This is the socio-cultural history of Kerala starting from the birth of Ayyappa and the fall of Sabarimala & Munjanad Kingdom to the rise of Marthanadavarma of Travncore

1. DR. RAJU M. MATHEW*

2.  Though there are several Myths and Folklores of Sabari,
Ayyappa, Vaver and Malikapuram of Sabarimala, they
were real life characters lived and died or murdered in
the present Sabarimala and the surrounding areas,
including Nilakkal, near River Pampa in Kerala, India,
during the thirteenth century AD. It also tells the
complete cleansing of Buddhism and the spread of Islam &
Christianity and emergence of Nairs, Ezhavas, Pulayas &
Tribal Malayarayas, besides Brahmanical Hinduism in
Kerala.
 The present work is an attempt to explore the history of
Sabarimala and Ayyappa based on the available
knowledge. A more scientific historical work , giving
citations and references, can be brought out. This work
may inspire historians, sociologists, and artists to bring
out several works, including cinemas, dramas, fictions,
poems and etc.

3.  The Verdict of the Constitution Bench of
the Supreme Court of India, allowing
women having child-bearing potentialities
to enter Sabarimala invited a series of
agitations of the Conservative Hindu
Fundamentalists against the Supreme Court
Verdict, even mobilizing their women. In
these contexts, it is pertinent to go
through the earlier and modern history of
Sabarimala and Ayyappa over above the
existing myths, folklores, and traditional
beliefs or practices and their impacts on
making of the modern Kerala Society.

4.  The history of Sabarimala, originally known as
Karimala, as a Buddhist Center of Learning,
Meditation and Pilgrimage, was started with
the rise of Munjanad Kingdom by the middle of
the thirteenth century AD, with its capital at
Nilakkal in the valley of Sabarimala near the
River Pampa, earlier known as River Karimala,
in Kerala, India. Munjanad Kingdom was
extended over the borders of Tamilakam and
Kodungallor and had marriage relationships
with Pandalam Kingdom and later the
Zamurians of Calicut.

5.  Under the patronage of Munjanad Kings,
Nilakkal had emerged as a major center of
trade and culture, even attracting traders of
spices, herbs and forest products from China,
Ceylon, Egypt, Syria, Babylon and Arabia who
travelled through Cranganure or Museries
Port, using the ever flowing Pampa River.
 Munjanad Kingdom became very much
prosperous, densely populated and well
known far ahead off Pandalam, Pandinad and
Andhranad that made them jealousy of it.

6.  Even though Munjanad Kings were Hindus following
Sanathana Dharma, in stead of worshiping either Vishnu
or Siva, they gave patronage to the Jains from
Tamilakam, the Buddhists from Ceylon and also the Jews
and the Arab Muslims and Christians.
 Those foreigners were allowed to make small
settlements, including their temples or places of
worship, to marry native women, besides engaging in
trade in spices and forest products of the
conglomeration of eighteen hills. Consequent on the
missionary zeal of the Buddhists, Yoga, Ayurveda,
Tribal Medicine, Kalaripayattu and Kalari Medicine
became popular among the people.

7.  By the end of the thirteenth century AD, the
Munjanad Kingdom welcomed a large number of
Tamil Muslims consequent on religious
prosecution, and allowed them to set up their
colony called ‘Petta” near River Manimala in the
bank of a stream ‘Peruthode’, and another one
in the bank of Meenachil River near Arivthara
where two rivers join together, known as
‘Erattu Petta’. The Buddhists were permitted to
build up their colonies besides temples, known
as ‘Pally” and their schools, known as
‘Pallykoodums’ at Kanjirappally, Koovappally,,
Kollappally, Vazappally,Thathampply and etc

8.  For the whole hearted support of the Munjanad
Kingdom, the Buddhists had established their
Temple, Monastery and School at the top of
Karimala Hill, under Sabari, a Buddhist lady monk
and scholar well versed in Yoga, Meditation,
Ayurveda and Martial art. All other Buddhist
centers in Kerala, suffixed with ‘Pally’ or ‘Oor’,
including Gurvayoor, came under it.
 Buddhist monks and Chinese and Arab Travellers,
had visited and stayed at Karimala. Hindus,
Muslims, Jewish, Buddhist and Christians boys and
girls were admitted as students and some of them
had later served the Munjanad Kingdom.

9.  Every house hold in the Kingdom, including
that of Hindus, Muslims and Christians, had
set up its own pond, well, farm and herbal
garden known as ‘sarpakave’ and even a
kalari.
 For the missionary zeal of the Buddhist
monks, Ayurveda & Kalari Medicine and
rearing of cows, goats, hens and cokes had
become very popular, that spread to other
kingdoms also.

10.  Ayyappa was born as the son of a Prince of Pandlam
Kingdom married to a Princes of Munjanad Kingdom,
named Pampa about AD 1275 in the Pandalam Palace.
The Palace astrologers found something extraordinary
with the child that made the King and Queen suspicious
of the child.
 Ayyappa at his early teens outsmarted the son of
Pandlam King and other princes in the Pandalam palace
in every respect. Most of the ministers and the palace
officials had started to suspect and mistreat the young
Ayyappa in which his father and mother could do
nothing other than silent witnesses. However, they had
intimated the pathetic condition of their child in the
Pandalam Palace to the Munjanad King that led to the
exile of Ayyappa from Pandlam Kingdom for ever.

11.  Both the Pandalam King and Queen, as
cautioned by the Prime Minister, feared that
Ayyappa would capture the power,
overthrowing the King, when he would grow
up. So they plotted against Ayyappa and
decided to leave him in the thick forest to be
eaten by hungry wolfs or tigers.
 By knowing the criminal conspiracy of the
King and Queen, Ayyappa, disguised as a
Buddhist boy named Sasthave, was secretly
sent by his mother, Pampa, to the Munjanad
Kingdom with the request of keeping him
under the care of Sabari.

12.  Knowing the threat, the king of Munjanad secretly put the
boy Ayyappa under the care of Sabari at Karimala for
education and training, disguised as a Buddhist boy named
Sasthave. Princes Neelima of the Munjanad Kingdom, Vaver,
a Muslim boy and Matthai, a Christian boy were also
students there. Sasthave or Ayyappa was the most brilliant
student.
 After attaining mastery in Sanathana Dharma and Buddhist
Dharma, Yoga , Ayurveda and Martial Art of Kalaripayattu,
Ayyappa along with Princes Neelima returned to the palace
of Munjanad King where he was known as Prince Sasthave.
Ayyappa and Neelima throughout their life remained true
devotees of Sabari who was also respectfully called ‘Sabari
Matha’ or ‘Sabari Devi’.

13.  The name and fame of Prince Sasthave spread across the
land and the neighboring Kingdom of Pandalam after
defeating the invading fierce Pandiyan army. The
enemies came there to loot the Kingdom using hundreds
of buffalo carts. The enemies were forced to retreat
towards the Muslim settlement where Vaver mobilized
his Muslim army to support his friend, Sasthave.
 Ayyappa and Vaver together defeated the invading
looters, besides killing their buffalos or ‘erumakal’.
Sasthave and his men made a victory Parade at Muslim
settlement, ‘Erumely Petta’. The annual celebration of
the remembrance of the victory parade of Ayyappa later
became ‘Erumely Pettakettu’ jointly celebrated by
Ayyappa Devotees, Muslims and Christians. The Muslims
declared Sasthave as their protector.

14.  Princes Neelima, the daughter of the Munjanad
King, fall in love with Sasthave or Ayyappa and they
were about to marry. The King of Pandalam Kingdom
got angry and revengeful towards the Kingdom of
Munjanad for protecting Ayyappa and making him a
disciple of Sabari in the disguise as a Buddhist under
the name of Sasthave and declared war with
Munjanad Kingdom.
 Ayyappa with the help of the armies of his friends
Waver and Matthai, defeated and destroyed a
sizable portion of the invading army of the Pandalam
Kingdom. The revengeful king of Pandalam executed
the father and mother of Ayyappa.

15.  Munjanad Kingdom had trade relationship with the
Zamurian, the king of Kozhikode. Buddhist
monks from Lanka, Malayattoor, Perumpavoor,
Kodugallor, Ponnani, Thiroor, and Dharmadam
used to visit Munjanad Kings and stayed at
Karimala.
 On the request of the Zamurian, a Young Prince
of Munjanad Kingdom, who was a student of
Sabari had married the only daughter of Zamurian
and later became the Zamurian of Kozikode. He
even appointed some of the well trained Muslim
warriors of the Munjanad Kingdom in the service
of Zamurian Kingdom. Kunjali Marakkar was their
decent.

16.  When Sabari was very sick, she called Ayyappa and
made him the head of the Buddhist Monastery and
Temple before her death designating him as
Dharma Sasthave. Being the head of the
monastery and temple, Ayyappa had to observe
celibacy and he could not marry Princes Neelima.
 After the death of Sabari, Ayyappa named the
Buddhist Temple, Monastery and Seminary
Complex at Karimala as Sabarimala. He even
constructed a shrine in her name and made her
the deity of Sabarimala. After knowing the
execution of his mother, Ayyappa named River
Karimala as River Pampa in the memory of his
mother, Pampa.

17.  As soon as Ayyappa was made the head of the
Buddhist monastery, Princes Neelima opted
to live like a Buddhist monk, totally secluded
in a separate room on the upstairs of the
palace also known as ‘malika’ and she came
to be known as ‘Malikapuram’.
 By knowing the pathetic condition of Princes
Neelima,, Ayyappa invited her to Sabarimala
and made her a monk to serve the disciples
and devotees and practice Ayurveda.

18.  Malikapuram remained unmarried till her
death serving the disciples and devotees at
Sabarimala, staying in a separate small house.
Everybody respectfully called her
‘Malikapurathamma’. She even visited and
treated Vaver at Erumely when he was
seriously sick, staying in a small house near
the Muslim temple. Later, the Muslim temple
came to be known as ‘ Vaverupally‘ and the
house in which Malikapurathamma stayed
came to be known as Kochambalam or
Malikapuram Temple’.

19.  Pandalam Kingdom made a series of
lootings and attacks of the Munjanad
Kingdom for supporting Sabarimala and
Ayyappa. Consequently most of the
precious wealth of the Munjanad Kingdom
had been kept in the secret chambers of
the Buddhist temple at Sabariamala. The
Buddhist monks, disciples and students of
Sabarimala rendered whole hearted
support and protection to the King and
Palace.

20.  Consequently, Munjanad King and most of his
subjects embraced Buddhism and the Kingdom of
Munjanad became the first Buddhist kingdom in
Kerala. Buddhists were encouraged to set up their
settlements, including their temples known as Pally
not only in the country but even other parts of
Kerala. Buddhist way of life, including Ayurveda
and Kalary, spread across Kerala.
 Places of the Buddhist settlements were known
ending with ‘pally’ or ‘oor’, such as Chenganoor,
Punaloor, Paliyoor, Adoor, Malayatoor, Perunpavoor,
Gurvayoor, Mamiyoor, Tiroor, Trichoor, Kannoor and
etc. or Kanjirappally, Kollappally, Karthikappally,
Karunagappally, Chittlappally, Monippally,
Thathampally, and etc.

21.  The total conversion of the entire Munjanad
Kingdom and its people to Buddhism had
provoked the Hindu kings of Pandalam, Pandinad
and Andhranad . One of the ministers of the
Munjanad Kingdom who was against to become a
Buddhist, plotted against the Kingdom and
joined hands with the Pandalam Kingdom to fight
against Buddhism. He was instrumental in
mobilizing the support of Pandinad and
Andhranad against the Munjanad Kingdom.
 They jointly declared war with Munjanad
Kingdom as part of total cleansing of Buddhism
from Kerala, including Kodugalloor, Malayatoor,
Trichoor, Tiroor, Guruvayoor, Dharmadam,
Kanoor, Thrikannapuram, Karumady,
Karunagappally, Karthikapply, Monippally and
etc..

22.  During the fierce war, the revengeful invaders
murdered the King and put fire on Sabarimala. Ayyappa
and Malikapurathamma were burned alive and
Sabarimala was looted and destroyed without any
traces.
 The victorious army of the Pandalam King destroyed
the palace and looted the precious gold and diamond
ornaments of Princes Neelima that had been kept there
on the direction of Ayyappa and carried them to
Pandlam in two boxes.
 They also carried out massive attacks, lootings and
rapes of the households of the Buddhists and even
murdered many. Many women were made captives and
sex-slaves.

23.  After knowing the great famine in Tamilakam and Andhranad and the
collapse of their countries, the Hindu Fighters of those countries and
their Brahmin priests, refused to return to their countries and the
Pandalam king was forced to allow them to setup their colony in a low
laying muddy area called Thazhamon and to marry the captive
Buddhist women, called ‘Achies’ . The ownership of those women, had
been wrested with the Princes and Nampoothiries of Pandalam who
could enter their houses at any time. Some of the captive Buddhist
women were made sex slaves known as ‘Devadasis” or ‘Koothachies’.
 The Tamil and Andhra Brahmins remained very poor. The pathetic
condition of the Brahmin family of Thazhamon was brought to the
notice of the King who appointed its male members as the Palace
priests with food and cloth allowances. The people called the Andhra
and Tamil military men as ‘Nayakers’ and gradually they came to be
known as Nairs who had been treated like Sudras. However, they served
the powerful Namboothirs and Potties besides local chiefs as fighters or
warriors, for their livelihoods. .

24.  However, the Pandalam palace priests and
astrologers predicted the decline of the
Kingdom and prohibited the use the gold
ornaments of Prince Neelima and looted items
of Munjanad Palace. The king sought the help of
the Andhra Brahmins for remedy and special
sacrifices. In spite of all those rituals, the blood
stains of Sabarimala and Nilakkal haunted the
Kingdoms of Pandalam, Tamil and Andhra,
leading to their decline and collapse.

25.  With the fall of Munjanad Kingdom and the destruction of
Sabarimala, the survived Buddhists made a mass exodus to
neighboring areas, including Ranni, Thiruvella,
Chenganoor, Changanacherry, Kottayam, Kanjriappally,
Pala, Thodupuza, Moovattupuzha, Perumpavoor, Kalady
and Malayattoor under several groups. Those who migrated
to Kottayam set up ‘Munjanad Kingdom at Thazathnagadi
when they became powerful. Some of the survivors found
shelter in the thick forests and became forest tribes in
different names such as Malayarans, Ulladens and
Malapandarams. Gradually, Sabarimala and Nilakkal turned
into thick forests occupied by wild tigers, wolfs and
elephants.

26.  Brutal religious prosecution of the Buddhists had been
carried out. In order to escape from religious
prosecution, some of the Buddhists embraced either
Islam or Christianity and lived like Arab Muslims or
Christians from Syria who had been given special
privilege and protection by the Chera Kings.

 Thereafter, Christians were known as Nazranies or
Vadukars or Syrian Christians as they were under
Bishops from Syria and Muslims as Turks or ‘Thulukars’
for their Turkish connection. Both Muslims and
Christians were together called as ‘Mapilas’.
 However, they followed some of their old Buddhist
traditions and culture, including white long dress, Kalari
and Ayurveda, trade and agriculture and they even
called their temples as ‘Pallies’, as Buddhists called
their temples as Pallies and schools as Pallykoodum.

27.  An ardent group of Buddhists dared to remain
Buddhists and moved towards Kanjirappally and
set up their colony at Parathode in Kanjirappally
with some of the treasures of Sabarimala.
 Nevertheless, a sizable number of Buddhists had
not converted either to Islam or Christianity, but
remained non-practicing Buddhists engaged in
agriculture and rearing domestic animals and
they came to be known as Ezhavas or Theyas or
Chovers specializing in farming, coconut climbing
and toddy making.
 Those Buddhists who were working in the mud
and engaging in butchery were called as Pulayas
and Parayas or Chermers.

28.  In Kerala there are several Places and Families suffixed with
the term ‘Pally’ showing their Buddhist roots. Place names
such as ‘Koovappally’, Kanjrappally, Thathampally,
Monippally …are some of the examples.
 The Buddhist roots of the several Hindu, Muslim and
Christian Families in Kerala can be found in their family
names such as Vellappally, Kadakampally, Pittappilly,
Koippally, Kollappally, Chittilappally, Kallampally,
Kokkappally and so many others.

29.  Later, the Brahmins became influential landlords
and temple priests making Nairs their servants
and guards or warriors.
 Some of the Nair women became very influential
over the rich Brahmin landlords and they became
powerful landlords. They had kept their men
without any property ownership rights.
Gradually, they earned upper status in the
society just below the Brahmins.
 Ezhavas and Pulayas were considered impure and
untouchables. However, Christians and Muslims
had been given special status in the society for
their money power and trade contacts.

30.  After the brutal murder of the Munjanad King,
Ayyappa and Malikapurthamma, everybody in the
Pandalam kingdom considered that they had the curse
of Sabari, Dharma Sasthave and Malikapurathamma, as
there were series of tragedies in the Pandalam Palace
 Nobody in the Pandalam Palace dared even to touch
the bounty of Sabarimala as everybody believed that it
would bring doom to the Kingdom. As a remedy, it was
decided to construct one temple for Sabari, Dharma
Sasthave and Malikapurathamma each.
 As repentance, it was decided to carry out the gold
ornaments of Princes Neelima, calling it as
‘Thiruvabhaaranam’ to Sabarimala during
Makarasankrathi Day and return it to Pandalam Palace
that knew that the Palace was not the true owner of it
and one day it had to be returned to Malikapurthamma
or Ayyappa.

31.  On every 14th day of January, the
Makarasankrathy day on which Ayyappa and
Malikapurthamma were brutally murdered, some
of the daring and Sabari or Ayyappa devotee
Buddhist, Ezhava, Pulaya, Malayaraya, Muslim and
Christian men and women, used to make annual
pilgrimages in the temple of Dharma Sasthave and
Malikapurthamma at Sabarimala. In order to hide
their Buddhist roots they dressed with black cloth
instead of their usual white dress, calling each
other ‘Ayyappa or Ayyappa Swamy’ and chanting
‘Dharma Manthras’

32.  The forest tribes settled at
Ponnamabala Medu, near Sabarimala
became the Custodians and Tantries or
Priests who used honey for rituals.
 They used to put a big pier, danced
around it and chanted Ayyappa
Manthras on Makara Sankranthi day
remembering Ayyappa and
Malikapurathamma.
 The pilgrims at the top of Sabarimala
considered it something divine and
called Makara Joythi or Makara Vilakku.

33.  Carrying head-loads of food and religious articles in a
twin black cloth bag, chanting Dharma Manthras, wearing
black cloths and, long beads after forty one days of
preparations, including prayers, celibacy and strict
vegetarian food, Ayyappa devotees performed the
Sabarimala pilgrimage in one of the two occasions, saying
goodbye to the family members and friends, as there was
no guarantee of safe return from Sabarimala due to man
eating animals and notorious thieves and criminals.
 However, now the journey has become more safe with
good roads and speeding vehicles. Sabarimala is opned in
all first days of Malayalam year and other important Hindu
festivals or occasions

34.  The devotees, chanting Dharma and Ayyappa Manathras,
such as ‘Swamy Saranam’ and ‘Ayyappa Saranam’ besides
Hymns praising Ayyappa, entered Sabarimala in small
groups. The women pilgrims were respectfully called as
‘Malikapurams’ and men as Swamies or Ayyappas equating
Swamy Ayyappa and Malikapurathmma
 In order to reach Sabarimala, one had to walk several days
through thick forests without any road or other facility,
risking the life and facing wild tigers, elephants and deadly
poisonous snakes. Only daring women devotees, either young
girls or elder women, used to make pilgrimage to Sabarimala.
 However, young women of child bearing age kept away from
pilgrimage for the fear of notorious criminals who would kidnap
them and the man-eating wild animals besides the very tedious
journey that would result in the miscarriage of pregnant
women.

35.  The Sabarimala Ayyappa devotees used to stay one or two days
at Nilakkal, in different small groups under the direction of
elderly persons, called Guru Swamies, well versed in religious
practices and the safest forest routes.
 Before going to Sabarimala, they used to stay at Erumely for one
day and bathing at River Manimala and visiting Vaverupally and
Kochambalam and above all performing ‘Pettakettu’ putting
different colors on the body and dancing or chanting Ayyappa
Hymns as the symbol of the victory of the heroic fights made by
Ayyappa and Vaver against the enemies who used buffalos .
 The Muslims and Christians in Erumely used to treat Ayyappa
devotees or Sabarimala Pilgrims as their guests or close relatives
and rendered all help and support to them till Erumely was
remained a forest hamlet, as the symbol of their Buddhist roots
and close connection with Ayyappa, Vaver and
Malikapurathamma. During the last 75 years, Erumely and
Sabarimala have developed with transportable roads, restaurants
and hotels. Plans are in progress even for constructing airport
and railway lines near Erumely as part of Pilgrimage Tourism.

36.  However, ardent Hindus, including Nairs and
Brahmins had not been visiting Sabarimala for
their religious and historical hate towards
Buddhism. The untouchable Ezhavas, Pulayas and
Forest Tribes besides the Muslims and Christians
considered Sabarimala as their ancestral
pilgrimage Centre, Sabari their Deity and
Ayyappa their own Protector and
Malikapurathmma their Goddess without any
caste or religion. Women pilgrims of all ages or
castes or religions used to visit Sabarimala and
had respectfully been called as ‘Malikapurams’
having special privileges. Nobody dared to do
any harm or disrespect to them.

37.  Modern History of Sabarimala started with the rise of the
Kingdom of Travancore with Marthandavarma as king from
1729 to 1758 AD under the Dewanship of Ramayyan Dalwa.
Ramayyan Dalawa tried his best to erase the Buddhist
influence of Sabarimala and elevated Ayyappa as a Hindu
deity besides transforming Sabarimala as a Hindu Pilgrimage
Centre.
 Ramayyan Dalwa formulated a strategy of eliminating all
existing or future threats against Marthandavarma, including
Nair or Brahmin warlords and their armies , besides the rich
and powerful Buddhists settled in Kanjirappally. He did his
best in eliminating the Dutch supremacy, even effectively
using Munjanad Mathen Tharkan, the biggest spices trader
originally belonged to the family of Munjanad Kings.

38.  The Travancore Kingdom spread across
Periyar to Cape Comerin after defeating and
annexing Kingdoms of Kayamkulam,
Mavelikkara, Elayadth Swarrompam, Quilon,
Thazathangadi of Munjand Kings, and Cochin.
He even put Zamorins of Calicut under
threat. Without any war, Pandalam king
surrendered before Marthandavarma and
became one of his Principalities for its
financial and administrative crises and
recurring misfortunes.

39.  Ramayyan Dalawa ,the Prime Minister of
Marthandavarma defeated the Nampoothiries
having armies of Nairs. Some of the defeated
Nampoothiries and Nairs converted to Christianity.
From Pandalam King, Marthandavarma came to
know about the vast treasures of the erstwhile
Munjanad Kingdom kept in the secret chambers of
Sabarimala, the Buddhist pilgrimage center and
another sizable share with the Buddhist settlement
at Parathode in Kanjirappally. Marthandavarma
sent his army to take possession of the great
treasures of Sabarimala and Buddhist settlement
at Kanjirappally and eliminated all the traces of
Buddhism in Sabarimala, Nilakkal, Kanjirappally
and even Malayattoor.

40.  Munjanad Mathen Tarkan, a very rich and
powerful Christian Spices Trader, having 5000
pothimads (load carrying cattle), 10,000
forest workers , including Malayrays, Pulayas
and Ezhavas and 100 supervisors, to collect
spices and forest products from the vast
areas of Sabarimala and Malayatoor,
extended from Kollam to Kodungalloor. He
was the patron of Syrian Bishops of Kerala
and the major supporter of Dutch East India
Company. His family root originated from the
Munjanad kings of Nilakkal.

41.  Marthandavarma came to know that Munjanad Mathen Tarakan
was the richest person and had wide contacts with Arab traders,
Syrian Bishops and Dutch East India Company and Buddhist
leaders and traders.
 Above all he was the decent of the erstwhile Munjanad Kingdom
and even related to Ayyappa of Sabarimala. He was also the
custodian of Sabarimala and he put his men for its safety, besides
providing all expenses in connection with Sabarimala Pilgrimage,
financially supporting the Vaverupally of Erumely & Pettakettu
and paying the Malayarayas as priests of Sabarimala and other
expenses.
 Marthanadavarma sought his help in his war against the Dutch
East Company and mobilizing the support of Muslims and
Christians besides taking possession of the hidden treasures of
Sabarimala. When Marthanada Varma nationaised the entire
spices trade of Travancore, Mathen Tarakan was appointed as
‘Sanchayam’ or Collector of the vast areas with judicial powers
including tax collection and supporting Sabarimala.

42.  When Mathen Tarakan had made a treaty
with Marthanadavarma to finance him in his
war against the Dutch East India Company
and mobilizing the Christians, Muslims,
Ezhavas and Malayarayas in support of
Marthandavarma, the Syrian Bishop became
very much angry with him and even declared
him an enemy of the Church. However,
Marthandavarma granted special privileges to
the Christians, including a status near to the
Brahmins, above Nairs. On the
recommendations of Mathen Tarkan, Muslims
were also given higher status above Ezhavas.

43.  The wars with Dutch East India Company and frequent
suppressions of revolts against Travancore, had drained away the
fortune of Travancore or Marthandavarma and his Prime Minister,
Ramayyan Delava. Though Munjanad Mathen Tarkan objected,
Marthandavarma took possession of the hidden treasures of
Sabarimala as a solution. All the traces and evidences of
Buddhism in Sabarimala were destroyed and Sabarimala was
converted into a Hindu pilgrimage Centre, putting it under an
Andhara Brahmin Family, as the Malayali or even Tamil Brahmins
were not willing to work as priests in Sabarimala.
 After a bloody battle at Kanjirappally, Ramayyan Delava
destroyed the entire Buddhist settlements and took possession of
their treasures and transported to the Palace of
Marthnadavarma. As soon as the treasures put at the Palace, a
series of misfortune happened to both King and his Prime Minister
and their health was deteriorated seriously. On the advices of the
priests and astrologers, everything was transferred and kept in
the secret cells of Padbhanabhasway Temple,
Thiruvanathapuram. However, Marthandavarma became very
much sad and lost his health after the sudden death of his
trusted Prime Minister, Ramayyan Delawa. Very soon,
Marthnadavarma was also died.

44.  The sudden deaths of both Ramayyan Dalawa
and King Marthanadavarma were a great
shock to Mathen Tarkan. That also spoiled his
fortunes and power for he could not get back
his wealth or treasures from the king,
besides he met with the growing enmity of
the Syrian Bishop. When he was fall in ill, his
subordinates took possession of the power
and the land and the forest areas under his
control. As a result, he had a tragic end and
the Munjanad family lost its power and
wealth and declined.

45.  In its search for the hidden treasures at Sabarimala,
the Travancore army with the support of the
Pandalam Palace destroyed all remaining structures
of Nilakkal and Sabarimala, except a statue of
meditating Buddha mistaken as Shiva and finally
unearthed several box full of precious metals, gold
coins and ornaments. Then the army moved to
destroy the Buddhist settlement at Kanjirappally
and loot the precious wealth. After a prolonged
war, the army had defeated the Buddhists in
Kanjirappally and taken possession of the vast
treasures kept in several boxes. Travancore army
had transported all the treasure boxes to the
Travancore Palace at Anthapuram or Trivandrum.

46.  A series of tragic incidents had happened in the Palace,
including the king’s sleepless nights, terrifying dreams,
frequent falls from the royal couch, a serious wound
during royal hunting and chronic illness of the queen. On
the advices of the palace priests and astrologers,
Marthandavarma decided to shift the entire treasures of
Sabarimala and Kanjirappally and keep them in the secret
cells of the chambers of the Padbhanabha Swami Temple,
Thiruvanathapuram as something haunted or cursed.

47.  During the time of Ramayyan Delava, the Prime Minister of Travancore
under Marthandavarma, attempts had been made to convert
Sabarimala as a pure Hindu Temple and Pilgrimage Centre making use
of Hindu Mythologies and Ayyappa as a mythological entity, taking
away his Buddhist root . Accordingly, Ayyappa was presented as the
son of the Union between two Hindu male gods, Siva and Vishu and
projected as the destroyer of Mahishasura, demon looked like a
buffalo so as to prevent the arrival of Buddhists during
Makarasankranthi day.

48.  Ramayyan Delava wanted to have a direct control
over the forest wealth and spices of the Central
Travancore and he nationalized trade of spices and
forest products. He appointed Mathen Taraken of
Munjand family as the local chief and the custodian
of the spices and the forest wealth, including that of
Sabarimala region. Ramayyan Delava constructed a
Siva Temple in Nilakkal and appointed some
employees there. However, the Kerala and Tamil
Brahmins refused to perform as priests in Sabarimala
and Nairs refused to enter Sabarimala even during
Makarasankarathi.

49.  By knowing that a large number of Christians,
Thiyas and Pulayas of Buddhist root had been
performing pilgrimage to the Malayatoor Hill,
Ramayyan Delava encouraged Christians to
transform it as a Christian Pilgrimage Center.
Mythology related to the prayer and meditation of
St.Thomas, one of the disciples of Jesus had been
attributed to the Malayatoor Hill, had been crafted
and made popular even though the pilgrims used
to climb to the top chanting Buddha Manthra as
‘Muthappan Saranam’ in stead of ‘Ayyappa
Saranama’ at Sabarimala. Christians and Hindus
used to climb the top of the hill during the eve of
Easter

50.  As soon as Sir C.P. Ramasway Iyer became
the Deleva of Travancore, he made
strenuous efforts to cut off the minutest
Buddhist traces of Sabarimala and Ayyappa
by placing the King of Pandalam as the
foster father of Ayyappa and elevated
Ayyappa to the status of a Hindu deity and
even constructed a Hindu temple making
Ganapathi and Malikapurthamma as sub-
deities. He prohibited Ezhavas, Pulayas and
Forest Tribal people to perform as priests
or tantries of Sabarimala but only
Brahmins.

51.  Since Brahmins from Kerala refused to serve
Sabarimala, one Brahmin family of Andhra origin called
Thazathumon was appointed as the Tantry of
Sabarimala and later Kerala Brahmins were made as
priests of Nilakkal and Sabarimala. C.P. Ramasway Iyer
encouraged Nairs in large numbers to perform
pilgrimage to Sabarimala as part of the strategy of
Hinduization of Sabarimala.
 Daring young women devotees used to visit Sabarimala
as ‘Malikapurms’, after observing fasting and
vegetarianism and walking through deep forest tracks,
though it involves great risk, including tiger attacks and
sexual harassment by the criminals. Gradually the
number of women pilgrims had been reduced
considerably.

52.  However, the Kerala High Court prohibited women
having menstrual cycle or childbearing age to visit
Sabarimala in its verdict in 1990 that has been
recently revoked by the Constitution Bench of the
Supreme Court of India. The verdict indirectly
challenged the ownership right of Pandalam Royal
family and the Sabarimala Tantri or Priest Family
from Andhra over Sabarimala. They instigated
conservative Hindus in Kerala, including women,
to protest violently against Supreme Court Verdict
permitting women of all ages to enter Sabarimala
as something against Hinduism and Sabarimala
practices. Political parties like BJP and Congress
rushed to make use of it for their political
advantages.

53.  Sabarimala Agitation against the entry of young
women has turned violent having several legal and
political consequences and gone out of the control
as well as that of BJP and RSS that exploited it
effectively for their political agenda.
 Criminals and even well trained Islamic State
fighters disguised as ‘ Ayyappa Devotees’ have been
attacking old women pilgrims and children as the
Protectors of Ayyappa and Sabarimala, along with
conservative caste Hindus.
 The caste Hindus aim at the end of Sabarimala as a
pilgrim center without any caste or religion for its
Buddhist root but to bring it under the ownership
of Pandalam Palace and Thazhamon Brahmin Tantry
family and thereby of caste Hindus, defeating the
claims of Malayarayas,Pulayas and Ezhavas over
Sabarimala.

54.  Sabarimala is the embodiment of Kerala Culture and
Socio-Economic-Political Life of Kerala. It is a
confluence of several streams of faiths and religions
such as Buddhism and Hinduism as well as Islam and
Christianity, besides incorporating Ezhavas, Pulayas
and Malayarayas into the main stream of the Kerala
Society.
 Ayyappa, emerged as Dharmasastha, represents
Sanathana Dharma and higher Hindu & Buddhist Yoga
and Meditation.
 The principle deities of Sabarimala are Sabari,
Dharmasastha and Malikapurathamma, and Vaverswamy
as a sub-deity with Malayarayas as the Tantries.
 However, later Siva and Ganesh had been extrapolated
in Sabarimala besides the Brahmin Tantries of
Thazhamon as part of the strategy of Brahmanization
of Ayyappa and Sabarimala and bringing Sabarimala
under control of high caste Hindus and their rigid
patriarchal system even preventing young women.

55.  It is hoped and prayed that Sabarimala and Ayyappa
do remain free from any caste or religion or
political controversy or violence or bloodshed.
 Sabarimala and Ayyappa are the embodiment of
Humanism, Universality and Spirituality of
Sanathana Dharma rooted in the Buddhist Yoga and
Dharma for realizing ‘Thathwamasi’ or ‘ Aham
Brahmasmi’.
 True Ayyappa Devotees and Sabarimala Pilgrims are
the Champion of Peace & Harmony when they
realized ‘Thathwamasi’ and Universal Spirituality
embedded with the Nature.

56.  This write up is based on what I have read on Ancient Kerala
History, my discussions with Professors M.G.S. Narayanan,
Rghava Warrior and M. M. Purushotaman Nair of Calicut
University besides, some members of Zamurian family,
Calicut , elder members of my paternal Munjanad family,
Kanjirappally and maternal Mannoor family at Pala. On the
basis of new evidences, it can be modified.
 This can be used for bringing out attractive mega films and
TV programs as Sabarimala has attracted global attention.
Further research must be conducted to explore the hidden
chapters of the local History of Kerala, including
Sabarimala.

57.  On the basis of his book published from UK in 1981, Dr. R. M. Mathew
was nominated to two international expert committees,, having
consultative status with UN & UNESCO, as the youngest member in
1983. In 1985, he formulated two basic theories on Knowledge
Consumption & Production, now known as Mathew’s Theories of
Knowledge, published from Moscow. They have become an area for
doctoral research works. In 2005, Dr. Mathew propounded
Knowmatics, Cybernetics of Knowledge.
 Dr. Mathew has supervised 12 doctoral works based on the Vedas &
Upanishads, the Bible & Quran, Ayurveda & Tribal Medicine, Higher
Education Management, IT & Kerala Development. Dr. Mathew writes
extensively on Global Economic Crisis, Islamic Terrorism, Education
and Information Technology. Most of his works have wider
readership and appeared over eight languages, including Arabic,
Chinese, …..
Twitter@drrajumathew,
 Linkedin: https://ae.linkedin.com/in/munjanad