‘Othupallykoodams. • .
  • GROWTH OF ISLAM • Compared to Christianity, Islam was a small religion in Kerala till the invasion of Tippu Sultan, the Muslim ruler of Mysore in the Northern part of Kerala. During the invasion of Tippu Sultan, hundreds of Hindu families, including Brahmins and wealthy Nairs, were forcefully converted to Islam. Thus the Keies in Tellicherry and the Koyas at Calicut were originally upper caste Hindus converted to Islam. However, the ‘Thangal Families’ are believed to be from Saudi Arabia and even related to Mohammed Nabi. Besides, several Pulaya families and fishermen communities in the Malabar also converted to Islam. As a result, the Muslims outnumbered Christians. However, their socio-economic status is not much different from that of the Pulayas. • Except a few hundred rich Muslim families –landlords and traders- the rest of the Muslims in Kerala remained very poor and uneducated with low social status, just like Pulayas. Unlike Christians, the schools setup by the Muslims had been limited for imparting education on the basic aspects of Koran orally without providing any general education. As a result, even the Muslim clergy men remained uneducated , except some basic knowledge of Islam or Koran and as such they could not play any social or economic role other than upholding orthodoxy. • After India attained independence, Muslims in Kerala had started schools and colleges to offer non-religious education; a certain percentage of the government jobs has been reserved exclusively for Muslims. The Gulf boom helped a large number of poor Muslims migrate to the Gulf countries as construction workers or drivers or helpers that changed the economic status of the Muslims in Kerala.
  • ISLAMIC FUNDAMENTALISM • Muslims in Kerala are basically ‘Sunni Muslims’ without any Shiite Muslims, though there are some Sufi Muslims and Ahmediyas. The progressive Muslims in Kerala are branded as ‘Mujahid’ and the conservatives as ‘The Sunnis’; both of them split into several groups and fight each other using their own medias and mosques and political organs. • For the financial and ideological support of Pakistan, Islamic fundamentalism has spread among a large number of young Muslims in Kerala, both educated and non-educated. It is a strategic move on the part of Pakistan to destabilize India on the one hand and block the migration of Muslim workers of Kerala to GCC countries. It has nothing to do with the faith or religion. • Since the GCC countries have adopted a tough stand against Islamic Terrorism and Fundamentalism, Muslims in Kerala have been looked upon with suspicion in GCC countries and their job or business possibilities in the GCC countries are declining fast and nearing an end. Within two to five years, most of the migrant Muslim workers or business people from Kerala are forced to return to Kerala, causing very great social and economic crisis not only for Muslims but for the entire Kerala.
  • THE KERALA MINDSET • The mindset of Kerala has been evolved through the mythologies of the victory of Vamana over Mahabali and the victory of Parasurama over the sea. They tell about the two Brahmin invasions to Kerala from north India for enslaving the original settlers of Kerala, branded as ‘the Asuras’ and their king, Mahabali and then for the total annihilation of Buddhism from Kerala, branded as ‘the sea’. • The tantric sex widely practiced centuries ago still haunt the people of Kerala while they uphold sexual morality based on the British middle class morality of the 18th century. The crimes and brutality committed by the Brahmins against the Pulays still persist in the mindset of Kerala even though the Brahmins have lost their power and glory. In the true sense, Kerala mindset is not better than the irrational and unscientific primitive tribal mindset, though the people think that they are rational and progressive with their leftist leaning. • The major communities in Kerala – the Nairs, the Ezhavas, the Christians, the Muslims and above all Pulayas, known in different names, are the bye-products of the two great invasions and oppressions as depicted in the Mythologies of Vamana and Parasurama, The art, culture, the way of social life and etc have been molded by these two Mythologies in stead of a futuristic society.
  • UNDOING INJUSTICES AND HYPOCRACIES • The Kerala society is basically an unjust and immoral society as it has not yet ready in doing justice and ensure better living conditions and thereby correcting the past crimes committed against the original settlers of Kerala and the men of Mahabali- The Pulayas. In spite the so called socio-economic progress and the so called great contributions made by the Christians, the Muslims, the Nairs, the Ezhavas and even the Communists, the Pulayas in Kerala still live like salves far worse than the African salves of America during the time of Abraham Lincoln. • The Pulayas and their sub-categories deserve at least a hundred world class schools, ten colleges and one University exclusively for them, declaring them as the heritage people . Besides providing quality education, their creative talents and entrepreneurship must be developed and thereby brining them to the main stream. • There is nothing like pure race or caste in Kerala thanks to intermingling and cross-fertilization. Realizing the common cultural, religious and racial backgrounds, the people in Kerala, the Nairs, the Muslims, the Pulayas, the Ezhavas and the Christians, must develop mutual love, support and respect for building up a just and progressive society. • All communities in Kerala must be ready to extend their help in supporting the Pulayas, in stead of making them the sympathizers of Maoism or Islamic Terrorism for they are the true men of Mahabali and the victims of Vamana and Parasurama for the Brahmin domination, though the Brahmins have been side tracked in Kerala society, probably as the price of their centuries old crime and cruelty to the humanity.
  • REFORMERS AND CREATIVE MINDS • This presentation, decoding the two well known Mythologies to unearth the painful or dreadful history of Kerala may help the people of Kerala get aware of their common racial and cultural root, develop mutual help and support and build up a progressive and future oriented society with reforms and innovations. It may help creative minds like artists, poets, novelists, dramatists, historians, so ciologists and film or TV serial show makers bring out wonderful works.