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Thanks Shibil Thayath for the question,Why did Swami Vivekananda think Kerala is a lunatic house/mental asylum?Well, its indeed true that Swami Vivekananda said this in a public address at Madras in 1897 which was actually using a paragraph which he once wrote to his follower- Pandit Shankarlal, a poor brahmin who often used to host Swamiji while during his Khetri visit.The following was the paragraph which he spoke in 1897 public address at Madras and which he wrote in 1892 letterWas there ever a sillier thing before in the world than what I saw in Malabar country? The poor Pariah is not allowed to pass through the same street as the high-caste man, but if he changes his name to a hodge-podge English name, it is all right; or to a Mohammedan name, it is all right. What inference would you draw except that these Malabaris are all lunatics, their homes so many lunatic asylums, and that they are to be treated with derision by every race in India until they mend their manners and know better. Shame upon them that such wicked and diabolical customs are allowed; their own children are allowed to die of starvation, but as soon as they take up some other religion they are well fed. There ought to be no more fight between the castes.IILetters to Panditji MaharajAnd what he said based on his experience was indeed trueKerala’s caste system was the most unique of all kinds in India prevailing that era. Casteism existed across India and it was a huge concern. But Kerala’s caste system was very unique. The biggest factor, it wasn’t based on standard Indian caste system with its own unique caste hierarchies and different from rest of India.I have explained the caste system of Kerala in detail in the below post and please read the same to understand more betterArun Mohan (അരുൺ മോഹൻ)'s answer to I'm learning about Indian castes etc., I would to like know the ranking of these groups - Nairs, Nambudiri, Iyer (Tamil), Iyengar.?In Kerala, majority of today’s Hindu community (in that era, it wasn’t as recognized as only upper castes were officially seen as Hindus) as lower castes and untouchables.The degree of untouchability was the most interesting. It do even even between members of so-called upper castes. Every has to maintain a distance from other castes in the hierarchy as per certain rules and its the most strictest of all in India that time. Its called Tintal, which means habitation rules, all in reference to a Nampoothiri (Brahmin) perspective.A Nair (upper caste) can definitely be in closer contact with a Nampoothiri or even approach near to him, but must not physically touch a Nampoothiri and need to maintain a space of 8 feetAn Ambalavasi can in closer contact with a Nampoothiri and can touch him (if outside the temple), but when speaking or interacting, must maintain 3 feet.A Nair and Ambalavasi can touch each other, but need to maintain 3–8 feet depending upon the levels within these communitiesAn Ezhava (lower class) has to maintain 36 feet from a Nampoothiri and 28 feet from a Nair or 33 feet from an Ambalavasi. They must not come in straight frontline of a Nampoothiri’s vision, but on his sides only.A Pulya (lowest class) has to maintain 96 feet from a Nampoothiri, 88 feet from a Nair and 93 feet from an Ambavasi. They must not be in any approach side of a Nampoothiri and Ambalavasi, can be in approach a Nair- but only on his side at appropriate feetThe rules are more complex that this. For example, a Pulya or Ezhava can’t walk any road with 100 and 50 Meters from a temple wall respectively. They can work in the fields of upper castes, but to walk back to home, they cannot use the same path as a Nampoothiri/Nair used.The rules of settlement are too complex. Lower castes cannot own land and has to live as tenants (I have explained those concepts in detailed in this link), but their rights of tenancy are determined by caste rules.The most interesting part of all these, these laws are not bound for a Native Christian or Muslim (that time they are addressed as Mohammedan) or Jews. Jews and Native Christians by virtue of Copper Plate grants issued by Chera Emperor were traditionally in ranks of a Prince and thereby in same level of Nair nobles and aristocrats. They enjoy all social benefits as fit for Noblity in whole. Muslims or Mappillas were seen as extension of Nair community, so again, they too enjoy same social status as that of Nairs.A Muslim can visit a Nair house and live there (vice versa) which otherwise not allowed between two Hindu castes. A Nampoothiri lady cannot visit a Nair house nor Nair be allowed to enter a Nampoothiri Illam. Thats the state even in upper caste Hindu communities, so no need to mention lower castes.Native Christians (Nasranis) and Jews maintained all typical Hindu upper caste sensibilities, including extreme contempt to lower castes and believed in same Nampoothiri like pollution rules. So that means, a lower caste has to follow same rules towards a Christian/Jews as they have to follow with a Nampoothiri when comes to space or distance.Nasranis, Jews, Mappillas all enjoyed same social advantages as Nairs or nobility as they all were landed community while majority of Hindus of today weren’t. My detailed answer on Christian social status is given in below answerArun Mohan (അരുൺ മോഹൻ)'s answer to How did Christian missionaries attain higher conversion rates in coastal Tamil Nadu and Kerala?Now the interesting part.In olden days, temples were strictly meant for Hindus (Hindu in that era’s sense was only upper castes). Lower castes weren’t seen as Hindus and they had their own places of worship. Now in Kerala revenue concept, lands around the temple belong to Devaswom/Brahmaswoms (Brahmaswoms abolished in Travancore/Cochin by early 1800s). So all land around the temple belongs to Devaswoms. So what it means was, land itself is as sacred as temple and all temple caste pollution rules apply. This also means lower castes who weren’t seen as Hindus can’t use that land.But the hypocrisy is that, the fields which also part of Devaswom has to be ploughed and worked by these lower castes where these laws don’t apply, but apply for non-field/farm land.So they can’t walk around the temple and its roads. But a Christian/Jew/Muslim can because they were equal to Nairs and hence caste laws apply.So while an Ezhava who may believe in Shiva/Vishnu can’t walk even near the temple road, a Christian who don’t believe in Shiva can walk. That was height of hypocrisy. Another act of hypocrisy was, while all the caste laws apply in daylight, once the night falls, Nampoothiri/Nair overlords used to kidnap or forcibly drag lower castes ladies to their rooms for sex. At that time, these caste laws of distance and pollution don’t apply.But things weren’t in a conflict point untill start of 1800s. In 1817, Her Highness Queen Gouri Lakshmi Bai of Travancore issued a proclamation of universal education to all citizens irrespective of caste, creed, religion etc. This was further strengthen during the reign of illustrious Swathi Thirunal Maharaja later who even introduced the concept of free English education for all and introduced western subjects including politics and history in school education.This gave opportunities atleast to backward communities (non-depressed) to seek modern educationNow they got educated, but no economic opportunities as that area (socio-economic affairs) were very much old styled and as per rules. So even a highly educated Ezhava, have no other opportunity other than his traditional job of climbing coconut and tap its liqour or cut the coconuts.And this is the standard reply which the famous medical professional-Dr. Palpu got. Dr. Palppu who was a top ranker in his school education in Travancore was denied a Medical admission in Travancore’s Royal Medical College citing his caste as Ezhava. He had to go to Madras to get his Medical admission and later went to London for his higher studies and even got trained in Virology, thus becoming the first Indian to be trained in the-then emerging new age concept. He was about to be appointed in Travancore’s Royal Medical services, only to be opposed by orthodox and higher castes professionals citing his caste and denied a job. And he had to migrated to Mysore Kingdom where he joined as Royal Doctor and eventually became Royal Chief Medical Officer of Mysore Kingdom (3rd highest post in Mysore after British Resident, Diwan). And he also became the first Indian to be a member at prestigious British Royal Medical Council of Virology.Dr. Padmanabha Palpu- the first virologist and celebrated medical professional from Kerala who is also famous as social reformerDr. Palpu was extremely bittered at the way he was treated in his home country. He loved use his expertise for Travancore, but sidelined due to his caste. So he was an active participant in all social movements, notably the famous Malayalee Memorial of 1891 to ensure Malayalees get employment in State Service instead of Tamil Brahmins and used his higher offices to highlight the injustices faced by Ezhavas in Travancore thro’ writings in many English publications and social campaigns etc.And Swami Vivekananda happened to read many of these English write-ups of Dr Palppu (how he was even denied to use the word Padmanabha as his official name citing as irreverence to Imperial Deity of Travancore). In 1891, Vivekananda visited Bangalore where Dr. Palpu was the City’s Chief Municipal Surgeon then. As Vivekananda visited Bangalore as official guest of Mysore Maharaja, the state doctor was assigned for his medical attention and Dr. Palpu got acquittances with Vivekananda. And they became good friends. Its thro’ Dr. Palpu, Vivekananda came to know the horrors of Kerala caste system. And Vivekananda’s spiritual concepts and his radical thoughts inspired Dr. Palpu.'Dr Palpu was inspired by Swami Vivekananda'From Bangalore, he visited Malabar district of British Madras Presidency and reached the banks of River Nila (today’s Bharathapuzha) at Shornour where he has to cross into Kochi Kingdom. The Royal Customs Officer of Kochi Kingdom asked to prove his caste identity which was the first rude shock as only upper castes could use the Cochin State Bridge at Shornour to cross into Kingdom. Though Vivekananda was born in a Bengali Upper caste family, its equivalence in Malayalee caste system was hard to prove and none of the officers understood what Datta caste (Karyastha in North India) actually means in Malayalee terms. So he was denied to use the State Bridge and had to depend ferry to cross into Kingdom. He faced similar denial to use a Horse cart which was only reserved for upper castes and had to depend bullock cart to reach Kodungalloor. One of the princes of Kodungalloor- Goda Varma Thampuran who was a scholar in Sanskrit and Puranas invited Vivekananda for a debate on this after hearing a famous Pandit from North came. But that debate ended no where as it slipped into caste discrimination topic which Thampuran refused to discuss, rather wanted to discuss on puranas.For 3 days, Vivekananda stayed in Kodungalloor as Thampuran’s guest, yet denied entry into the famous Kodungalloor temple as none of the priests and officials of temple able to understand the caste equivalence of Vivekananda’s in Malayalee terms and hence not allowed. This kept on continuing in majority of temples he went in Kerala.He reached Ernakulam (modern Kochi city) in Dec 1892 where he met Chattambi Swamikkal who was a famous spiritual guru/philosopher of Kerala (later a key personality in Kerala renaissance). Both of them admired each other and understood their key philopshies and need of change etc. Chattambi Swamikkal advised many newer concepts of yoga and spiritualism and asked him to find a secluded post to practices it and feel enlightenment.And Vivekananda went from Ernakulam to Kollam where he became a friend of Travancore Princess’s tutor who worked in Bengal. Thro’ this tutor, he was introduced to Travancore’s famous King- H.H Sree Moolam Thirunal Maharaja who was highly modern in social life, but orthodox when coming to religion and concepts. The Maharaja who used to sit close to Vivekananda for talking in evenings or enjoy close walks in the Palace gardens etc, becomes ultra orthodox in morning hours by strictly maintaining distance rules for avoiding caste pollution (including shunning seeing a sansyasi in morning hours which is still a bad omen in Kerala beliefs) as he has to visit Sree Padmanabha temple. This duality and orthodox mentality of even a highly modern/liberal king was quite surprising for Swamiji. Swamiji was also denied even entry into Trivandrum Fort (East Fort) citing him as lower caste which also made him offended because generally sansyasis donot have caste in any part of India.He decided to visit Kanyakumari which was the tip of India (then part of Travancore). At Kanyakumari, he was planning to mediate in the beach area, when suddenly he saw a rock, quite few kms away into Sea. He was denied access to that rock, citing its the meditating spot of Goddess Kumari (Maha-Maya- the Great Virgin who sworn to isolate herself in meditation after Lord Shiva refused to marry) and no one else allowed to visit that spot to avoid goddess being disturbed.Vivekananda was amused at this superstitious belief and he said, if Goddess is meditating, I too will join with her in that which offended many caste Hindus who dismissed him as a Lunatic. He sought help of everyone in the beach to take him to that rock, including fishermen, but none agreed fearing the wrath of Goddess as well as upper castes. Finally he swam across the 1.5 Kms in open sea channel and reached the rock, where he meditated 3 full day and night practicing the technique which Chattambi Swamikkal advised and felt much enlightened. He felt his first enlightenment there at the tip of this great civilization with never ending oceans beyond.Painting of Enlightenment of Swami Vivekananad at the Rock in KanyakumariThe Kanyakumari Vivekananada Rock Memorial as of today with the Devi temple in middleThe news of Vivekananda breaking a local custom (entering a prohibited area) offended many caste hindus and he has faced lot of abuses in his return later (much like how reformists faces in Sabarimala today)All these negative experiences which he faced in Kerala actually validated the horrors of Kerala caste system which Dr. Palpu narrated to him and indeed it was the key reason he mentioned Malabaris as lunatics.There is another reason for him to believe so.In Kerala/Malabar (as said in that time), Sansyasis are not revered community. Even today, there is a general contempt towards the concept of Sansyasam in general, especially early Sansyasam (taking renunciation in their youth etc). So generally people don’t revere or encourage them in a big way, unless in a philosophical debate or similar.On the contrary, a Christian Priest has a huge reverence in Kerala society even today. He would be addressed as Father and seen in a fatherly role.This wasn’t the trend in other parts of India then and even today. So while Vivekananda as a Sansyasi faced lot of contempt in Kerala, he observed how even upper Hindu castes do revere Christian priests. He has made a mentioning of this in his article.He also noticed one unique thing. While a good percentage of women of supposed to be lower castes (goldsmith community) spoke Sanskrit fluently and able to recite many scriptures during his Kodungallor days, he noticed majority of Nampoothiris (brahmins) can’t speak Sanskrit, but quote themselves as authority of Purnas and scriptures. So he has said, despite of having higher ability of learning a language that majority of lower castes were denied across India, many Malabaris unable to move out of the cage into which they being imprisoned in name of rituals and customs.These concepts and experiences also fuel in his belief that its a lunatic asylum of casteismIs it good or bad.I believe, that remarks had played a key positive role in Kerala renaissance.The people of Kerala, who could take in Vivekananda’s caustic criticism with an open mind and in the right spirit, made use of the ‘lunatic asylum’ observation as an opportunity and inspiration for introspection and self-evaluation. The 'self-treatment’ by making use of Vivekananda’s description of Kerala continues even today. Thats why, almost all Kerala renaissance movements often consider Vivekananda’s famous words as their tipping point of rise of Navodanam (renaissance/enlightenment) and he been seen as a symbol of renaissance in Kerala.Even Sree Narayana Guru and his organization- SNDP often considers Vivekananda’s open criticism as the key tool that stimulated educated Malayalee mindset to revolt against the rampant casteism.Thats why SNDP’s first official magazine edited none other than by Kerala’s most celebrated poet- Kumaran Asan named it as Vivekodayam which has dual meaning. Its symbolic meaning- Wakening the inner wisdom (Vivek- Wisdom and Udayam- rise) and other meaning was a tribute to Swami Vivekananda who played the role of being a stimulus to almost all renaissance movement.Almost all social groups in Kerala renaissance, be it Nairs, be it Nampoothiris, be it Ezhavas, be it Pulyas, be it Christians etc often quotes Vivekananda’s classic words as a reminder how primitive we were in past and how far we need to move to reach shores of civilization and humanity.I see no shame in that, rather more happy and proud that a Bengali man, who has no connect with Kerala and no personal requirement for reforming Kerala society, played such a critical role in puncturing our idiotic and worst caste inflated balloon and helping us to move forward in social reformation and cleaning untouchabilityIf Kerala has less red in this map, its those words that helped clear our shit that once glow us in deep red.That classic words often reminds us that we were lunatics once and acts as moral reminder not be return back to that shithole againAnd interesting fact for Right wingersIn Kerala, almost all parties, be it Congress, be it Communists, be it IUML or Kerala Congress, all sees Swami Vivekanandan as one of the most influential reformer than gave Vivekam (wisdom) to usOne of Kerala’s famous communist leader and teacher- R Sugathan (the first Communist Member in Travancore Cochin Legislature in 1952 and later again in 1954) has made a detailed write up about Vivekanandan in Kerala Kaumadi Newspaper on 22nd Jan 1963. The most relevant portion whose English Translation isAnd due to this reason, Kerala communists (as Kerala Communism itself is a byproduct of Hindu renaissance movement) often see Vivekananda as a symbol of enlightenment, a man who provided the right medicine against Kerala’s primitiveness and man behind Kerala’s Renaissance movement.Swami Vivekananda’s imagery used in CPM’s state congress meetings in KeralaKerala govt officially celebrated 125th year of Swamiji’s visit to Kerala that sparked Renaissance in Kerala as Vivekanandasparshanam (the touch of Vivekananda) in presence of multi-religious leaders and key politicians of all parties in 2017As a Malayalee, I shall always be indebted to Swamiji for his inspiring words which we always help us to introspect!!!Further readinghttps://www.esamskriti.com/essays/pdf/20%20Vivekananda%20n%20Social%20Movements%20in%20Kerala%20PB%20January%20February%201989-compressed.pdf125 years after Swami Vivekananda called Kerala 'lunatic asylum'Vivekanada's Lunatic Kerala

The Venganad Nambitis of KollengodeThe Kollengode RajasToday there is not much left of that small dynasty but for a lovely palace built purportedly for a recalcitrant princess, an opulent building serving these days as a popular Ayurvedic center. The Venganad Swaroopam which once inhabited it, is scattered around the globe, with homes elsewhere, while people from the West and many an Indian tourist wandering off the beaten track, ironically spend days and nights resting and recuperating in it. The Venganad family must I am sure, be thinking of the old days of splendor and pomp at this kovilakom, of many occasions and festivities, as children played in the courtyard, of the feasting and shows when dignitaries visited and even of the times spent going in hunt to the nearby Anamalai hills. They may recall the trips to the Nelliyampathi coffee estates and presiding over the festivities at the Kachamkurichi temple.That was the time when multiple Rolls Royce cars picked up the raja’s visitors and a time when the Raja reared upto five elephants in that palace. But let us fist go back to the turn of the century, a period when two palaces stood in this remote border village, some 18 miles to the South of Palghat, and check the diary of AB Clarke who visited the old palace (which incidentally was the ladies quarters and the new one was the main meeting and receiving building) of the Rajah and his family. There was also a nicely furnished guest house for dignitaries. It was June 1915, and the guests of honor were the Raja and Rani of the kingdom of Gaekwad in Baroda (Perhaps Ravi Varma recommended it, for Raja Ravi Varma had become the Baroda court painter). It was also the period when the Raja of Kollengode was a member of the Madras legislative assembly and well known to the British.Clarke of Baroda College, who accompanied the Gaekwad’s, recounts in fine prose (extracts only provided below for brevity) the visit to village of Kollengode, the home of the Raja, his host.As we approach our destination, we come close under the grim hills, here and there silver lines of coursing waters standing out in high relief against the sombre background; we are in a country new, full of invitation, land of the Matriarchate and Missionary endeavor, home of a delightful people. Many farms by the road-side, surrounded as to main buildings by high mud walls, with barns and cattle-sheds substantially built, give to the countryside an air of all-pervading prosperity comforting to the eye; while from the road to the Ghats beyond is nothing but greens of paddy and of tree, and, here and there, touches of red from little house tops. We are received by the Raja and the maharani. The Raja takes a seat in Their Highnesses' car, five towering elephants precede us, very slowly we go on our way, lit by flaring torches, flanked by lofty banners, approved by the gestures and exclamations of the multitude. As it rained, we speeded to the Palace. A blaze of lights, seen dimly through a mist of rain, stout walls of stone around a shadowy compound indefinite in growing darkness, bring us to a Gate-House. We cross a storm-swept open courtyard to a further block of buildings where, in a pillared room, the ladies of the family offer the Maharaja and Maharani welcome with all the beauty of Eastern ritual.The family estates extend over 100 square miles of arable land, and 150 of forest, and hills, the latter the home of a considerable tea and coffee industry, the Raja having five European planters as tenants. The town consists of two straggling streets whence branch off, here and there, many mysterious lanes, avenues of approach to secluded homes; a large tank forms the center. Prosperity is evidenced as much by the well fed, well clothed appearance of the people, as by the neatness and orderly arrangement of houses and gardens.Their Highnesses (Gaekwads) explored the Palaces, old and new, and the Guest House, all separate, yet connected one with the other by covered ways, or open courtyards. Beyond the inner enclosure, in the outer grassy space which high walls protect from the inquisitive beyond the pale, stood the five elephants we had already met; at hand, huge balks of teak for use in the performance to be given by the mighty beasts, to be lifted, balanced, and carried, at word of command.The descriptions go on about the various happenings during that visit, for the group is entertained by a veena exponent from Mayavaram, later they are visited by the British gentry in Malabar, Mr Innes the collector, Duncan, Hall etc and Ayurvedic physician Punnasseri Neelakanta Sharma, followed by a reception at the Raja’s school.Clarke now goes on to describe the old palace - So we return to the Palace (a traditional nalu kettu, I presume). A most interesting building of essentially Indian design; in the architect’s mind, I am sure, not a single disturbing element of Westernism to rob his work of its characteristic charm. An outer house of two stories whence, in less settled days, watchmen kept ward over ingress and egress, privacy, if desired, obtained by the closing of wooden shutters, but otherwise open to all the winds that blow, used now as a place of reception; across an open court the old Palace may be reached, which only the privileged by birth may enter, from which, in these days, come much sound of music, many voices of merry childhood, a deal of laughter and singing. Its ceilings are supported on massive teak beams, flawless, everywhere adorned by the carved snake symbol, the hood wide displayed as in act to strike; its rooms have square platforms of polished stone, a vantage ground whence master or mistress may address retainers seeking orders, standing below. I may not enter the Old Palace, home of the Household Gods; for me there is need to cross the courtyard towards the inner wall, to pass through a gateway into another, larger, court, to enter the New Palace, similar in design to the Old, yet larger, more ornamental. Here their Highnesses are housed, while we, of the suite, are provided for in the Guest House adjoining, reached by a tapestry-hung verandah.He goes on to describe the new palace, but as it is still there and a building you can see, I will choose not to provide the rambling prose, but will just provide his conclusion - The Hindu of Malabar, of gentle birth and ancient lineage, like the proud Roman of old, has an inherent love of space and open air; as his classical prototype built his villa on four sides of an open courtyard, the impluvium, so does he erect his dwelling.The guests listen to a Tayampaka recital the next day and some folk singing (not quite appreciated), followed by children’s dances and kalari performances, after which they proceed on for a shikar towards the jungles where the Gaekwads kill a few elephants. Clarke concludes thus – A splendid place for the hunter, this!! Some music by the ladies in the Old Palace after dinner was offered to, and much appreciated by, Their Highnesses. And then they leave, for Shornur to catch the train to Cochin, after visiting the sights at Palghat, such as the Tipu’s fort.So much for the palace, but shall we not take a look at the Raja’s checkered history? Made up of a number of legends, it is difficult to separate fact from fiction, and I will attempt to wade through it.It all starts with their position as naduvazhis of Venganad, thus overlording a terrain covering five desams, namely Kollengode, Vattakad, Vadavannur, Elavancheri and Payyanur. As was customary in the medieval times, their power was measured with the number of Nairs they could provide for a war, that number being 999, which was of course considerable.As our esteemed historian KV Krishna Iyer explains, Brahmins perhaps came to this region in search of the soma plant for their sacrifices and finding it, settled down there in the hoary past. Soon their sanketam established authority over all the temples between Vadakancheri and the Anamalai hills. The venganad nampiti (a degraded version of a nambudiri) was responsible in the pre cherman perumal days for the supply of Darba, Sruva and camata sticks of sacrifices in the Cheranaad. This was the time when the kongan puzha or Gayatri River as well as the malampuzha or the Iksumati River flowed through the Palakkad region, after a pass was hived through the ghats by Parasurama’s axe. Kasyapa the saint was the first occupant of Venganad, following which we stumble across the story of the king Dharmavartama who gets cured of leprosy at the temple spring in Kollengode, begets a child with his wife, but loses the child Hemanga in the fast flowing Iksumati River. Hemanga was picked up by some blacksmiths and brought up, thus earning the place name Ayaskarapura (place on the opposite bank) or Kollengode (home of the blacksmiths). As the story goes, he grew up, found an opportunity to save the wounded Parasurama, who in gratitude gifted him with the five desams named above. There he lived to rule over the desams, after building the first kovilakom of Venganad.But there were succession issues, for our man Hemanaga was celibate, a brahmachari. Fortunately he had his sister Dronavati with him and when Hemanaga passed away, Parasurama decided to act. He deputed the lusty Indra, who of course had a thing for fair maidens, and in his usual style, donned the disguise of a Brahmin and seduced Dronavati in gandharva fashion. A son was born, and named Vira Ravi (or Viran Iravi), the titular name adopted by the nampidis or nampitis of Venganad. Their royal edicts were always called vira iravi thitu. This I should warn is but one version, for there are other legends, but I think this one the most accepted, so retold here.In due time, he becomes the provider of the Somalatha (a creeper), fire making brushes (Karingali), Khadhrim (wood for fire making) and black deer skin (krishnanginam) for all yagnas in Kerala. He is given the permission to eat with namboothiris and told not to walk barefoot on earth since he has the special ability to invoke fire with his feet (that is why the Venganad nampiti walks in the temple wearing wooden sandals, the only person permitted to do so). The Venganad Nampitis are regarded as "Three-fourths Brahmin"; for they have the Upanayana ceremony, but are not entitled to study the Vedas, can sit and dine in company with Brahmins (though not sitting in the same row as the Brahmins). They were later termed the Valiya Rajahs of Kollengode after Tipu left the area. The location and strategic importance were high for it was another entrance to the Kerala side from the pass through the Anamalai hills.The nampitis ruled well, and we still hear their names and feats being sung in folk songs here and there. The Pantarattil Menon was the chief minister to the Nampitis and it is also felt that they had some connection to the Cochin royal family due to their allegiance to the sun gods or the solar race. The women of the Venganad royal family were called Appiccis.But as time went by, they chose to align themselves to and become feudatories of the Zamorin after the famous feud or ‘kurmatsaram’ between Panniyur and Covaram. The Kuthiravatom Nair established himself as the head of 3000 nairs at nearby Koduvayur and was asked to take care of the nampitis, by the Zamorin, against any aggressive tactics employed not only by the Palghat rajas, but also Cochin and the Kongunad kings across the Tamil border. The Zamorins of Calicut used to address the Venganad Nampiti as "our nampan" which means "our friend" though the latter were his feudatories.We see their strong connections with the Zamorin of Calicut from very early days, figuring even in the Porlathiri epoch and later in a 1604 Zamorin influenced regime change in the Venganad family. During this event, the nampiadi absconded and lived in disguise in Kuttipuram, while the Zamorin instated the nambiadi’s sister’s son as the king. The other kings of Venad and Cochin threatened the Zamorin with excommunication if he did not leave the king alone, or so it seems.We notice their involvement in the construction of the Vadakkanathan temple at Trichur, but as time went by, their prestige declined, and the main family is supposed to have divided into three subdivisions, one moving to Vendavanad in Pollachi, another moving to Tharpayar near Irinjalakkuda and the third to Taliparamba in North Malabar. We also note that the old palace was renovated after a fire in 1856. During all this period, the Kachamkurissi temple was under the custodianship of the Vengunad Rajas of Kollengode, along with the orthodox Nambudiri families of Cherampotta Mana and Cherukunnam Mana of Thrissur. The nampitis had held a position of honor in the Zamorins hierarchy and flourished when the Zamorin held sway over Malabar, but this declined after the 1604 tiff. In the 1700’s we see the Cochin kings taking over much of the Venganad properties and the Dutch intervening in the dispute.But as the Mysorean invasion started, the namputiris of Venganad fled when Hyder invaded. Hyder spared Kollengode (perhaps because the Nampiti of the time was in disfavor with the Zamorin) when they stood with him and declared the nampiti as the Kollengode Raja. As the British took over during the last decade of the 18th century, Kollengode was absorbed into British Malabar. Like the Zamorin, the Kollengode Raja also became a pensioner to the British later, eliciting a yearly Mallikhana.The names of Saktan nambiadi and Vasudeva Raja find important places in Kollengode history, with the former excelling in Sanskrit and estate management. The latter was awarded titles such as Kaiser e Hind by the British and was a member of the legislative council. He was the person in power when the gaekwad’s visited. Of particular importance is his involvement in the 1910 Malabar inheritance bill. Vasudeva Raja an eloquent person, was also the vice president of the Malabar Jenmi Sabha while the Kotakkal valiya raja presided. The Ranis of the Kollengode Palace were the patrons of the Chinmaya Vidyalaya and they took lot of interest for the development of the school.Vasudeva raja built a summer palace in Trichur, which is nowadays a museum, not to be confused with the two kovilakoms mentioned in this article. This so called Kollengode Palace was constructed by the Rajah of Kollengode in 1904AD and was presented to his daughter. This palace was acquired by the Department of Archaeology in 1975 and was converted into a museum home to a number of artefacts including the Veerakallu (Hero’s stone) and also Kollengode Raja Vasudeva Raja’s personal possessions. This Palace, houses a gallery of murals from all over Kerala and temple models, a megalith collection consisting of earthen pots etc. Some of these have since then been moved to the Cochin museum.As management costs increased, the Venganad family leased 1,500 acres near the Nelliyampathy hills to A M Mechancy and H M Hall, on April 4, 1890 and they founded the Anglo American Tea Trading Company, later subleasing the land to Amalgamated Tea Company in 1944. Perhaps this was the source of the monies used to construct the kalari Kovilakom in 1890. Whether Dhatri Rani was involved or not in a decision to construct it is unclear, but it is quite possible for she was a very able matriarch as we can see from Raja varma’s comments.As the raja’s powers waned, the Nambudiri co-trustees and uralers of the Kachamkurissi temple, from Cherukunnathu Mana (the Cherampotta Mana had by 1834 ceded their interests to the Cherukunnath mana) eventually filed suit in 1888 for full management, following sporadic arguments commencing as early as 1845, but this case was decided in favor of the Raja, vesting again his melkoyma or suzerainty over the uralers or managers.The Kollengode Vasudeva raja also figures in the Raja Raja Varma diary. We can get the following interesting information, that they, the painter Ravi Varma and Raj Varma were in Kollengode in Jan 1903, on a project to do a portrait of Dhatri, Vasudeva raja’s mother. Raja Varma records that the new palace had just been completed, and that they were taken care of by Karunakara Menon (V Raja’s brother and editor of The Hindu newspaper) and Vasudeva Raja. Raja records having listened to the 17 year old raja’s sister who sang melodiously some varnams and kirthanams of Iyaga Iyer, but also remarks that she does not seem to have been taught correctly. Following this, Raja Varma sang for an hour. The next day they attended the Arart festival at the Sastha temple, nearby. The Ranis’ sitting and portrait took a week, but the brothers were not happy with the result at the end. I presume the painting they worked on is the attached facsimile.Raja Raja Varma adds – I must say a few words about the raja of Kollengode. The post of Nampidi is one of the necessary institutions of Malabar. No Brahmin can perform yagna without his sanction (Iyer records that this has to be done with a dakshina of 1 panam. The raja promptly returns it as he is not allowed to accept it, and adds his own contribution) the present nampidi is an enlightened man who has acquired the title of Raja from the government. He has opened a high school at Kollengode and is doing a great deal for the improvement of the place….His mother whose portrait we are painting is an elderly lady of above fifty. During her sons minority she had managed these estates with conspicuous ability and tact. The chief owns large tracts of forests where elephants and other wild game are abundant and he has the idea of giving us an elephant in return for his mother’s portrait for which we have declined to receive any money. He concludes – we have given the finishing touches to the portrait today, the work is not as satisfactory as we should have wished….Kollengode was always rich for its culture fostered by the vanganad rulers and was home for many a scholar, including Pandit Gopalan Nair, Vadakkepat Narayanan Nair and astronomer P.R. Pisharady. Mahakavi P. Kunhiraman Nair stayed at Kollengode and worked as a teacher in Rajas High School in the early 60’s. During Mahakavi P.'s stay there for less than a decade, he wrote a few outstanding works, including Thamarathoni, which won the Kendra Sahitya Academy award. Venugopala Varma, the then Raja of Kollengode, who was also a poet and scholar gifted the land for the Mahakavi P. Smaraka Art and Culture Centre building. Another tidbit is how Pundit Goplan Nair who was a teacher in the Rajas school in Kollengode got appointed as a Malayalam tutor to Brathwaite for a period and how Braithwhite came back and spoke to the Kollengode school audience in Malayalam. His guru-shishya relationship with Gopalan Nair is to be read and appreciated, check this link.So much for the historical aspects. Even though the old palace was lost, we can see bits of it caught on camera in the 1989 film Oru Vadakkan Veergatha, filmed by C Ramachandra Babu. In the movie it was Aringotar’s palace.Now, tracing the story of the new palace, we come across an article in the Outlook from 1996The enlightened rulers of the Venganad family brought the railways here, set up schools and established the postal system. The revival and promotion of Kathakali in Kerala began in the schools run by the Venganad family. Young girls danced on the palace steps and from all over the surrounding areas, devotees bent in prayer to the Srimurthi Bhagvathi deity housed inside.When the last ruler of the Venganad family, Vasudeva Ravi Varma Valia Raja, made his will, he laid down that the palace was not to be alienated or destroyed in any way. But through the matriarchal system, the property passed to the Raja's sister's son who effected a partition which was never ratified by law. Now the daughter of this errant son, Gayatri Mehta, has sold the property to a timber merchant, C.T. Chacko, on the basis of the partition. Chacko is determined to destroy the palace; indeed the back verandah has already been demolished, in contravention of the fact that Mehta had no right to sell the property since according to matriarchal laws she cannot inherit what belongs to her father. Although the Kerala High Court ordered a stay, the timber merchant was able to have it vacated.Vergheese Philip GM of the Casino 'Ayurvedic Center' now chips in - In 2000, the owner of the Kalari and the owner of CGH Earth Experience Hotels met, and the Hotel group bought the land where the Kovilakom was situated. The ponds have been restored and an Ayurveda Treatment Center is now located where the old Kovilakom stood. The result of the collaboration is the Kalari Kovilakom Ayurveda Treatment Center that offers Ayurveda treatment in a form that is as close as can be to the texts of old.Its present inhabitants are almost always from afar, trying to enjoy nature’s cures and some peace and calm, which only a remote village, far from the hustle and bustle of the cities of India, such as Kollengode can provide, so much so that you hear no more blaring horns or see frenetic traffic and it will feel as though the outside world does not exist anymore.Another very interesting account involving the Kollengode Raja deals with the gifting of a baby elephant named Shanti to the Fort Worth TX zoo in America. That is an incredible story which I will retell separately…ReferencesThe Venganad Nampitis – KV Krishna Iyer (Rama Varma research institute bulletin Vol 10)Zamorins of Calicut - KV Krishna IyerPalakkaducherimuthal palakkadu vere – VC KabeerMalabar padanangal – Samoothirinaadu – NM NampoothiriRaja Ravi Varma, Portrait of an Artist: The Diary of C. Raja Raja VarmaAn introduction to the Kollengode collection of records – PK Michael TharakanOru Vadakkan veergatha – Film clipsFamily tree detailsThe kalari kovilakom projectThe old Venganad palace filmed in Oru Vadakkan Veeragadha (See from 7.45 mins)