269

CHAPTER V

THE GREAT NADAR PERSONALITIES AND THEIR

CONTRIBUTIONS TO THE SOCIETY

The Nadars of South Travancore contributed a lot in the social, political and

cultural history of Travancore. But their contribution never highlighted by the social

history of South Travancore. The great contribution of Ananathapadmanabhan Nadar

in the formation of Travancore State and in the battle of Colachel. Vaikunda Swami

was the first social reformer and social revolutionary leader for the upliftment of

unprivileged section of Kerala. His ideas like Samathuva Samajam, Women priest and

inner dinning were fully impact the society. Nesamony, Kumari Thanthai, struggle

against the rational discrimination of Travancore Government against the Tamil

people and the formation of Kanyakumari District. Sathiyan as the first Super Star in

Malayalam film industry and Kumaradhas the first Chief Secretary of Thiru-Kochi

assembly were contributed more to the society1.

5.1. Dalapathy Anandapadmanaban Nadar

It is an unfortunate fate of India, especially that of South India, that it has not

produced its history free from bias or clouding of truth. The fact remains that the

authors twist the truth, modify it, fabricate new stories to suit their own self interest in

order to benefit their own community, sect or philosophy without even the slightest

regret and move around the society as honoured ‘gentlemen’. Such things are in a

very calculated subtle way that it becomes very difficult to question it2. To cite an

example is the falsification of the history of a great hero of Travancore, Dalapthi

1 Macher. J. Michael, The Untouchables in Contemorary India, Arisona, 1972.

2 Kusuman, K, Slavery in Travancore, Trivandrum, 1973.

270

Sri Anandapadmanaban Nadar of Thachanvilai, South Travancore. He was the

commander in chief ‘Royal Guardian’ of the king Marthandavarma of Travancore3.

When the struggle for throne generated, there erupted a civil war between the

Ettu Veettu Pillamar (close relative of Marthandavarma) and Marthandavarma. The

army of Anandapadmanaba Nadar that fought the war for the King to save him and

restore him his throne as the King and also helped him expand the territories to

establish Travancore and also the commander in chief in the battle of Colachel in the

year 1941. As Bismark was in Germany, so was Anandapadmanaban Nadar in

Travancore, during Marthandavarma’s time4. In a royal grand copper plate given to

the Dalapthi in the year 1748 AD,5 the king clearly stated that Sri

Anandapadmanaban, a Brahmakula kshatriya was a close relative and right hand of

the King and had saved his life on many occasions from the deadly enemies

unmindful of his own life6.

Sri. Anandapadmanaban hailed as Assan of 108 Kalaries had used iron slags to

make weapons for practising martial art of Kalary. In Travancore,

Sri Anandapadmanaban fell a victim to the palace romance. The earlier Dalawa

Ramaiyan seemed to have had some special interest in the newly growing allied group

with an evil eye on Sri Anandapadmanaban and the Royal affairs. He played a

villainous role in the treacherous killing of Sri Anandapadmanaban who was

cunningly poisoned and killed7.

This caused not only the fall of Nadars in Chera Country but also helped the

land of Brahmanas, Suthira allied group, a pro-aryan agent to take the upper hand in

3 Rajayyan, Nadar Charithra Rahasyangal (Malayalam), Trivandrum, 2007, p.12.

4 Emmanuel, Nadars Through the Ages, Nagercoil, 2002, p.6.

5 The Copper Plate is with Sri K.P. Varatharajan Nadar, the Tenth Lineal Heir of the

Anandapadmanabhan Family.

6 G.M. Raj, Nadar Charithram, Trivandrum, 1998, p.34.

7 Ibid.

271

the eighteenth century. It is strange to see that these agents are still active in the

country. For example, C.V. Raman Pillai has misrepresented and pictured Sri

Anandapadmanaban as Brahnthan Channan in his book entitled Marthandavarma8.

5.2. Contribution of Vaikumda Swamikal

Vaikunda Swami was born in a poor Vaishnavite family in 1809 at

Sastankovila, a small village in South Travancore, located a few kilometers south east

of Nagercoil. The village is today known as Swamitoppu, after Vaikunda Swami.

Soon after his birth, his parents named him as Mudichudum Perumal, since Perumal

was an exclusive suffix used by privileged caste Hindus after their names. There was

demand from them to change the name9. Mudichudum Perumal was thus given a new

prosaic name as Muthukutty. Muttukutty’s childhood was spent in the village pial

school, learning religious and moral texts such as Naladi, Thirukural and

Thiruvasagam. Born in an extremely religious family, where prayers were held

everyday, he also became well versed in Hindu mythologies. Significantly, during this

period, he learned the Bible and became proficient in Christian teaching. It was even

claimed by a Church historian that Muthukutty was a Christian for some time10.

When he reached the age of twenty two, Muthukutty took a pilgrimage to the

famous Murugan temple at Tiruchendur in Tirunelveli district to attend the Masi

festival and to get cured of a skin affliction from which he was suffering. After a holy

bath in the sea at Tiruchendur, he claimed Vishnu had given him a rebirth as his son.

Muttukutty assumed the new name of Sri Vaikundar. He declared that he was born to

salvage the Shannars and to establish the rule of dharma. He returned to South

Travancore and began doing penance which continued for four years11. During the

first two years of the penance, he sat inside a dug-out pit that was six feet deep and for

8 C.V. Raman Pillai, Marthandavarma, Trivandrum, 1953, p.86.

9 Ponnelan, Vaikundar Kattum Vazhkai Neri (Tamil), Nagercoil, 1991, p. 2.

10 R. Ponnu, Vaikunda Swamikal Valvum Vazhikattalum (Tamil), New Delhi, 1983, p. 4.

11 R. Ponnu, Then Kodiyil Oru Samudaya Puratchi (Tamil), Nagercoil, 1987, p. 13.

272

the next two years he wore only torn clothes, never speaking to anyone and subsisted

solely on milk. This was the period when he became popular and people from various

castes visited him. His fame became widespread because of the belief that he could

cure the sick.

In his preachings, he launched a vitriolic attack on the traditional Travancore

society and its rulers. He condemned the state for collecting excessive taxes from the

lower caste people12. When the King Vanji Balarama Varma visited Suchindram, the

privileged caste Hindus informed him that a Shannar was claiming to be the

incarnation of Vishnu and had threatened to establish his rule over the country and

given immortality to the Shannars. The King was also informed of the inter-dining

promoted by Vaikumda Swami without caste distinction. Significantly, Vishnu at Sri

Padmanabhaswami temple at Trivandum was the presiding deity of the Travancore

royal household13. The King got Vaaikumda Swami arrested and brought to

Trivandrum. On his way to Trivandrum as a prisoner, the privileged caste people

abused and insulted Vaikunda Swami and threw stones at him.

The King tried to question Vaikunda Swami about his divinity, but the latter

refused to answer. Finally, he was kept as a prisoner at Singarattoppu, an open air

prison in the western side of the Sri Padmanabhaswami temple at Trivandrum. His

imprisonment drew a large number of his followers from the Nanjinad region of

South Travancore to distant Trivandrum. In the prison, he was said to have been

forced to undergo ordeals of different kinds. He was believed to have been kept as a

prisoner in a narrow dingy room and dried chillies were burnt inside the room. He

was forced to walk on fire, he was thrown into a hot lime furnace and also put inside a

cage with a tiger. He survived all these ordeals, which were taken as a proof of his

12 Sarveswaran, Sri Vaikunda Swamikal, A Forgotten Social Reformer of Kerala, Trivandrum,

1980, p. 3.

13 Ramalinga Kurukal, Kumaraiya Nadar, Nadar Amannarum Naicka Mannarum, (Tamil)

Nagercoil, 1937, p. 54.

273

extra human attributes. The King asked him to give a Kaicheetu (written undertaking)

that he would carry on his mission only among the people of his own caste. Though

he refused to give the Kaicheettu, he was at last released from the prison during the

first week of March 1838. He returned to Ampalapathi in a procession made up of his

ecstatic followers. During the journey, he was carried in a cradle by his devotees and

the cradle is still retained as an object at Swamutoppu14.

His mission continued for another twelve years. Preaching of Vaikunda

Swamy and the ritual practices enunciated by him had two basic aspects. At one level,

he tried to alter the folk Hinduism of the Shannars and make it cohere with that of the

privileged castes. At another level, he challenged the caste based inequalities suffered

by the Shannars and promised to eliminate the Kaliyuga and usher in a golden age of

Darma. How Vaikunda Swami altered the ritual and religious practices of the

Shannars is to be noticed first15. Vaikunda Swami first and foremost instructed his

followers to give up devil worship and idol worship. He claimed that he had already

burnt all the devils and taken way the mantras (magical incarnation) used by the

Kanikars (local hill people) to drive the devils away. He also asked them not to offer

sacrifices of goats, roosters and pigs to the deities. Not merely animal sacrifices, he

preached no other offering such as eggs, fried meat and local edibles like ponkal,

murukku, paniyaram, avalurundai and kadaiapal were asked for by the gods16.

He established simple hut like structure in seven places namely

Chettykudiyirrupu, Agastiswaram, Palur, Sundavullai, Kadampankulam and

Pampankulam where all these preachings were practised. These structures were

locally known as Nilai Tankals or Inanthankals where religious rituals and idol

worship were prohibited and offerings from the devotees were not accepted. Apart

14 M. Emmanuel, The Nadars Through the Ages, Nagercoil, 2002, p. 305.

15 Nagam Aiya, Travancore State Manuel, vol. III, Trivandrum, 1904, p. 234.

16 Personal Interview with Swami Balapragapathi Adikal, at Swamiyar Thoppu, dated 19 April

2011.

274

from feeding the poor, these places of worship, where caste based restriction on entry

was not imposed as a principle, were used for propagating the principles of Vaikunda

Swami17. Interestingly, individual prayers was not held in Nilal Tankals, but only

mass prayers affirming the communitarian orientation of the cult. Over the years such

Nilal Thankals had proliferated in number and some of them doubled as village

schools. As much as Nilal Tankals, the institution of Tuvaial Panthi established by

Vaikunda Swami was also important. Tuvaial Panthi was a set of practice which was

essentially meant to establish the importance of cleanliness and simple food and it

was first introduced at Vagaipathi near Kanyakumari. The devotees who participated

in Tuvaial Panthi had to take bath thrice a day and wash their clothes before attending

Vaikunda Swami’s discourses. They had to give up their usual fare of fish, which the

Shannars were obsessively fond of and drink gruel made rice and green gram. A

number of families participated in Tuvaial Panthi and it was claimed that at one point,

seven hundred families participated in it. The principle of cleanliness propagated

through Tuvaial Panthi seemed to have become a general norm to the members of the

cult18.

In short, the cult propagated several practices such as giving up devil worship

and animal sacrifices and adopting cleanliness and vegetarian food which were all

part of the privileged caste Hinduism in Travancore. This was an effort to bridge the

gap between the folk Hinduism of the Shannars and the elite Hinduism of the

privileged castes19. The only exception to this was Vaikunda Swami’s opposition to

idol worship which might be due to the influence of Christianity and his efforts to

wean away his followers from the numerous folk deities who were worshipped in idol

form.

17 Silvester Ponnumuthan, The Spitutuality of Basic Ecclesial Communities in the Socio

Religious Context of Thiruvananthapuram, Rome, 1996, p. 157.

18 Sreedhara Menon, Survey of Kerala History, Madras, 1967, p. 312.

19 R. Ponnu, op. cit., p. 28.

275

Vaikunda Swami moved on to the stance on caste based inequalities and

sufferings of the Shannar and other unprivileged castes. First of all, Vaikunda Swami

in his preachings opposed the excessive taxes and the Ooliyum services imposed on

the Shannars by the Travancore King. He characterized the Travancore king as

neesan (oppressor) and emboldened his followers that if a Shannar woman cursed the

King everyday, the king would die20. He claimed unless the king announced through

drum beating that the Shannars were relieved of Ooliyum services, he would lose his

right to rule. Similarly, he opposed the denial of right to Shannar women to wear

shoulder cloth. He asked his followers to wear a turban while entering his place of

worship. It may be noted here, Shannars were prohibited from using turbans and

even while carrying headloads they were permitted to use only a bunch of dry hay

and palm leaves locally known as chummadu, on their heads. The practice of

wearing a turban while entering the temple still continues at Swamitoppu21. He

promised his followers that he would exterminate the Brahmins and when the

Darmayuga got established in the place of the present Kaliyuga, there would not be

any distinctions among human beings and the world as a whole would be ruled under

one umbrella by a Benevolent King.

The Vaikunda Swami cult in the context of how the aspirations of the

Shannars to subvert the power structure which became articulate due to the civilizing

mission of the church was hedged in and assaulted by the privileged caste in South

Travancore. As has already been noted that the aspirations articulated by the followers

of Vaikunda Swami and by the Shannar Christian converts were not substantially

different. Despite this, the Christians provoked the wrath of the privileged caste

Hindus, while the adherents of the Vaikunda Swami cult got away unassaulted. This

difference points to the fact that Vaikunda Swami cult functioned as a disguise

20 K. Vasanthan, Kerala Charithra Nigandu ( Malayalam), Kottayam, 1983, p. 412.

21 R.N. Yesudasan, Peoples Revolt in Travancore, Trivandrum, 1975, p. 179.

276

adopted by the subordinated Shannars to escape retaliation and at the same time to

articulate their aspirations22.

5.2.1. Samathuva Samajam

Muthukutty Swami was fully aware of the wretched conditions in which the

unprivileged caste people lived. In order to eradicate the social distinction in the

society, he organized a society called ‘Samathuva Samajam’. He looked down upon

such evils as castes, superstitious beliefs, slavery which decayed the society. The

privileged caste people thrived on the subjugation of the unprivileged caste people.

The unprivileged caste people were made to think that they were inferior due to their

state. He therefore wanted to redeem the society. Hence, he preached “one caste and

one religion23. All men and woman are equal. Let slavery must be abolished”.

He called upon all people, irrespective of caste, religion and gender to under

the shadow of one tree which was equality. Therefore, he formed ‘Samathuva

Samajam’, association for the establishment of equality. The members of Samathuva

Samajam were advised to follow the symbol of religious and social values which

would give them equal status with other people24.

5.2.2. Religious Reform

During his time, women were not allowed to worship god with men in the

place of worship Muttukutty ordered to admit women in the Samajam. He also

encouraged women to participate in the corporate worship. This was a radical step

taken by him. There were many women in the Samathuva Samajam. He also ordered

the womenfolk to wear upper clothes and participate in the worship service. Pala

Prajapathi Adikal says that LMS Missionaries were the first people to advocate and

22 Journal, Studies in History, vol. VIII, Delhi, 1992, p. 179.

23 R. Ponnu, Vaikunda Swamikal (Tamil), New Delhi, 1983, p. 38.

24 Kesari Udayam, Bhagavan Vaikunda Swamikal Varalaru, (Tamil), Nagercoil, 1966, p. 44.

277

urged to wear upper cloth. They also waited for the order from the government to

wear upper cloth. While the Missionaries were striving to effect wearing of upper

clothes, he decreed that all women should wear upper clothes. The point is that he

reorganized human beings with inalienable rights to live in dignity25.

5.2.3. Women in Nizhal Thangal

Main temple is called ‘Pathy’ Muthukutty he established many sub temples

called ‘Nizal Thangal’ all around South Travancore in order to have link with the

whole community. Women can conduct the worship service of the Nizhal Thangal. It

was indeed a radical step at the standing time, when they had no identity in the

society. In this respect he went one step ahead of Christianity. The moral teaching and

the reading of ‘Ahilathiruthu’ are among important events during worship service26.

5.2.4. Oppose Idol Worship

Vaikunda Swami vehemently opposed the idol worship and he also advised of

his devotees not to keep or worship idols. In the Pathy or Nizhal Thangal there are no

idols. He said “God is living in the hearts of human beings". So there is no need of

idols or images. 27

5.2.5. Oppose Animal Sacrifices

He advocated his people to worship God by fasting good meditation. He told

them that one cannot placate and propitiate God by giving animal sacrifice. Instead of

animal sacrifices, he requested the people to offer flower for worship. He said that

flower offering was worth doing and economically unburdened, even the poor people

25 Ibid.

26 C. Rajamony, The Cult of Muthukutty Swami, Unpublished M.Th Thesis, UTC Bangalore,

1981, p. 33.

27 K. Pachimal, Ahilam Vasana Kaaviyum (Tamil), Nagercoil, 1971, p. 9.

278

could worship using flowers. He insisted the wealthy people to give alms which he

gave to the needy28.

5.2.6. Munthiri Kinaru

To practice the equality preached by Vaikunda Swami, a community got well

dug at Swamitoppu. This well as still known as Munthiri Kinaru. While in Travancore

society access to wells was discriminated on the basis of castes. Munthiri Kinaru

offered its water which was believed to have had curative power to all castes mostly

of those castes which were below the Shannars in the caste hierarchy29. Around

Muthiri Kinaru, Vaikunda Swami regularly organized inter-dining among different

castes. People belonging to different castes brought uncooked food, cooked it with the

water of Munthiri Kinaru and ate it in a community feast along with Vaikunda

Swami. In keeping with the cult’s spirit of indiscriminating love, Samathuva Samajam

founded by Vaikunda Swami adopted a saffron flag with a white patch in the middle

known as Anbu Kodi which means flag of love.

5.2.7. Inter Dinning

Muthukutty practised what he preached. He wanted to get rid off

untouchability and caste distinctions from the society30. He insisted that all belonged

to one family, therefore he arranged inter dinning among various caste groups.

According to which each caste should bring food materials to the Muthiri Kinaru they

had to cook the food infront of Muthukutty using water from Muthiri Kinaru. Then he

made them to sit irrespective of caste for dining. It brought oneness, fellowship, one

familyness and one caste. Once a pulaya women invited four disciples for a dinner.

28 M.D. Periyavan, The Medicine of the Vaikundar Aiyavin Anbu Murasu (Tamil), Nagercoil,

1985, p. 30.

29 Ponnelen, op. cit., p. 67.

30 Personal interview with Vishnupuram Chandrasekaran, Chairman of V.S.D.P, dated 10 May

2011.

279

They went but were not ready to eat31. When Muthukutty heard that he sent them back

to eat, they did so.

5.2.8. Head Turban

The Nadar community was struggling for emancipation. Muthukutty organized

the Nadars to fight for their rights. He preached them that Dharma would succeed and

evil would be destroyed. The Nadars were prohibited to wear head turban. He ordered

then to wear turban while they came to see him. It gave them a social status and he

that were not lobourers but privileged people32.

5.2.9. The Right of Women

Muthukutty believed in bestowing fights on women. He worked towards

achieving this end. In the beginning of the nineteenth century, he was bold enough to

say both male and male genders were equals. Hindu did not give importance to

women in real life though their religion propagated that the half body of the god was

female. Muthukutty said that they had an important role to play in the society. He also

appealed to the king to allow their women to wear clothes over their bosom otherwise

their curse would destroy this kingdom. He said that Shannar women would curse him

and his land would be smashed into dust. Mathukutty was the first reformer to give

equal rights to the womenfolk. He says let womenfolk come front in the world33.

5.2.10. Women Priests

He advocated that both male and female should worship together and conduct

service as equals. He further said that God would not accept the Pooja only if both

genders participated. According to Hinduism, women should not perform Pooja to the

31 Ummai Thanu, P. Kesari, Vaikundar Varalaru (Tamil), Nagercoil, 1966, p. 180.

32 Personal Interview with Swami Balaprajapathi Adikal, at Swamiyarthoppu, dated 24 May

2011.

33 K. Pachaimal, op. cit., p. 29.

280

deity. In this background, Muthukutty gave women to conduct the worship service in

the branch Pathies which were established all over South Travancore. It was indeed a

bold step that he had taken to give equality to women on par with men priests34.

5.2.11. Family Life

In Samathuva Samajam Vaikunda Swami encouraged married life. He was in

favour arranging marriage to women in the right time. The responsibility in this

regard should be taken up by her parents or brothers or both35.

5.2.12. A Women Never Become a Widow

The general practice prevalent was that a widow had to untie her ‘thali’, the

symbol of marriage, when her husband died. But Vaikunda Swami said that there was

no need at all to take off the thali. Since he believed that the women did not become a

widow in the real sense of the term at the death of her husband. The husband left her

only bodily but he remains as her husband spiritually. The death did not make the

existing relationship invalid nor did it put an end to the relationship. So she should

continue to wear the thali in indication of her status as the wife of her spouse who left

her physically, but still remained as her husband spiritually. However, Muthukutty

Swami was a votary of widow desired to get re- married, she should take off the old

thali and accept a new one from her new husband36.

Muthukutty’s reforms made unprivileged caste people especially Nadar

community aware of their conditions and rights and inspired them to strive for their

advancement in life. It changed the socio-religious life of the people and challenged

the life of the privileged caste people. He took bold steps to emancipate his people

and stood against the orthodox views of Hinduism. His voice against rulers, in

34 Malayala Monarama Year Book, Kottayam, 1959, p.112.

35 Panikar, K.M., A History of Kerala 1408-1801 A.D., Annamalai, 1959, p.184.

36 Harold Issacs, R., India's Ex-Untouchables, Bombay, 1965, p.44.

281

equality in society and in favour of the womenfolk were the new chapters of the South

Travancore renaissance. He taught chastity, dignity, helping the poor, love etc that

brought new life to the society. His teaching against idol worship, ritual sacrifices

gave a great blow to the Brahmins and order of the society. He made it explicit that

flowers would do to worship god. This had an adverse impact on the economy of

Brahmin priests. At the same time the worshippers found relief in terms of economy

prior to their worship37.

5.3. Life History of Nesamony

Nesamony was born on 12 June 1895 in a village called Palliyadi in

Vilavancode Taluk, Kanyakumari. His father’s name was Appalos and mother’s name

was Gnanammal. He finished his nursery in Palliyadi and schooling in Marthandam.

Then he finished his higher education in Scott Christian college, Nagercoil and F. A

in CMS college Tirunelveli. There he was elected as student’s union secretary. He

completed his B.A degree in Maharaja college, Thiruvananthapuram. In 1914, in the

month of September, he married Carolin Ammayaar38.

After completing his higher Education, he worked as a Teacher and

Headmaster. Then he completed his B.L Degree and fought against the tortures put on

the downtroddens. For this he even resigned his job as a teacher. Then he became an

Advocate in 1921. During that time in Travancore courts, advocates who belong to

privileged class like Nairs, Brahmins etc could sit in chairs while all the others were

allowed to sit only in stools. He fought against this kind of communal problems and

broke down these indifferences. He also struggled for the rights of every citizen in

Travancore and submitted his demands to the Maharja and Dewan during that period

and achieved it. In 1944, on July 15 Nesamony was selected as a leader for

37 Robin Jeffrey, The Decline of Nair Dominance: Society and Politics in Travancore 1847-

1908, London, 1976, p.25.

38 Patchimal, K., Kumari Maavattam Pirantha Varalaru, (Tamil) Swamithope, 2001, p.12.

282

Travancore legislation. He felt sorry for the Tamil People of Travancore who were

treated worse than animals. He went there in person to see their suffering and fought

for their rights39.

5.3.1. Travancore Tamil Nadu Congress:

In 1945, on 9 December, a movement named Travancore Tamilnadu Congress

was started in Neyyoor Edwin Memorial conference Hall. The main aim of this

movement was to fight for the rights and the protection of Tamil People. This

movement was not a government movement. The suppression of Travancore

government was still continuing and so leaders Like Mr. P. Chithamparampillai, S.M.

Nathaniel requested Nesamony to join in this movement. Nesamony joined this

movement and decided to change it as a government party40.

5.3.2. Nesamony and Travancore Tamil Nadu Congress:

In 1947, on 8 October under the leadership of A. Nesamony, men like P.

Chithamparam Pillai, M. Sivathaanu Pillai, Sam Nathaniel and Janaan A.A Razhak

changed the movement to a big government party in Alan Memorial Hall in

Nagercoil. The symbol of this party was “Pitcher”. No one was able to oppose and

fight the speech and talent of Nesamony. This led to the growth of the C.T.T.N.C

movement41.

People who were living in Travancore were insulted by Nairs. So Nesamony

wanted to join those Tamil living Taluks to Madras constituency. That was because

the government did not allot any money for the welfare of Travancore people,

although there were 25% Tamil People in Travancore city. The government allotted

39 A.A. Razak, Nesamony Oru Charittra Thiruppam, (Tamil) Nagercoil, 1998, p.37.

40 Ivy, Peter, Samaya Thondarkalum Samuthaya Marumalarchiyum, (Tamil) Nagercoil, 1999,

p.9.

41 Narseesan., Kumari Kiristhavarkalin Payana Pathai (Tamil) Nagercoil, 2000, p.22.

283

Rs 27 crore in the first five year plan for the construction of Perunchani Dam. But

only Rs. 4 lakhs was spent for building it. So the (T.T.N.C) movement demanded the

government to spend the remaining money for the welfare of Tamil living localities.

But it was denied by the Travancore Government. Finally, the movement planned to

join Tamil living localities to Madras constituency42.

Many people desired to add the separated places from Travancore with

Tirunelveli District. But Nesamony wished those places to be a separate district.

Some leaders wanted to put Nesamony’s name for this new district. Nesamony met

the C.M. Kamaraj and suggested the name Kanyakumari. The places included with

this new district are Kalkulam, Vilavancode, Agastheeswaram and Tholvalai.

However, in 1956, on ‘November’ the new district was named as Kanyakumari. In the

map of India, the Chennai constituency had Tirunelveli as its border but Nesamony

enlarged it upto Kaliyakkavilai. Because of all his dedications, people called him

Marshal Nesamony, the father of Kanyakumari, and the protector of West border43.

· From 1948 to 1952 he was selected as the leader of D.T.N.K.C ruling

party in Thiru - Cochi legislative.

· From 1952 to 1957 he was the member of parliament for the first time.

· From 1957 to 1962 he was elected as the member of assembly without

any competition form Killiyoor constituency.

· From 1962 to 1967 he became the member of parliament for the second

time. In the world record, Nesamony was the leader who won in

election without visiting the constituency.

42 A. Nesamony, Varaverpurai: Tamil Nadu Ellai Manadu,(Tamil) Kumari Munai, 1950, p.75.

43 Issac Aruldhas, Then Ellai Kavalan Nesamony, (Tamil) Nagercoil, 2002, p.47.

284

· For the third time, he was selected as the member of Parliament from

1967 till his death (01- June – 1968)

· He never lost in Election44.

5.3.3. Contribution of Nesamony

· When Nesamony was studying F.A in Tirunelveli, he became the

leader of the student union, Because of this, he participated in congress

conference held in Calcutta.

· From 1943 to 1947 Nesamony was the chairman for the town,

Nagercoil45.

· First, he was selected by Sree Moolam Praja Sabha in 1944. Only

income tax payers and graduates could vote during that period, because

of Nesamony’s brilliant speech everyone got the right to vote.

· On 9 December of 1945, he started Travancore Tamilnadu congress

committee in Edwin Memorial Hall, Neyyoor.

· On 8 October 1947, he changed Travancore TamilNadu congress

committee as the political party in Allan hall, Nagercoil46

· He gave a talk against palm tree tax in Marthandam on 08.10.1952. So

the government cancelled the palm tree tax.

44 Lajapathi Kumari Mavata Swathantar Poratta Thiyagi: Siva Muthukaruppa Pillai, (Tamil)

Nagercoil, 1986, p.28.

45 Travancore Administrative Report, 1945, p.284.

46 Ibid.

285

· On 29 June 1954, he was arrested for the sake of Tamil people in

Devikulam and Peerumedu.

· Inspite of the request from Travancore Government to make education

common to all and for the improvement of people, he discussed with

the LMS committee members and gave 158 Tamil Primary School and

120 School buildings to Travancore Government47.

· He was the reason behind the construction of dams like Perunchani,

Kodhaiyar, Sitaaru I, Sitaaru II, in Kanyakumari District.

· For the welfare of Vilavancode people, he introduced Neyyaar canal

plan.

· Through Viloathurai life irrigation project, he enhanced the height of

Kuzhithurai river water to 200 feet and made it useful for irrigation48.

· He also introduced Asia’s biggest hanging canal project for Pattanam

canal in Mathoor area (Kalkulam Taluk, near, Thiruvattar) to meet

people’s water needs.

· In Travancore Government, the tax for agricultural land differed for

Nanjil area and Kuttanad area. For each year Rs. 19 to Rs. 36 was

collected as tax. But Nesamony fought against the government, broke

this indifference and reduced the tax to Rs. 1 for all49.

47 Ibid.

48 K. P. Samsudeen, Thalaivar Nesamony Veera Varalaru, (Tamil) Nagercoil, 1969, p.6.

49 Ibid.

286

· Nesamony initiated Industrial township in Konam, Nagercoil and

Kappukadu.

· Nesamony was not corrupt. He did not forsake his principles. He was

well known in politics for not being bribed. He even left his family in

poverty50.

5.4. Sathyanesan (Sathyan)

1950s was the rapid growth of Malayalam cinema. the Malayalam cinema was

transferred from mythological and epic to family oriented stories, there was also an

ever shining actor named Sathyan to make cinema lively. Sathyanesan was born on 9

November 1912 to Lilly and Manuel, who was the regional teacher belonged to a

Nadar family at Cheruvilakom near Thrikkannapuram of Arammada village of

Trivandrum. His childhood was filled with suffering and hardship because all his

possessions were occupied by the receiver related to a case filed back to two

generations. He had stated once that he had such a childhood to go school in rain just

making plantain leaves as umbrella51.

After schooling at Killippalam and thereafter acquiring teaching eligibility, he

joined as teacher in St. Joseph School. Later he served as clerk in secretariat. But

finding difficulty to go forward, he resigned the job. It was in those days the Royal

Army of British recruited the soldiers. Sathyanesan was appointed as Subedar in

Signal core-regiment. During Second World War -1939 to 46 he served as subedar. In

1946 his parents compelled him to resign from army. When the releasing request was

submitted the commander officer had told him not to resign then, for within a month

50 A.A. Razak., op. cit., p.94.

51 Editor, Manorama Year Book, Kottayam, 2007, p.412.

287

he was planning to promote him to commissioned officer. He obeyed his officer.

Months had passed and after six month he resigned from army52.

He started his long journey from ‘Neelakuyil’. He acted in about 150

Malayalam and two Tamil films such as Snehaseema, Nayarupidichapulivalu,

Odayilninnu, Mudiyanayaputhran, Sakunthala, KayamkulamKochunni, Bharya,

Kadalpuram, Chemmeen, VazhveMayam, AnubhavangalPalichakal etc53.

He helped others secretly, having no desire to reveal to public, for his motto

was that “only our mind must be aware of what we do when we do with full heart”.

Also he opposed injustice strictly. Though he was strict in life, he was a

philanthropist. Once in a shooting day with Prem Nazeer at Udaya studio, when the

actress tried to commit suicide taking sleeping pills, it was Sathyanesan who saved

her. On another occasion when the producer and an estate owner tried to rape the

heroine, he saved her and placed his stand on outside of her room with a knife. He

possessed a mind to consider those actresses such as Ragini, Ambika as his own

family members54.

In 1950s and 60s, all Malayalam films were successful because the producers

made stories based on Malayalam literary works. Such writers like Thakazhi,

Kesavadev, Pottakadu, Uroob brought family oriented audience to theaters. The actors

who presented the characters became fans to audience. Sathyanesan was also one

among them. The characters he presented were strong and ever remembered. And the

characters he presented was exactly what he was55.

52 Kerala Kaumudi, Trivandrum Edition 10.12.2011. p. 8.

53 Personal Interview with Ahi Mohan, Residing at Karamana, Dated 15.10.2011.

54 Editor, Manorama Year Book, op. cit., p.413.

55 A.S. Ahi Mohan, Nadar Prathibakal, Erupatham Nuttandil, (Malayalam) Trivandrum, 2010,

p.103.

288

In the second half of 1960s, Sathyanesan took interest to work for the progress

of the Nadar community. During those days, Nadars of Trivandrum joined together

and formed Kerala Nadar Mahajana Sangam. Sathyanesan expressed his strong views

and opinion in several convention conducted at the house of Sam sir, the editor of the

magazine Nanpan. In 1964, a convocation was arranged in Tagore theatre,

Vazhuthakadu where he delivered a speech. In 1969, for Vazhve Mayam and in 1971

for Karakanakkadal Sathyanesan was awarded the state award for the best actor. He

received other awards too, such as the award of South Indian film Chamber and Film

Fans Association. In 1971 June 15 when he passed way suffering from cancer,

Malayalam witnessed a great loss56.

5.5. C. Kumaradas

C. Kumaradas, an extraordinary man from Travancore, had been highly

educated in Liverpool (BA, MSc) and in London (FRIC) and also served as the chief

secretary of the government. On 12 July 1894 C. Kumaradhas was born at Pallam

known as Mele Krishnan Puthoor in Kanyakumari district. His father was Chinnayya,

the headmaster of Pallam Tamil School and the deacon of the church Zion Puram and

mother Vedapoornna. Kumaradas had five brothers and four sisters who called him in

nick name “Thasayya”. His basic education was in Chembankarai Primary School

which was founded and run by his father. The continuing education was in Scott

Christian School and in 1912 in Scot Christian College to where he had to walk about

ten kilometers57. He passed the intermediate exam in 1914 choosing Mathematics,

Physics and Chemistry as optional. He was a brilliant student both in school and

college also showed his talent in sports. In 1914 C. Kumaradhas joined in Madras

Christian College and gained B.A in Chemistry. At the same time, he amazingly

56 Ibid., p.104.

57 Personal Interview with A. Dennis, (Former M.P.) Dated 20.11.2011.

289

handled both Tamil and English. He along with some selected friends, became a

member of Student Christian Movement58.

In 1916, C. Kumaradhas started his career by joining as a teacher in Goodwill

School, Banglore where he served upto 1917. His witty teaching was heartily

accepted by teachers and students. Later, he was selected to get deep knowledge in

science in abroad by Dr. Barkar, the then educational authority of Travancore. During

the First World War, with the prayers of his parents and relatives and with much

suffering and pain he started his voyage in 1917. The long and dangerous voyage

ended on 57 days and he was at Liverpool. In voyage, C. Kumaradhas perceived that

it was an urgent need of India to be liberated from British, because he witnessed in

ship the Indians were treated contemptuously. In Liverpool also he had the same

experience. But he was not humiliated severely like other Indians as he was the

official representative of Travancore Palace59.

C. Kumaradhas gained the four years MSc within two years. Then he spent

days in Research Department of University and Maymon Chemical Institute. After

being well trained in England about four years completing AIC along with MSc in

1922, he returned to his motherland. On 6 July 1922, C. Kumaradhas was appointed

as the Oil Chemist. Later, he was promoted to the post of Oil Officer of Travancore

Government. Recognizing his faculty, he was awarded in 1932 the highest degree in

chemistry FRIC (Fellow of the Royal Institute of Chemistry, London)60.

On 4 May 1926 C. Kumaradhas married Kamalabhai, the daughter of

Jnanabharanam, the contractor. 3 sons and 3 daughters were born to them. He was an

able servicer in Travancore Government, at the same time, a husband and father too.

58 Ibid., p.45.

59 Personal Interview with Suguman, S/o. C.K. Dhas, Residing at Coimbatore, Dated

23.11.2011.

60 Personal Interview with Sulochana, D/o. C.K. Dhas, Residing at Coimbatore, Dated

24.11.2011.

290

He was also a good promoter of art and literature. He encouraged his wife in her

ability to picture, using water colour. Though he was at higher position, he considered

the poor and marginalized and gave them priority. In social work also he was at front.

For instance, Nagarcoil-Pallam Beach Road and Kottiyadi-Vijay Nagari Road. He put

forward the new projects for those who were poor keeping their traditional work. He

taught them freely to nurture honey bee and to make income out it. He also helped

them in cultivation. He used to have discussion with them which would be thought -

provoking61.

C. Kumaradhas became the director of Travancore State Industries and

Commerce Department on 10 January 1935. From 1932 to 1937, he served as the

honorary warden of Trivandrum Wills hostel for men. His broad views, ability in

discussion, experience in various fields and far-sight led him to decorate the position

of Government Secretary from 13 December 1942 onwards. When he became the

development secretary in Travancore government, he was handling public affair,

electricity, excise, forest, industry, export and import and customs. He was also sent

to Ceylon for instructing Ceylon government how to make scientifically good product

such as coconut. He was the government representative of both government and semi-

government owned companies62.

Innocence, honesty and openness were the main characteristics of C.K. Das.

Realizing his able administration, he was promoted to the post of Chief Secretary of

Government. He served in the post up to 12 July 1949. He was the last Chief

Secretary of Travancore and the first Chief Secretary of Thiru-Kochi. C.K. Das did

not use to put on official clothes during his services but Jubba and Dhoti. When he

visited Palace, he used to wear a turban too. C.K. Das always kept a concept with

India’s independence. He witnessed many events. His son stated that C.K. Das was

always concerned of the future of independent India. Since he spoke good Tamil, he

61 Ahi Mohan, op. cit., p.45.

62 Thiru-Cochi, Administrative Report, 1943, p.214.

291

was invited many times to Madurai and Virudhnagar to preach among Nadar

congregation. Everyone was attracted by C.K. Das witty talk. Both poor and rich

could approach him for any help. Simplicity and pleasantness filled in his personality.

The approached could ever remember him with loving care. Pride and corruption did

not touch his personality. This great figure passed away on 30 July 1968. YMCA

which he nurtured is in process to make a memorial of him in Nagarcoil63.

63 Ahi Mohan, op. cit., p.46.