About a dozen internet sites are actively lobbied for the elevation of an imaginary martyr Daiva Sahahyam Pillai who is said to have lived in the middle of eighteenth century Travancore. The malady of this operation is to translate a myth into history at the cost of the honesty, magnanimity and catholicity of the Hindu society of the land who continued a religious policy of equal recognition to all religions and faiths, which is above the concept of religious toleration, for more than a period ten thousand years. This catholicity of the Hindu society is a universally accepted aspect. In contrary to this specific Hindu social psyche, the managers of beautification of mythical hero Daiva Sahahyam Pillai are deliberately popularizing various malicious stories to defame Hindu society of Travancore and particularly of the Brahmins as well as the Nairs. Making and unmaking saints is the internal matter of the Catholic Church. During the Second Vatican Council of 11th October 1962 to 8th December 1965, under the pontiff’s John XXIII and Paul VI, two thousand saints were removed from the nomenclature of ten-thousand-odd saints of the then Catholic Church on the ground that there was insufficient evidence to the continuation of those removed persons from the sainthood. Paradoxically several of such removed saints are still worshipped by the Catholic churches of Kerala. One such saint is St. George; he is dear to the Church that is why the Church of Kerala renounced the dictum of the pontiff. The reason behind this contradiction is that this saint is acceptable to the Hindus and thus he is a money-minter to the Church. His morphology is rather more Hindu than the European; hence his acceptance. Above all, the Church in the era of globalization is more pragmatic than any other business firm of Kerala.
We are not against the beatification of Daiva Sahahyam Pillai, etc. all. In short, Hindus all over the world will accept with delight if the pontiff decides to elevate the entire Catholic community to sainthood. Then why the same Hindu society of the South registered their displeasure over the beatification of Daiva Sahahyam Pillai? The answer is simple. The stories popularized by the Church regarding to the conversion and end of the mythical hero through internet, print and visual media is abusive to the noble Hindu tradition of the land. Let me to give answer to some of which I have noticed so far.
One site [http://www.martyrdevasahayam.org/social situation] ridicules Kerala society for its pollution practices. Yes, once this society practiced lunatic social relations like rest of India. Now it is no more. What about the present day social relations amongst the Christian society of Kerala? The site keeps willful silence over this question. The social relations of the contemporary Christian social formations of Kerala are worse than the nineteenth century Hindus of Kerala. Even in the case of the Syrian Catholics their Latin counterpart is untouchables to them. Amongst the Latin Catholics various jatis, from Fishermen to Pulays, still keeps pollution; not even sit together in the church. Above all, now in Kerala, jati exclusive churches are the common practice. It is with the knowledge of ecclesiastical hierarchy. The aim is to provide space to various polluting practices which was once rejected by the Hindu community. Now the Hindu temples are not practicing the pollution concepts anywhere in Kerala. Have any Pulaya exclusive temples? Or have any Nair exclusive temples? It does not exist. But the Church is the custodian of untouchability, unsociability, pollution, etc like criminal offences in their altars. As the site claims, for the exit of a Hindu from his dharma to another, state or jati hierarchy had taken penal action was a false allegory. The Hindu jati from Namboothiri to Nayaadi [higher to lower] had a similar passive custom of disassociate those who quit their jati customs. As the site claims there was no provision for any penal actions. If they moved with punitive measure the destiny of the Hindu society of Kerala may be different.
The said site hints about the ‘poojaris wearing of ‘poonool/sacred thread and claiming superiority over the Hindus as a sinful practice’. What is the status differentiation between the laity and nun, vicar, bishop, arch bishop, cardinal, pope, etc in the Christian Church? Are they all equals? Are they wearing rank/status signs? Are they not wearing cassock? “Why beholdest thou the mote that is in thy brother’s eye, but perceives not the beam that is in thine own eye?” [St. Luke, Ch: VI, Verse: 41].
Lower jati women were not allowed to use upper garments , another serious allegation against the Hindus of Travancore. Which upper jati women used upper garments prior to the arrival of English missionaries’ in Travancore? Nobody used upper garments in those days. Raw cotton was not a product of the state. The climate of this state is not suitable for the cotton cultivation. The scarcity of raw cotton was the prime reason for this lapse. Later this lapse formed as a convention/social practice. Above all the good climate of this land also abridged the urge for more garments. Even footwear was not universal in Kerala life until recently. Anyhow this practice was no more the extension of prejudices or discrimination. The first motor car in the state of Travancore was owned by Maharaja. The second one was purchased by an Ezhava called Alummoottil Chaannan of Mavelikkara. His driver was a Nair. In short the Hindu social commandments as such never functioned as a stumbling block on the road of social progress.
Another allegation is that whole Nairs formed the militia of the state. T.K Velupillai remarks that during the times of Marthaanda Varma Maharaja, the army of Travancore had Ezhavas, Christians and Muslims, [T.K Velupillai, Travancore Manual, Vol. IV, p 122]. Another charge leveled against the upper jati Hindus is the question of slavery. Even Syrian Christians also maintained slaves until the abolition of slavery [1843] in Travancore. It is interesting to see that the foreign Christian missionaries in several instances functioned as intermediaries of slave imports/exports. After the abolition of slavery Fr. Kuriakose Elias and Fr. Kunjachen Thevarparmbil, through the dalit conversion, ensured cheap labour force for the agricultural activities of Savarna Catholics. Now they are in the forefront of the queue of sainthood aspirants at Vatican.
The site [http://www.martyrdevasahayam.org/religious situation] says unscrupulously that Christians were persecuted and marginalized by Marthanda Varma and other rajas of Travancore. But this allegation is not correct. Pope Clement XIV, on learning about the benefits that enjoyed by the Christians and the Church of Travancore, wrote a letter on 2nd July 1774, thanking the Maharaja of Travancore for his benevolence. [V. Nagam Aiya, Travancore State Manual, Vol. I, p 387]. In addition to it, Marthanda Varama donated land to the Verapuza Catholic Church. Furthermore he extended tax exemption to the lands that he gifted to this church. [T.K.Veluppillai, Travancore State Manual, Vol. I p 16]. The Maharaja of Travancore met the expense of building church at Udayagiri Fort in order to fulfill the spiritual requirements of De Lannoy and granted a monthly salary of 100 panams to the Vicarof the church. [T. K. Velupillai, Travancore State Manual, Vol. I, p 16]. Christian merchants of the days received royal patronages. Mathu Tharakan, a Christian merchant during the time of Marthanda Varma elevated to the rank of commerce minister. A Christian lady of Adoor, who helped Marthand Varma to escape from the trap of his enemies, bestowed with privileges and granted the title ‘Nellimoottil Ammachi’. It is believed that a merchant called Thomas of Cana along with 400 Christians from 72 families migrated to Kerala in 345 CE. Syrian Christians claims that then rulers of Kerala welcomed them and granted a lot of [72] privileges to them. On the other hand Christians, after the European intervention, reciprocate to their Hindu counterparts for this benevolence with disapproval. For instance, the temples of Tevalakkara and Palluruthi were among the prominent temples that destroyed by them; in the sixteenth century. [A. Sreedharamenon, A Survey of Kerala History, pp 228, 229]. Again in the twentieth century they destroyed temples at Sabarimala and Malayattoor [birth place of Adi Sankara].
Another serious allegation is that King Marthanda Varma dedicated his kingdom to Lord Sree Padmanabaha [Thrippadidaanam]. What is wrong in it? If this sort of modesty let to persist among the forces which doubt the truth behind the Thrippadidaanam, tomorrow they will challenge our national emblem on the ground that it bears the motto, ‘Satyameva Jayate’, that appears on its abacus on the ground that it is from the Mundaka Upanishad. Is Vatican a secular state? What about present day Greece, with Muslim population of more than two lakhs, that not permitting to construct a mosque in Greece? What about the religious policies of Christian and Muslim majority countries of the contemporary world?
Another most humiliating statement that found in the site is that: “Directed by Brahmins, fifteen children belonging to Nadar, Ezhava, Pulaya and other communities had been buried alive in the name of sacrifice to Lord Padmanabha”. This statement is without any documentary evidence or any hearsay. It is a unilateral contention coined by the agents of conversion. One who examines the last five thousand years’ history of Kerala can’t see such blemish episode relating to the construction of temples in Kerala. Tradition says that this temple was constructed during 950 of Kali Era. One more embarrassing statement is that “King Marthand Varma instigated by the high caste Hindus determined to extirpate Christianity from the country and strove violently to accomplish it”. “The Hindu rulers of ancient Kerala followed a policy of enlightened religious toleration ……….The progress of the [Christian] faith was, in many respects, due to the tolerant policy pursued by the rulers of Kerala……”[ A. Sreedharamenon, A Survey of Kerala History, 1970, pp 92, 104].
De Lannoy was a Danish [Dutch] subject born at Belgium in 1716 in the family of F. D. Roosevelt [U.S. President] and in communion with protestant Church. When Dutch captured Fort Cochin, they occupied St. Antonio Church of the Catholics, where Vasco Da Gama was buried, and changed it as Protestant Church and renamed it as St. Francis Church. Later, British occupied it and at the time of independence they handed it over to CSI, a protestant order. Dutch approach towards Catholics was not cordial. Even today also the Catholic population in Netherlands is below 30 percent. On 19th April 1664 Dutch representative Hustart entered into treaty with Vadakkamcoor [a small principality in central Kerala which was annexed to Travancore by Marthanda Varma in 1754]. The prime clause of the treaty was the expulsion of Roman Catholic priests from the kingdom. [S. K. Vasanthan, Kerala Charithra Nigandu, p 208]. After the conquest of Cochin, on 20 March 1663 Dutch entered into a treaty with its Raja. One important terms in the treaty was: “the Jesuits and other Catholic priests were to be expelled from the kingdom.” The prime clause of the treaty with Kolathiri Raja was: “the expulsion of Portuguese priests from the area”. [A. Sreedharamenon, A Survey of Kerala History, Kottayam, 1970, pp 248, 249]. In Europe at the time of the myth Neelakanda Pillai, the Catholics and Protestants were in belligerent mood. Therefore De Lannoy would never allow Neelakanda Pillai to receive baptism from the Catholics. Moreover, at Udayagiri Fort De Lannoy maintained a Protestant Church and a priest, who is paid by Maha raja. Above all Dutch were the ustads [gurus] of conversion in those days, so why should De Lannoy send Neelakanda Pilla to Latin Catholic fold for a simple ritual of baptism? One should not ignore the fact that Tharagmpady of Tamilnadu was one of the prominent centres of Danish conversion activities during this period.
Deva Sahayam Pillai belongs to Chetti Community. Not of Brahmin Nair Parentage.
The said to be church of Deva Sahayam Pillai at Nattalam is in North South direction. It is against the universal Christian concept. Universal concept is East- West. The supposed stone slab roofed church may be a farm house. The new Church built behind this is in the East West direction.
More over during this time Travancore had only 25 rifles.
Neelakanda Pilla joined the army of Travancore. Later he was posted as the security of Pandnaba Swami Temple. W3here he looted money from the hundi of the temple. For that reason he was arrested.
The execution of culprits of Travancore was taken place at Khazuvanthitta of Nagarcovil. Not at Kattadi Malai, border of Travancore.
Vatican’s effort of the Christianization of the Hindu priestly class through the Robert de’ Nobili’s endeavour failed miserably. Thus Vatican through the Jesuits of Madurai prepared another schema. That is the story of the martyrdom of Neelakanda Pillai and it was more theatrical than history. Thus the Madurai Jesuits Padres wrote the drama of ‘Daiva Sahayam Pillai’ during the closing decades of the nineteenth century for staging in the villages of Pandya country. Travancore in the 18th century was governed with jati regulations. In such a situation non-Brahmin jatis were permitted to use polluted names only. So the pure name Neelakantan is not allowed to Nair jatis; to them it was Neelandan. After the popularization of this story they epitomized its hero as historical fact. They renamed the wife of Neelakanda Pillai as Gnanapu. The practice of giving vernacular names to the converts from the subalterns was started by the Briitish Protestant Missionaries of the nineteenth century. Before it the Catholic missionaries used western/Latin names to the new converts. They hated the Hindu names. The canons of the 1599 Synod of Diamper [Udayamperoor near Ernakulam] attest this fact. Then, how could it possible to christen Neelakanda Pillai and his wife under vernacular names?
Capital punishments were awarded, in the said period of Travancore, to crimes exciting or committing acts of insurrection, and meditating or attempting the death of the Raja, murder, and gang robbery only. [T. K.Veluppillai, Travancore State Manual, Vol. IV, p 77]. Similarly capital punishments in those days were performed to the culprits by using an instrument called ‘Kazhu Pettakom’. [This instrument is now exhibited at the Padnabahapuram Palace. Condemned culprit shut in this cage and hangs on tree where vultures eat them alive. This process is known as kazhuvettal.]. But in the story that circulating in the internet says Neelakand Pillai was shot dead by the authorities. The story writer used western practice of shooting to execute the hero of this story. Ammunition and rifles were scarce in those days Travancore. Even today also our country using hanging of condemned on rope method. Is the conclusion of this story is reliable?
The story associated with Neelakanda Pilla’s conversion is a bit humours one. It was a twentieth century construct. C. M. Augur in his book “The Church History of Travancore”, [1902, Kottayam] explains the story for the first time without any relevant documentary evidence. Any how the story of the conversion of Neelakanda Pillai, according to Nagam Aiyya, “It is one evidently started by the later converts, from a habit of apotheosizing their ancestors or heroes; so common among the people”. [V. Nagam Aiya, Travancore State Manual, Vol. II, pp 129-130].
In the seventeenth century itself Vatican had identified the Brahmin priesthood as the vital spot of the religion of Hindus. Thus they began the work of scattering of the priesthood through the termination of upper jatis. As a part of the fulfillment of this task, in the seventeenth century, Vatican had sent Robert de’ Nobili [worked in India between 1604 and 1656], of Montepulciano, Tuscany, a padre of Society of Jesus [Jesuit], to the Tamil South. In his zeal to convert the Brahmins [Hindu priests], he adopted their mode of life and so had to cut himself off completely from association with his fellow missionaries. Through fraudulence, he depicted the entire Hindu tradition as the corrupted form of Christianity. With this end he claimed to have discovered a fifth Veda which he called Jesus Veda. He worked in Madura, Mysore, and the Southern Karnataka till old age and almost complete blindness compelled him to retire to Mylapore. But the outcome of his venture was zero. In the seventies of the last century K. Karunakaran, then Chief Minister of Kerala, had appointed non-Brahmin priests [poojaris] in the temples of Devasom Board. But this revolutionary step miserably failed and finally the government went back from this venture. Even the lower jatis had shown their reluctance to go before the non-Brahmin priests. This incidence is sufficiently articulate the umbilical connection of Hindu religion and Brahminical priesthood.
Proselytism enterprises in the Tamil South attempted to baptize Thiru Valluvar and the Thiru Kural. In 1969 M. Deivanayagam with the blessings of the Church published a book in Tamil to portray Thiru Valluvar as the disciple of St. Thomas. The timely interference of national forces aborted vicious and malicious designs of Arulappas and ‘Paul Iyers’ like ‘Jayachandras’ of modern South India. The forces of conversion lobby are now experimenting with another strategy to bestow halo of sainthood upon a Neelakanda Pilla, of the kingdom of Travancore. This 18th century so called convert is now being repackaged as ‘Devasahayam Pillai’ in the absence of any proper historical evidence, in order to build an icon of martyrdom to the cause of ‘faith’. Hence, the ‘martyrs and saints are the fuel material for the monstrous engines of the Catholic Church – like jihadis for Islam – without which it cannot sustain’. Thus the Church is enthusiastic to add more and more to the sainthood. The saints of the Church are powerful enough to change the destiny of the devotees. Thus they are more powerful than the Hindu gods and goddesses. But Christianity claims that they are monotheistic. In contrary to it the Church retains the ever increasing frontiers of sainthood as its integral part. But the Hindu pantheons are static and far behind them in power and performance compared to saints. The hierarchical structure of Father, Son, Holy Ghost, seraphs, archangels, and saints altogether deactivate the rationale of its monotheistic claims. The pantheon of Hindu is static and constant; on the other hand the frontiers of saints in the Church are an ever expanding phenomenon. Then why they are blames Hindus as polytheist?
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