The original Disciples of Sreepadmanabha Temple of Kerala is Dalits ! - Edward Thurston

The original Disciples of Sreepadmanabha Temple of Kerala is Dalits ! Edward  Thurston realize with historical evidences. The note is taken from his book “Caste and Tribes of South India. Printed in the year 1909,at  Government Press Madras. Vol No. II page No .46 – 49.

The Cherumans or Cherumukkal have been defined as a Malayalam caste of agricultural serfs,and as members of an inferior caste in Malabar, who are, as a rule, toilers attached to the soil. In the Madras Census Report, 1891, it is stated that "this caste is called Cheruman in South Malabar and Pulayan in North Malabar. Even in South Malabar where they are called Cheruman, a large sub-division numbering over 30,000 is called Pula Cheruman. The most important of the sub-divisions returned are Kanakkan, Pula Cheruman, Eralan, Kudan and Rolan. Kanakkan and Pula Cheruman are found in all the southern taluks, Kudan almost wholly in Walluvanad, and Eralan in Palghat and Walluvanad." In the Census Report, 1901, Alan (slave), and Paramban are given as sub-castes of Cheruman.

According to one version, the name Cheruma or Cheramakkal signifies sons of the soil ; and, according to another, Cheriamakkal means little children, as Parasurama directed that they should be cared for, and treated as such. The word Pulayan is said to be derived from pula, meaning pollution.

Of the Cherumans, the following account is given in the Gazetteer of Malabar. " They are said to be divided into 39 divisions, the more important of which are the Kanakka Cherumans, the Pula Cherumans or Pulayas, the Era Cherumans or Eralans, the Roli Cherumans or Rolans, and the Kudans. Whether these sub-divisions should be treated as separate castes or not, it is hardly possible to determine ; some of them at least are endogamous groups, and some are still further subdivided. Thus the Pulayas of Chirakkal are said to be divided into one endogamous and eleven exogamous groups, called Mavadan, Elamanam, Tacchakudiyan, Kundaton, Cheruvulan, Mulattan, Talan, Vannatam, Eramalodiyan, Mullaviriyan, Egudan, and Kundon. Some at least of these group names obviously denote differences of occupation. The Kundotti, or woman of the last group, acts as midwife ; and in consequence  group is considered to convey pollution by touch to themembers of the other groups, and they will neither eatnor marry with those belonging to it. Death or birth pollution is removed by a member of the Mavadan class called Maruttan, who sprinkles cowdung mixed with water on the feet, and milk on the head of the person to be purified. At weddings, the Maruttan receives 32 fanams, the prescribed price of a bride, from the bridegroom, and gives it to the bride's people. The Era Cherumans and Kanakkans, who are found only in the southern taluks of tiie district, appear to be divided into exogamous groups called Kuttams, many of which seem to benamed after the house-name of the masters whomthey serve. The Cherumans are almost solely employed as agricultural labourers and coolies ; but they also make mats and baskets."

It is noted * by Mr. L. K. Anantha Krishna Iyer that M from traditions current among the Pulayas, it would appear that, once upon a time, they had dominion over several parts of the country. A person called Aikkara Yajaman, whose ancestors were Pulaya kings, is still held in considerable respect by the Pulayas of North Travancore, and acknowledged as their chieftain and lord, while the Aikkaranad in the Kunnethnad taluk still remains to lend colour to the tale. In Trivandrum, on the banks of the Velli lake, is a hill called Pulayanar Kotta, where it is believed that a Pulaya king once ruled. In other places, they are also said to have held sway. As a Paraya found at Melkota the image of Selvapillai, as a Savara was originally in possession of the sacred stone which became the idol in the temple of Jaganath, so also is the worship of Padmanabha at Trivandrum intimately connected with a Pulayan. Once a Pulaya woman, who was living with her husband in the Ananthan kadu (jungle), suddenly heard the cry of a baby. She rushed to the spot, and saw to her surprise a child lying on the ground, protected by a snake. She took pity on it, and nursed it like her own child. The appearance of the snake intimated to her the divine origin of the infant. This proved to be true, for the child was an incarnation of Vishnu. As soon as the Raja of Travancore heard of the wonderful event, he built a shrine on the spot where the baby had been found, and dedicated it to Padmanabha. The Pulayas round Trivandrum assert to this day that, in former times, a Pulaya king ruled, and had his castle not far from the present capital of Travancore. The following story is also current among them. The Pulayas got from the god Siva a boon, with spade and axe, to clear forests, own lands, and cultivate them. When other people took possession of them, they were advised to work under them."

According to Mr. Logan,* the Cherumans are of two sections, one of which, the Iraya, are of slightly higher social standing than the Pulayan. " As the names denote, the former are permitted to come as far as the eaves (ira) of their employers' houses, while the latter name denotes that they convey pollution to all whom they meet, or approach." The name Cheruman is supposed to be derived from cheru, small, the Cheruman being short of stature, or from chera, a dam or low-lying rice field. Mr. Logan, however, was of opinion that there is ample evidence that " the Malabar coast at one time constituted the kingdom or Empire of Chera, and the nad or county of Cheranad lying on the coast and inland south-east of Calicut remains to the present day to give a local habitation to the ancient name. Moreover, the name of the great Emperor of Malabar, who is known to every child on the coast as Cheraman Perumal,was undoubtedly the title and not the name of the Emperor, and meant the chief (literally, big man) of the Chera people."