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Christianity Older Than Hinduism in Kerala
Brahmins arrive in Kerala much later than Christianity
Prof. George Menachery
(World Syriac Conference 2002 -SEERI - Kottayam)
[Prof. George MENACHERY
Ph.: 91 487 2352468 / 2354398 9846033713
kunjethy@gmail.com
kunjethy@yahoo.com
www.indianchristianity.com ]
Christianity Older than Hinduism in Kerala
When it is suggested that, Christianity is older than Hinduism in Kerala
it is quite likely that much may be argued in favour of the opposite
view, as it has been argued, in place and out of place, by many, down
the decades of the past century or two. Only there is something to be
said against the stand often taken for granted that Hinduism was here in
Kerala from time immemorial, and that Christianity here was the
late-comer, and that is what, on the present occasion , I have to
say.(1) As Stevenson goes on to say, to state one argument is not
necessarily to be deaf to all others.(2) All the same the title
Christianity Older than Hinduism in Kerala, even if it appears like an
Irish Bull(3) or ludicrous inconsistency in speech, in truth only states
a fact, a fact often well understood by scholars of Kerala History, but
generally not honestly admitted or boldly stated. It may even be that
the Syriac script and liturgy - surely the pahlavi script - were in
Kerala much before the Devanagari and the Vedas found their foothold
here. In spite of the many statements in Keralolpathy most historians
today believe that the Parasurama story is only a legend and Brahmins
arrive in Kerala for all practical purposes only in the 4th century or
later, and the Brahmins or Namboodiris establish dominance only around
the end of the first millenium C.E. In the time available for this paper
it will be possible merely to have a passing glance at some facets of
the problem, and that too in a most cursory manner.
To commence with, it may be useful to examine a few definitions /
descriptions of the terms Hindu and Hinduism.Hinduism is the religion of
the Hindus, the people of Hindusthan. The land lying to the east of the
river Sindhu was called Hindusthan by the Persians, the word Sindhu
being pronounced by them Hindu. Thus the name Hinduism is geographical
in origin.(4) Even today the river Sindhu for the westerner is the
Indus.In this sense Hinduism is a western term for religious beliefs and
practices of most of the peoples in India(5) referring to almost
everything in the land or lands across the Indus sometimes even up to
China.(6) In this broad sense Kerala formed a part of India and thus
could be considered Hindu from the first century onwa ds (cf.the first
century B.C./A.D. writings of Roman authors like Pliny,(7) which author
calls Muziris primun emporium Indiae). It is possible that many Greek
and Roman writers when they spoke of
India had mainly Kerala in their mind.(8) In this geographical sense of
Hinduism, and only in that sense, was Kerala the abode of Hindus and
Hinduism from the earliest centuries.
However there is another definition for Hinduism. It (i.e. Hindu) is not
a very ancient name, for it is not found in any of the early
literatures. The original name for it (Hinduism) was Sanatana- dharma,
meaning the Eternal Religion. It is so named because it is based on
certain eternal principles, beliefs and practices. Another name for it
is Vaidika-dharma, the religion derived from the Vedas. In this sense it
is also known as Brahmana-dharma, Brahma here standing for the Vedas.(9)
Vedic Hinduism, i.e. the religion now considered Hinduism, does not have
a very long history in Kerala. In fact Vedic Hinduism in Kerala is not
as old as Christianity in Kerala.
Before proceeding further, for a clearer understanding of what is today
understood by Hinduism, let us examine the rest of the modern
description of Hinduism earlier quoted: For the religious beliefs and
practices of most of the people of India the Corresponding Indian term
is dharma [law]. It has no fixed scriptural canon, but Veda, Brahmanas,
and Bhagavad-Gita have elaborate theological commentary. Brahmanism
substituted (c.550 B.C.) for Vedic religion a complex system of ritual
and theosophy expounded in Brahmanas and Upanishads. Brahmanas regulate
sacrifices to gods and personify moral qualities. Upanishads, foundation
of modern Hindu philosophy, develop doctrine of a universal soul or
being to which individual souls will be reunited after maya (illusion of
time and space) is conquered. Buddhism and Jainism, which flourished
from c.300 B.C. to A.D. c.400 in India, attacked this complex ritual and
theology. However, Brahmanism adopted features of those religions and
codified its own ritual in Laws of Manu. Several schools of
interpretation of Upanishads appeared and Yoga was developed. A later
stage of Hinduism is represented byTantras and Puranas. Tantras are
mainly prescriptions for securing divine favor; Puranas comprise poems
addressed mainly to Siva (or Shiva) the Destroyer and Vishnu the
Preserver. These and Brahma, a remote deity who created the universe and
is equated with it, form triad at center of modern Hinduism.(10)
Even much before the nineteen-seventies historians were fully convinced
that Vedic Hinduism and the Brahmins must have arrived in Kerala only
much later than the first centuries B.C./ A.D. The extensive studies
made by Dr. M. G.S. Narayanan, the then head of the department of
history at the University of Calicut, and at present the chairman of the
Indian Council of Historical Research (ICHR) together with Dr. Veluthat
Kesavan, now in the department of history, Mangalore University, shed
much light on the beginnings of the Brahmin community in Kerala. Here it
is important to note what Dr. Narayanan says concerning the new trends
in Kerala Historical studies, Historicalresearch had a delayed start in
Kerala in the absence of History Departments in the University until the
sixties of the last century. This gave the opportunity for interest
groups to popularize their pet ideas and pass them on as authentic
hiistory. They had come to associate these myths with their own status
and privileges. Once the community leaders and political leaders
published their theories about ancient history, their followers
developed a frame of mind that resisted interpretations based on
evidence. With the establishment of History Departments in the
Universities it was possible for the present writer and his colleagues
to build upon the foundations laid by Professor Elamkulam, sometimes
extending and modifying the conclusions, sometimes demolishing and
re-building too. This introduction becomes necessary because it is often
found even today that the discussion of problems in ancient history are
cluttered and obstructed or vitiated by earlier legendary notions which
have been thrown out and exposed long ago with the availability of
contemporary evidence.(11)
To understand the origin and spread of Brahmins or Namboodiris in Kerala
let us go through the words of Dr. Kesavan Veluthat in some detail:The
Brahmans of Kerala are known as Nambudiris. Historical evidences as well
as their own traditions suggest that they came from North India and
settled down in Kerala, migrating along the West Coast. It is clear that
they constitute links in a long chain of migration along the West Coast
of India, carrying with them the tradition that Parasurama created their
land and donated it to them. In fact, one sees this tradition all along
the West Coast from Sourashtra on; and the Brahmanical tradition in the
Canarese and Malabar Coasts is nearly identical to one another.
According to that tradition, Parasurama created the land between Gokarna
and Kanyakumari and settled Brahmans there in sixty-four gramas or
villages. As a result, the Brahmans of Kerala share several common
features with the Brahmans of the Canarese coast; this also
distinguishes them from their counterparts in the rest of South India.
In a historical inquiry, this is extremely important. What is necessary
is not to look for the place of their origin or the identity and date of
Parasurama but to ascertain the social function of such a tradition and
examine the extent of linkages between the two regions and their
cultures. It is stated that thirty-two out of the sixty-four gramas are
in the Tulu speaking region and the remaining thirty-two in the
Malayalam speaking region in Kerala. Recent historical research has
identified these settlements on either side of the border. Those in
Kerala proper are listed in the Keralopatti, the narrative of Kerala
history.
They are:
a) Between rivers Perumpuzha and Karumanpuzha:
1. Payyannur, 2. Perumchellur, 3. Alattiyur, 4. Karantola, 5. Cokiram,
6. Panniyur, 7. Karikkatu, 8. Isanamangalam, 9. Trissivaperur, 10.
Peruvanam.
b) Between rivers Karumanpuzha and Churni:
11. Chamunda, 12. Irungatikkutal, 13. Avattiputtur, 14. Paravur, 15.
Airanikkalam, 16. Muzhikkalam, 17. Kuzhavur, 18. Atavur, 19. Chenganatu,
20. Ilibhyam, 21. Uliyannur, 22. Kazhutanatu.
c) Between river Churni and Kanya Kumari:
23. Errumanur, 24. Kumaranallur, 25. Katamaruku, 26. Aranmula, 27.
Tiruvalla, 28. Kitangur, 29.Chengannur, 30. Kaviyur, 31. Venmani and 32.
Nirmanna
Of these,most survive today with the continuing Brahmanical traditions
and the structural temples known as gramakshetras. Many find mention in
the epigraphical records dating from the ninth century and a few are
mentioned in literature. Moreover, every Nambudiri house claims to
belong to one or the other of these thirty-two settlements in Kerala.
The historicity of the grama affiliation of the Nambudiris, therefore,
cannot be doubted. It is possible that these (Brahman) settlements came
up between the third and ninth centuries of the Christian era, i.e., the
close of the early historical period in the history of South India,
which historians describe as the Sangam Age, and the establishment of
the Chera kingdom of Mahodayapuram.(12)
And Dr. M. G. S. Narayanan concurs: This situation helps us to confirm
that the ancestors of present day Nambudiris established their temple-centred
Gramas in the span of the 8th-9th centuries. As the Brahmins in the
historical epochs have always been clan-conscious and conservative, they
must have been Brahmins by birth only. They are found to have followed
the laws of Dharmasastra texts according to the internal epigraphic
evidence. There is no question of conversion of non-Brahmins or
therecruitment of non-Brahmins as Brahmins into the Brahmin fold, as
these practices are foreign to Dharmasastra literature. As we know from
the contemporary records that these Brahmins had brought all the
paraphernalia of the Vedic-Sastric-Puranic Brahminism of the Gangetic
valley, they could not have been indigenous to Kerala.(13)
The above authorities incontrovertibly establish the fact that Brahmins
and Brahminism along with Vedic Hinduism arrive in Kerala only many
centuries later than the commencement of the Christian era. The Nairs,
who belong to the Chaturvarna or four castes, though they form the
lowest rung of the caste system as they are Sudras, appear on the scene
even much later than the Brahmins, perhaps as late as the 12th century
C.E. Centuries before there is any trace of Vedic Hinduism in Kerala
there are many well established evidences for the existence of
Christians in Kerala. Christianity would appear to be the oldest
existing religion in Kerala, much older than any other organised
religion including Islam.
Vigrahas or images of vedic Hindu gods and goddesses appear in Kerala
only after the 11th century, much later than the rock crosses.(14) Even
at the Salem, Erode portions of the Chera Kingdom and the Venad,
Kanyakumari sector they appear only mostly after the 9th century. In
fact all the Vigrahas or images of Hindu gods and goddesses appearing
anywhere in Kerala are datable to a period much later than the time of
the Pahlavi crosses of St. Thomas Mount, Kottayam, Kadamattam,
Muttuchira, and Alangad.
For example, according to the studies published by K.P.Soundrarajan,
Directoe, Archaeology Survey of India, 1978 the Vigraha of [1].Aja Eka
Pada first appears in Thondamandalam in the 8thC, in Cholamandalam in
the 11thC, in Pandimandalam in the 13thC. [2]. ArdhaNareeswara appears
in S.India only after the 7thC and in Kerala only after the 9thC. [3].
AnanthaShayi S.I. 6thC and Kerala 8thC. [4]. DakshinaMoorthy Kerala
8thC. [5]. Ganesha Kerala 8thC. [6]. Harihara Kerala 1 1thC. [7].
Jvarahareshvara 13thC. [8]. Jeshta 11thC. [9]. Lingothbhava post-11thC.
[10]. SapthaMatha 14thC. [11]. TriMoorthy 8thC.(15) Oldest Hindu idols
of Kerala are found in areas outside our present Kerala, beyond the
ghats in Kongunadu from Salem- Dharmapuri or beyond Trivandrum. Thins
would mean that in central Kerala the homeland of most of the ancient
christians Hindu images appear even later. The oldest Hindu and even
Buddhist statues of Kerala are attributed to the 9thC or later by Dr.
M.G. S. Narayanan also.16 Hence of all the rock images in existence in
Kerala the Pahlavi crosses are much older than any Hindu Vigraha.
One might here genuinely ask about the existence of innumerable old
temples in Kerala, and temple festivals. Most of these temples are Kavus
dedicated to Bhagavathy or an ancient mother-goddess. The well-known
Trichur Pooram festival, for example, is only a get-together of a dozen
Bhagavathies, and Shiva or Vadakkumnathan has nothing whatsoever to do
with it, although the festivities rtake place around the Vadakkunnathan
or Shiva temple. The Thidambu or image in gold or silver carried by the
elephants depict only or chiefly the Bhagavathy of Paramekkavu,
Thiruvambady etc. and there is no proper Hindu god or goddess honoured
during these festivals.
Any discussion of Hindu origins and development, especially w.r.t.
Kerala, would be quite inadequate without reference to Adi Sankara, the
great reformer, teacher, scholar, and author. Sankaracharya flourished
ca. 8th C C.E. or in the first century before or after the commencement
of the Malayalam or Kollam Era in 825 C.E. The great sage was born at
Kalady or at Veliyanadu on the opposite shore of the river in his
mothers house. In either case he was born in the midst of a great
christian population affiliated to churches established many centuries
before his birth at nearby places like Malayattoor, Angamaly, Parur,
Edappally &c. on the river banks or Churni or the Periyar. How far his
life and thoughts have been influenced by this strong christian presence
around him remains to be explored in full.
04.02 Sankara in his 64 Anacharams or code of conduct for Namboodiris or
Malayalee Brahamins specify that only white dress must be worn by
members of the community. Now it is well known that Brahmin women in S.
India in Karnataka or Tamil Nadu or Andhra wear only dark coloured
Chelas from Kancheepuram or elsewhere. The christian women of Kerala are
well known for their white dress with the beautiful fan-like arrangement
at the back called njori which adds to their beauty and testify their
admirable modesty. By adopting the white dress and the njori the
Brahmins of Kerala were trying to ensure their aristocracy.
Sankara further enjoins his community to eschew all nasal ornaments:
Nasabharanam Nishidham, although Brahmin women elsewhere in India are
addicted to nasal ornaments. It is for the christian community of Kerala
alone that Nasabharanam is Nishiddham and nasal ornaments still remain
taboo to ancient christian women of Kerala and to the Antharjanams.
Into the similarity of many other customs of Brahmins and christians it
is not necessary to enter here. Although the similarities in the birth
ceremonies, marriage ceremonies, and funeral ceremonies of these two
communities are quite striking, often indicating that, the Brahmins when
they arrived in Kerala borrowed the customs of the then ruling community
of Kerala viz. the christians.
Although many of the matters mentioned in this paper must have been well
understood by the Brahmin and upper caste scholars, somehow efforts to
make these matters common knowledge were never made or suppressed. One
theory that helped keep things hidden was the Lacuna theory or Dark
Chapters theory. Those who wrote history said that the second half of
the first millennium in Kerala history was a dark age and a lacuna
existed in our knowledge of this period. These 500 years between 500
C.E. and 1000 C.E. were precisely the centuries when age-old christian
dominance in Kerala declined giving way to Bramin asendency.However
there are many documents dealing with this period which are ignored or
deliberately overlooked by such historians.
Many of the earliest existing documents in Kerala history deal with the
Christians or Mar Thoma Nazranies of Kerala often called the Syrian
Christians. The half a dozen Pahlavi crosses are one set of such
records. The kinayi Thoman copper plates, the Thazhekkad Rock
inscription, the Tharisappalli copper plates, are another set of
records. All these belong, certainly, to the first millennium C.E.
The oldest places in Kerala are connected with the encient christian
community of kerala. Palayoor, Parur,and Kodungalloor are instances of
this. It may be remembered that these three places, which occupy a place
of pry in the St.Thomas Apostolic stroy are all on the oldest and bigest
geoliliogical plate underground, so that generally these places were
never affected by earthquekes.
By the reverse projection of Keralas population we may arrive at a
figure like 300,000 for the population of Kerala in the Ist century.If
the stories of convertion of people by St.Thomas has anycredibility the
majority of people in Kerala, mostly inhabitting the 7 places where the
apostle worked, must have become Christians-and the types of political
and social systems and institutions of the Sangham age were perhaps very
much influence by this huge and powerful Christian Community.
The large of Ist century BC/AC Roman Gold coins of Agustus, Tiberius and
Nero discovered from the Palayoor and Parur belts indicate the close
contact these areas had with conuntries and cultures on the western side
of the Arabian Sea.
They are recods from practically every century, every civilisation,
every church, and in every language, not only about Kerala and her
products but also about the begainings and developments of christianity
in Kerala and India.All that can be done here is to give a short list of
these writings:
Just two more paragrphs: One about the status and social possition of
the christians in the early centuries. Only hundred and fifty years back
when women in Kerala tried to cover the upper part of their body there
was a huge commotion which resulted in the Channar Lahala or the mutiny
of the Channar caste. But then 1500 years back christians in Kerala were
wearing silk gowns, silk turbans, gold ornaments above their head and on
their body. Even today the gold business in Kerala is mostly in the
hands of Nazranies: Alappatt, Palathingal, Josco, Thottan, Alukkas..etc.
The 72 privileges enjoyed by christians even before the different copper
plate grants reassured their right to continue to enjoy those privileges
indicate that the christians were the predominant and ruling community
of Kerala before the Brahmins gained dominance towards the end of the
first millennium. The marriage customs of the christians described here
yesterday will throw considerable light on the royal privileges and
aristocratic status of the christian community in Kerala during the past
well-nigh 1900 years.
The art and architecture of these christians - with their rock work,
metal work, wood work, ivory work and artistic creations in every known
medium - and with their deepastamba or lampstand, dwajasthamba, or
flagstaff, rock crosses inside and ooutside the churches, their
baptismal fonts-bear ample testimony to their place in society in bygone
centuries. The base or pedestal of the open-air crosses are like the
balikkallu or Sacrificial altar stone of the temples. But the bali on
the balikkallu in the rock crosses is the supreme bali of jesus
symbolises by the cross - the MahaBali. Also it is interesting to note
that all the crosses rise up from the lotus. In fact the national flower
lotus, the national bird peacock, and perhaps even the nationall an,mal
the tiger first appear in kerala art on the rock crosses.Some of these
you must have seen yesterday when you visited the Valiyapalli.
All these facts indicate that Brahmins and Brahminism and Vedic Hinduism
arrive in Kerala at a very late date and become powerful only by the end
of the first millennium, while christianity was here many centuries
prior to that, and was here perhaps a strong presence even in the first
centuries.
These facts are presented here to elicit your valuable opinions and
comments. Thank you.
Notes:
1.&2.R. L. Stevenson, An Apology for Idlers in Virginibus Puerisque.
3. But see: G.K.Chesterton, George Bernard Shaw, Bodley Head Library,
1937, chapter one, third paragraph.
4. Swami Siddinadananda, Hinduism, in the St. Thomas Christian
Encyclopaedia of India, Vol.III (in the press), Ed. Prof. George
Menachery.
5.The Columbia Viking Desk Encyclopedia, Dell, 1964, p.803.
6.Here is an early 20th century definition of Hinduism (The New Standard
Encyclopaedia, 1936, p.641): Social and religious organisation in India.
It is a development of Brahmanism and is divided into a number of
groups. There were in 1931 altogether 239,195,140 Hindus in India, and
they are thus the dominant people in the land. Early Brahmanism was
affected by Buddhism and both existed down to about A.D. 800, when the
latter disappeared from the peninsula, leaving a new Brahmanism, the
product of both philosophies. This modern Hinduism, based on the
Puranas, gives less prominence to Brahma than to his associates Vishnu,
the preserver, and Siva, the destroyer and reproducer. They are
worshipped in innumerable forms, both in their male and female aspects,
the latter being emphasised by Saktiism, which derives its teaching from
the Tantras.
7.Pliny described Cranganore (Muziris) in Kerala as primum emporium
indiae
8.For a scientific but short discussion and proofs of early Greek and
Roman knowledge of India and Kerala nothing better can be suggested than
The Apostles in India, Fact or Fiction ? by A.C.Perumalil S.J. first
published in 1952 (Patna). Also cf. Pliny, 6.23 (26); Schoff, H.
Wilfred, The Periplus of the Erythraean Sea, Longmans, 1912, p.232;
McCrindle J.W, Ancient India as described in Classical Literature,
Westminister, 1901,p.111.
9.Swami Siddinadananda, op. cit.
10.The Columbia Viking Desk Encyclopedia, id.,pp.803,804
11. M.G.S. Narayanan, Namboodiris - Background and Early Settlements in
Kerala, paper presented at LIREC, Mt. St. Thomas, 4th Sept., 2000.
12.Kesavan Veluthat, The Nambudiri Community: A History, paper for the
LIREC seminar, Mt. St. Thomas, 2000.
13. Emphais by the present writer.
14. Kesavan Veluthat, op. cit.
15. M.G.S. Narayanan, op.cit.
16.Prof.George Menachery, Social Life And Customs Of The St.Thomas
Christians In The Pre-Diamper Period, in The Life and Nature of the
St.Thomas Christian Church in the Pre-diamper period, Ed. Bosco Puthur,
Kochi, 2000, p.197.
17.Id., Ibid, p. 202, f.n. 27!
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