Is Raakhee V. Menon A Pseudologist?

I want to thank all the people who helped me to write this post. Without their help, I would not have been able to get enough details for this post. As my parents are no more I am currently staying in my sister's house in Bengaluru, Karnataka. The people to whom I asked help took their precious time to search for all the details I wanted. My heartfelt thanks to all of them. I will not reveal their names as this post is related to an unpleasant matter. The phone numbers of most of them were obtained from the internet. I am painfully saying sorry to the Azhvanchery family, the Desamangalam family, the Pandarathil family, the Varanat family, the Elamana family, and the Cochin royal family for mentioning their family names in this post. The person with whom I conversed had used these family names while chatting. I dedicate this post to all those Keralite Sanatanis who have suffered because of leftists and Non-Hindu fanatics.

In India, there are thousands of castes. The religions which began in India are Sanaatana Dharma, Buddha Dharma (Buddhism), Jaina Dharma (Jainism), Sikh Dharma (Sikhism), Sreenarayana Dharma, Veerashaiva Dharma (Lingayatism), and Ayyavazhi. Every caste has its own religion. Some castes are strictly closed and endogamous. These strictly religious castes never allow people of other castes and communities to join their caste and it's the part of practicing their faith. But that doesn't mean that they are narrow-minded and look down on other castes or communities. A person who is born in a caste is obliged to follow its rules. If they don't like to follow its rules they should leave their caste officially. It is true that the ancestors of Sanaatanis used to call the ancestors of some communities Neech and Mleccha because of the cultural differences. But they have never harassed or tortured them. 

Though the Hindus were rich and wealthy till the 20th century they were not inhuman like the leftists are trying to portray. The faiths followed by the Hindu community are Sanaatana Dharma, Buddhism, Jainism, and Sikhism. None of these religions support violence and cruelty. Buddhism, Jainism, and Sikhism are branches of Sanaatana Dharma because these religions were found by spiritual leaders who were born in Sanaatani families. When you ask a Hindu about their sub-community they will proudly speak a lot about it. Every sub-community of the Hindu community is distinctive. 

In Wikipedia, the pages about the Nair community are tissues of lies. Mr. Larry Sanger, the co-founder of Wikipedia, said in an interview that this website is not trustworthy and it has been taken over by the left. In the talk pages of Wikipedia, I have seen the complaints of the members of many Indian communities which say that many incorrect details have been included in the articles related to their communities. Most of the details added in the articles related to the communities of Kerala are taken from the book written by Duarte Barbosa. Duarte Barbosa was not a scholar. He only had knowledge of the Bible. So, it is intelligible that how he viewed the idol-worshipping communities. Also, he didn't know any of the Indian languages. Whereas, Mr. Edgar Thurston, who did research about the southern Indian communities with Shri. K. Rangachari and wrote The Castes and Tribes of India, was an educated man and a teacher in Madras Medical College. 

For two years I am watching a person called Rakhi Venugopal who is writing nonsense about the Nair community. I found some of her posts very disturbing. I don't know what is her purpose behind it. On Quora, she has registered her account with the name Raakhee V. Menon and she is pretending that she is a Kiriyathil Nair. She is also writing some blogs. I chatted with Raakhee in the message section of Pinterest. I have taken the screenshots of the entire chat and also I have video recorded the whole chat for proof that the screenshots of the chat which I have shared in this post are not fake. I argued with her about what she wrote about Nairs and in the end, both of us blocked each other. Few days after that I came to know that she has written a post about me, calling me "Corona", in her blog called Ente Keralam (which means 'My Kerala'). She has used the phrase "our friend". I am not her friend. I don't like to have friendships with people like her. Also, she has lied in that post that I had threatened her while chatting.                                     

I mistakingly wrote the word 'fraudster' in place of 'imposter'. Actually, I meant imposter in the first message. After the chat, I decided to search for these details to find if they are true or not. This is what Raakhee gave me as her family details. Please click on these photos to enlarge and read. 

 

Pandarathil Family

Raakhee says that her father's Tharavadu's name is Pandarathil (पंडारत्तिल्) and it is in a place called Desamangalam (देशमंगलम्). When I searched about it on the internet I found that there is a Tharavadu with the same name in Desamangalam. When I asked a person from Desamangalam about Pandarathil Tharavadu he said that it is in a village called Kondayur (कोण्डयूर). I don't know to which community or caste this family belongs. I got the mobile number of one of its members from a website called Rocket Reach. He is working as an executive director in a government company. I chatted with him on WhatsApp. He is a very polite person. When I asked him about Raakhee's father he told me to wait for few minutes and he asked his relatives about it. After few minutes, he replied on WhatsApp. And the reply was, "Mr. Venugopal is from Pandarathil only and his wife Mrs. Jayanthi is from Tripunithura, and daughter's name is Rakhi. I don't have any further details." Then I asked, "Is Raakhee's mother's family name Varanat?". He said, "I don't have details." 

I felt puzzled. Because those communities in Kerala who follow the Tharavadu system know their relatives and distant relatives very well. When I asked more questions, in the reply he requested me to spare him. I felt that he was very scared and there is something he doesn't like to talk about. So, I thanked him and stopped the conversation. I didn't ask him anything about personal matters of his family because I only wanted to know if Raakhee's father belonged to this Tharavadu or not. 

Azhvanchery 

Raakhee said that her mother's family traces their origins to Azhvanchery (आष्ज्यवांचेरी) and Thiruvilwamala (तिरुविल्वामला). There is a place called Thiruvilwamala in the Thrissur district. But when I searched on the internet if there is a place called Azhvanchery, I didn't find it. I got the phone number of Azhvanchery Mana from a Temple. It is in the Malappuram district. 'Mana' is a suffix added to the names of Brahmin Tharavadus in Kerala. 'Mana' is also used as a synonym for Brahmin house in Malayalam conversations. I called on that number and talked to a member of that family. I asked him, "Is Azhvanchery only the name of a Mana or is there also a place with the name Azhavanchery?" He said, "Azhvanchery is the name of a Mana. I have never heard of a place with the name Azhavanchery." Then I asked him, "Do you relatives in Tripunithura?" He said, "No. We don't have relatives in Tripunithura." 

Varanat Family 

I don't know how Varanat is pronounced. When I searched about Varanat family on the internet I came to know about Shri. Varanat Aashaan, who is famous for his performance in a Temple ritual called Mudiyettu (मुडीयॆत्ट). His Tharavadu is in a place called Koratty (कोरट्टी) in Thrissur district. I got his mobile number from a college professor and I got the golden chance to talk to one of the famous and respectable persons in Kerala. He is a very old man and a very humble person. He told me that his family name is pronounced as Vaaranatt (वारनत्त) and his family belongs to the Kallattu Kurup (कल्लाट्ट कुरुप्प) community. Kallattu Kurup is a community that performs rituals called Mudiyettu and Kalampattu (कळम्पाट्ट) in Hindu temples. There community organisation is Kallattu Kurup Samajam. When I asked him if he has a relative called Raakhee, he thought for a few minutes about it and said, "I don't think I have a relative called Raakhee." Then I asked him if he has relatives in Tripunithura (त्रिपूणित्तुरा). He said, "No. I don't have relatives in Tripunithura." 

These two photos, shown below, were obtained from Raakhee's sister's Instagram account. Her Instagram handle name is "@miyamenon". In the caption she has mentioned that the building shown in the old photo is Varanat Tharavadu, it is one of the oldest Tharavadus of Tripunithura, later it was bought by an NRI and he renovated the building and now it looks like as shown in the second photo. But she has not mentioned in which locality of Tripunithura her Tharavadu was. 

                                       

I sent these two photos to a resident of Tripunithura who is very active in social media and waited for nine days so that they can get enough time to search. After nine days, when I messaged them again asking if they found such a house in Tripunithura, their reply was "No".

There is an astrologer who is living in Tripunithura for many years but he is from another district of Kerala. When I asked him about the Varanat Tharavadu he said he has never heard about such a Tharavadu. He assigned two people who know about Tripunithura very well to search this Tharavadu. They searched for Varanat Tharavadu in Tripunithura but they couldn't find it. 

Few days after that, I called the famour Sree Poornathrayisha Temple (श्री पूर्णत्रयीश क्षेत्रम्) and talked to a Temple employee who was born and brought up in Tripunithura. He too said that he has never heard about a Tharavadu called Varanat. Then I called another Temple of Tripunithura and asked one of the Temple employees about the Varanat Tharavadu. He too has never heard about it. I told him about Raakhee and sent the photos of Raakhee, her mother, and her sister which I had obtained from social networking sites. He said he has never seen them in the locality where he lives. But he requested one of his acquaintances to search about Raakhee. From them I came to know that Raakhee and her family live in a place called Palliparambukavu (पळ्ळिप्पर्रम्बुकाव). 

When I searched about Palliparambukavu on the internet I saw that there is a Goddess Temple in that village. I called the Temple employee of that Goddess Temple and asked him about the Varanat Tharavadu. He said he has never heard about such a Tharavadu. Then I told him about Raakhee and also messaged Raakhee's, her mother's, and her sister's photos on his WhatsApp number. He said he has never seen these three women in Palliparambukavu. In my continuous search, I got numbers of two people from the internet. One of them is a resident of that locality and the other lives in a neighboring locality. They too said that they have never heard about a Tharavadu called Varanat. 

In the Alappuzha district, there is a Temple called Sree Varanad Devi Temple (श्री वारनाड देवी क्षॆत्रम्). It is in a place called Cherthala. I called that Temple and asked if there is a Tharavadu called Varanat in Cherthala. The person who attended the phone said that he has never heard about such a Tharavadu. 

Elamana Family  

Raakhee said in the Pinterest chat that Shri. Elamana Achutha Menon had taken "a wife" from her mother's family. That "a wife" has no name. And they had four sons and two daughters. When I searched about Shri. Elamana Achutha Menon I found that on a website called www.geni.com his family has given the details of him, his spouse, and their children with photos. Shri. Elamana Achutha Menon was married to Smt. Nani Amma of Kovilakath Tharavadu and they had a son and two daughters. The names of their daughters are Smt. Sharada Amma Kovilakath and Smt. Subhadra Kovilakath. The name of their son is Shri. Raman Menon. 

The astrologer of Tripunithura, about whom I have mentioned above, had also given me the phone number of a person who knows the Elamana family very well. When I talked to that person he sounded very nervous. When I requested him to give me the phone number of the Elamana family he said he will call me back and give me the number. But he hasn't called me till now. 

Cochin Royal Family

Raakhee said that her great-grand aunt was the spouse of HRH Prince Shri. Chowwarayil Theepetta Thamburan.  The Prince was married to Smt. Kunjiyamma of Elamana Tharavadu. But none of the Raakhee's parents belong to the Elamana Tharavadu. Then how Smt. Kunjiyamma became Raakhee's great-grand aunt? 

When I called a person who knows the Cochin royal family very well and asked him the phone number of the Cochin royal family he asked me back, "What is the purpose?" I said, "I just want to ask them about some Princes of the Cochin Royal family." He said that he can't give the phone number without their consent and told me to call him the next day. When I called him the next day he said, "the Cochin royal family normally don't give their phone number to anyone and they said their family details are available on their website." 

                    

Raakhee asked me why I am not revealing my official name and is it because I am a coward. Not at all. It is because I love to live a simple life. Now, look at this photo posted by Raakhee. 

She says the man sitting in the middle is her father's father. But she has not written his name and his Tharavadu's name. If she has no problem in posting his photo why she is scared of revealing his name and his Tharavadu's name?

Intercaste marriage is forbidden in Manusmriti 

The Kiriyathil and Illathu Nairs are allowed to marry from their own community, from genuine Brahmin communities, and from Hindu royal families only. It is because, in the 9th chapter of Manusmriti, one of the holy scriptures of Sanaatanis, it is mentioned that if a man marries a woman of his same caste then only he will become her master. I am sharing a part of page number 8 of Rasikaranjni, a magazine that was published by HRH Prince Shri. Rama Varma XIII of Cochin royal family. 

                                                      

I have downloaded a Manusmriti which was published in the year 1939. I have read in it that if a Brahmin accepts any other Varna he can come back to Brahmin Varna whenever he wants. 

Nair women and freedom 

Raakhee says that Nair women enjoyed a lot of freedom and she has never heard of other communities having such freedom. 

   

A Keralite astrologer who knows Tamil very well once told me that in the previous generations of the Nadar community, the house was ruled by the wife. The husband worked and earned for the family but the decisions were taken by the wife in all the matters of family. Whereas, in Kiriyathil and Illathu Nair castes, the house was ruled by Karanavars or elder male members of the family. If the Karanavars were not in the house the eldest female member and remaining adult male members used to take care of the house. The eldest female member had the right to make decisions alone only if the adult male members were not there in the house. But, females lived a very secure life as the male members of the family were very protective. 

                                    

Raakhee has said in some of her posts that the Nair community was fiercely or extremely feminist. No, not at all. None of the communities in Kerala was feminist to an extreme level. Fiercely feminists are those women who don't belong to any religion or any community. So, they live by their own rules. 

Keralolpatthi and Keralamahathmyam 

Raakhee said that she has done 15 years of research on the Nair community and Keralolpaththi and Keralamaahaathmyam were written by Brahmins to cleanse the Nair community. How can she prove it? How can she prove that Nair was an uncivilized community before Keralolpathi and Keralamaahaathmyam were written?

Now let's see what Raakhee, who claims that she has done 15 years of research, has written about the origin of Kerala in her blog Raakhee's den. 

She has written that when South India became excessively crowded Lord Parashurama threw his axe and a land emerged from where the axe fell. I am damn sure this is not mentioned in any history book related to Kerala. Lord Parashurama had a war with Kshatriya men to take revenge for the death of his father and he killed them all. After that, the enraged Lord Parashurama threw his holy axe in the sea and the sea went backwards till the spot where his holy axe fell. Thus, a new land formed there. That land was first known as Parashuramakshethram. In Mahabharata time it was known as Udra Keralam and today it is known as Kerala. The first set of people whom Lord Parashuma brought to Kerala were Nambuthiris and not Kiriyathil Nairs. 

Keralolpaththi mainly contains the details of what all happened in Kerala until a particular time after its formation. Like, what Lord Parashurama had instructed to the Brahmins and who were the kings who ruled Kerala etc. I haven't read Keralamahathyam. But from Martial Races of Undivided India written by Sushri. Vidya Prakash Tyagi I came to know that in Keralamahathmyam it is mentioned that Nair community was formed when some men of the Nambuthiri community had married women of supernatural tribes like Yaksha, Gandharva, and Rakshasa. 

I am 101% sure that in these two scriptures there is no mention that Nair was an uncivilized community and it needed to be cleansed. 

Poor women of ancient Kerala 

Raakhee lied about a Brahmin family, Desamangalam Mana, of her father's hometown that in ancient days it was customary for slaves to present their bride in front of the men of that Mana. In rich Sanaatani families, there were many domestic helps and they were not slaves. They were not forced to obey their masters. They were paid for their work and they were free to leave their job whenever they wanted. I asked about this to a man of the Veluthedathu community whose Tharavadu is from Desamangalam. He is a very polite and straightforward person. When I asked him if has heard about what Raakhee said about Desamangalam Mana, he said, "No."

  

                        

Raakhee also said that there were gallows in the front yard of Desamangalam Mana where the members of that family used to hang people who were found guilty. A member of the Padinjare Pandarathil (पडीञ्ञार्रे पंडारत्तिल्) family of Desamangalam is currently living in Thiruvananthapuram. When I called and asked her if there were gallows in front of Desamangalam Mana, she said, "I have never heard so". She also said that, at present, her brother is staying in the Padinjare Pandarathil Tharavadu.

 

I came to know about the four stages of life from a book called Swadharmaanusthanam (स्वधर्मानुष्ठानम् ). It was a book published by The Yogakshema Sabha, the community organization of Nambudiri or Malayali Brahmins, in the year 1917. I had downloaded this book from the internet in 2019 or 2020. 

Now, look at the lifestyle of the Nambuthiris of that era. On pages number 8 and 9 of the book called Samudayamithram (समुदायमित्रम्), written by Shri. Avinjikkattu Bhavadasan Bhattathiripadu, published in the year 1920, daily rituals of then Nambuduthiris are clearly given. It is as shown in the screenshots below, 

                 

What is written in this screenshots is as follows, 

"ഒരു നമ്പൂതിരി വെളുപ്പാൻകാലത്ത് എഴുന്നേറ്റാൽ, പ്രതഃസ്നാനം, സന്ധ്യാവന്ദനം, ആദിത്യനമസ്കാരം, സ്വാദ്ധ്യായം, അല്ലെങ്കിൽ ബ്രഹ്മയജ്ഞം, മദ്ധ്യാഹ്നികം മുതലായ നിത്യകർമ്മങ്ങളെ കൊണ്ടുതന്നെ ഏകദേശം പകൽ പന്ത്രണ്ട് മണിവരെ സമയം കഴിക്കേണ്ടതായിട്ടാണ് ഇരിക്കേണ്ടത്. അതിന്റെ ശേഷം അതിഥികൾ ഉണ്ടെങ്കിൽ അവരെ ഊട്ടിയതിന് ശേഷം താൻ ഭക്ഷണം കഴിക്കുന്നു. അത് കഴിഞ്ഞാൽ പിന്നേയും അവർക്ക് വിശ്രമമില്ല. അദ്ധ്യയനം, അദ്ധ്യാപനം, ഗ്രന്ഥനിർമ്മാണം മുതലായ സദ്വിഷയങ്ങളെ കൊണ്ടാണ് പിന്നത്തെ കാലയാപനം. സന്ധ്യയാകുമ്പോഴേക്ക് പിന്നേയും കുളിക്കും തേവാരത്തിനുമുള്ള സമയമായി കഴിയും. ഇങ്ങിനെ നോക്കിയാൽ ഇവർക്ക് വൈദീകവൃത്തി ഒഴിച്ച് മറ്റ് ലൗകീക കാര്യങ്ങളിൽ ഏർപ്പെടുവാനുള്ള സമയം വളരെ കുറവാണെന്ന് കാണാവുന്നതാണ്." 

(Translation: When a Namboothiri wakes up in the morning, he has to perform daily rituals such as morning bath, evening salutation, Adityanamaskar, Swadhyayam, or Brahma Yajna and Madhyahnikam till 12:00 pm. After that, if there are guests, he should feed them, and then only he should have food. Even after that, they have no rest. The latter period is characterized by good subjects such as study, teaching, and bibliography. In the evening, it is time for bathing again. If we look at it like this, we can see that they have very little time to engage in worldly matters other than priestly work.)

                                 

The above picture shows one of the replies of Raakhee when we were chatting about the Nair sub-castes. Below the picture, I have added my opinion about her reply. Those communities who are known as backward Nairs are actually independent communities. These communities had decent and moral traditional occupations. Veluthedath community's traditional occupation was washing clothes. Members of this community also had knowledge of dyeing technology. I think the origin of this community is from Tamil Nadu. Because in Tamil the meaning"Velu" is "to wash." Members of the Vilakkithala community were barbers and mid-wives. They are actually members Nai community of India. Women of this community were gynecologists of ancient Kerala. Members of Chakkala/Vattekad community did the trade of oil. Before 1921, the Chakkala community was known as "Chakkala Maran." I have read that in Census Reports. The men of the Pallichan community were Palanquin bearers. Most of the communities in India had a decent traditional occupation. In those days, their traditional occupations were their sources of income. They never forced their women for immoral activities. 

It is recorded in the Census Reports of India that financially backward communities used to practice fraternal polyandry to adjust the cost of marriage. That is, the biological brothers of families belonging to financially backward communities used to marry a single woman and made her remain as their common wife. But it is not given these documents that women of financially backward communities used to sleep with rich men for money and to raise social status. I don't know if one or two communities did it secretly for money. But I personally don't think that all financially backward communities were like so. 

Veli and Sambandham 

In the Nambuthiri community, the word for marriage was Veli (वॆळि) and in the Kiriyathil and Illathu Nair castes, the word for marriage was Sambandham (सम्बन्धम्). An old Malayalam movie called Poothali (पूत्तालि), released in 1960,  shows a fictional story of a Nair family. There is a dialogue in that movie, "Penninte Sambandham Nadathende?(पेण्णिन्त्टे सम्बन्धम् नडत्तेण्डे?/പെണ്ണിന്റെ സംബന്ധം നടത്തേണ്ടെ?)." Which means, "don't we have to marry her off?" 

Raakhee said that I am trying to whitewash Sambandham and trying to show it as a relation equal to marriage. In the chat, she replied disrespectfully about the parents of Shri. Mannathu Padmanabhan. In The Report on Malabar Marriage Commission (1892), It is given that "Sambandham is a principle Malayalam word for marriage as Vivaaham is in Sanskrit." 

 

Those who are trying to portray Sambandham as cohabitation have not read The Report on Malabar Marriage Commission (1892). Because, if they read it and accept it they will not be able to make Kiriyathil and Illathu Nairs give up Sanatana Dharma. 

Secret Lovers and Bedrooms with front-doors and back-doors 

In a blog called "Raakhee's Den" she has written that Nair women had secret lovers, every Nair Tharavadu had front doors and back door, and the secret lovers used to enter through the front door and leave through back door. She is trying to typify the entire Nair community with these types of false details. I am sharing a screenshot of that post below. I have also merged the screenshot that contains one of the replies of the chat in which Raakhee has said the opposite of what she wrote in the blog.

This is utter nonsense. None of Nair Tharavadus in Kerala and Kanyakumari district have bedrooms with front doors and back doors. Its bedrooms only had one door. Nair women never had secret lovers. If they were found with secret lovers they were either killed or expelled from the house by their family members. Also, in the Dharmashastra of Sanaatana Dharma there are many rules and do's and don'ts for both men and women. Keeping secret lovers, living with loose morals, and prostitution are not allowed in Sanaatana Dharma. 

When I searched about bedrooms with front doors and back doors on the internet I found a detail related to my search in the book From Brazil under Construction: Fiction and Public Works By S. Beal. It is as shown below, 

"Ironically, a novel about Brasília describes a brothel's architecture in more depth than any monumental government buildings. The narrator describes the Marten Chalet in which traffic flows smoothly in one direction as men enter the waiting room and bar through one entrance, then through one of the six doors along the backwall that open into Specific bedrooms, then exit through the backdoors of the bedrooms without ever retracing their path."  

So, I think bedrooms with front doors and back doors, in which women with secret lovers stay and allow their secret lovers to enter through front doors and exit through back doors are found in the red-light area. 

In a post with the title "A discussion on Khajuraho...." Raakhee has said that "All these morals and stuff you see today are a result of cultures brought in from outside." See the screenshot below. 

I want to know how many Indians agree with this. I will never. Because Sanaatana Dharma is the oldest religion in the world and it contains a lot of good teachings that guide its followers very well.

                                                  

The picture above shows one of the replies of Raakhee. I think by morality she meant honour. But there is no such advice in Sanaatana Dharma. In Malayalam, a prostitute is called Veshya (वेश्या) and a woman with loose morals is called Kulada (कुलडा). Kulata is equal to the Hindi word Kulta (कुल्टा).  

Prostitutes or loose women were isolated in society. Good men and good women never talked to them. Even when they saw these women from distance they used to frown and look away. Some of the highly religious people used to expectorate when they saw loose women or an incident related to them. This tradition is still followed because keeping moral values with oneself is considered a must in Indian culture. 

I am sharing a video of a scene from the movie "Nanma Niranjavan Sreenivasan (translation: Sreenivasan, a virtuous person)." It was released in 1990. I got this video from YouTube. In this scene, Sreenivasan, a decent man working in the police department, is ordered by his senior to take some eatables to a woman called Thresyaama. Thresyaama is a promiscuous woman. But poor Sreenivasan doesn't know that. On the way to Thresyaama's house when Sreenivasan asks the location of her house to an aged man, that man says "get lost". When he tells a female acquaintance that he is going to Thresyaama's house she too becomes angry and when he asks the way to Thresyaama's house to a group of men they make fun of him. 

I read the comments on the post of Raakhee. Some of her supporters have commented pretending that they are Nairs. My reply to all of them is that "you fake Nairs will never be accepted in the Nair community. Ask any Nair about it." I don't know why these people want to drag Nairs into their group which is hated by all religious Hindus. 

Please don't hack this website and don't make changes in the posts. 

Clearing Up The Misconceptions

Before writing more about Nair warriors, I decided to clear some misconceptions that still exist about Nair community. As Hindus are polytheists, some Non-Hindu fanatics and their supporters have a habit of fabricating stories about the Hindu communites to portray the Hindus as sinners. First of all, let me tell you that though Hindus are polytheists they are not uncultured and uncivilised people. Now, I am going to clear the misconceptions that are still spread by some Non-Hindu fanatics, some secular people and some atheists. 

Matrilineality 
Some communities in the southern parts of India follow matrilineal system. But not all of them are Hindus. Kiriyathil Nair and Illathu Nair communities were matrilineal but not matriarchial. Some people in the southern India are speculating that following matrilineal system was an immoral tradition in some Hindu communities. Not at all! In Manusmrithi (मनुस्मृति) or Mānava Dharmashāstra (मानव धर्मशास्त्र), there is a mention about both patrilineality and matrilineality. Manusmrithi says that "In this world there are two types of lineage system, patrilineal and matrilineal." The word for patrilineal system is Pithrupāramparya (पितृपारम्पर्य) and the word for matrilineal system is Mathrupāramparya (मातृपारम्पर्य). Manusmrithi also says that "a woman should not commit prostitution and adultery even in her mind." Which means, a woman should not even think of having romantic relation with a person who is not her husband. I got this information from a very old magazine called Rasikaranjini (रसिकरंजिनी) and a Manusmrithi, published in the year 1890, which I downloaded from the internet. The positive side of matrilineal system was that the woman allowed to live with mother, aunts and sisters after her marriage. Even if she became a widow she was considered the member of her family. In Kiriyathil and Illathu Nair communities, a woman was expelled from her family when her members found that she has done something which is against the religion. 

Sambandham 
As I mentioned before, Sambandham (सम्बन्धम्)  was a ritual equal to marriage. Brahmin men used to have Sambandhams with Kshathriya, Kiriyathil Nair, Illathu Nair and Ambalavasi women. But it was not at all similar to the Brahmin marriage. That is, none of its steps were similar to the steps of Brahmin marriage. Some Non-Hindus and atheists have speculated that Sambandham was an unwritten ritual of Sanathani (सनातनी) community. That is, there is no mention about Sambandham in the scriptures followed by Sanathanis. That too is untrue. In Keralamāhāthyam (केरळमाहात्म्यम्), it is written that after creating Parashurāmakshethra (Kerala), Lord Parashurāma brought the Brahmins from a kingdom called Ahichchathra (अहिछत्र) and gave them some instructions. One of the instructions was that only eldest son of every Brahmin family should marry from same caste and the younger sons should marry the Shūdra women. Note, Lord Parashurāma instructed that younger sons should marry the Shūdra women. He didn't instruct the younger sons to force Shūdra women into prostitution. This information too was obtained from the magazine Rasikaranjini. 

Later when Yogakshema Sabha, the community organisation of Nambuthiri or Malayali Brahmin community, was formed the members of Nambuthuri community discussed about Sambandham and decided to end Sambandham forever. And they made a new rule for their community that the younger sons of Brahmin families can also marry from the same caste. 

According to Hinduism, the marriage in which a man marries a woman whose caste is lower than his caste is called Anuloma Vivāha. So, Sambandham was a type of Anuloma Vivāha. Prostitution is a grave and unforgivable sin according to Hindu scriptures. In Hindu communities, women with bad character are immediately outcasted. 

Hindu landlords 
Kerala is the only state in India where communism exists and it is about to extinct in India because majority of Keralites want their state to be 100% democratic. It was some communist politicians who fabricated a story that in previous centuries the Hindu landlords of Kerala were extremely cruel and they used to harass the financially backward communities and misbehave with poor women. I can prove that this is a cooked up story. In Hindu faiths, there is no confession. Hindu scriptures say that each and every person will get the results of all their deeds and not even a single person can escape from the results of their Karma. Hindu faiths also don't teach that people of other faiths are infidels and ugly creatures. So, if a person shows cruelty towards others, he too will face same type of cruelty in future, that is what Hindu scriptures say. 

In 'None But India (Bharat) the Cradle of Aryans, Sanskrit, Vedas, & Swastika' by Shri. Jagat Motwani it is mentioned that, 
"According to Vedic traditions 'Dāsa' (दास) never considered as slave. The word 'Dāsa' in Indic languages means servant. The Vedic society never practiced shameful uncivilised slavery. The Vedas and Shāstras have nowhere talked about slavery system, in any form in Vedic/Hindu society. The word Dāsa in Sanskrit means Sevak (सेवक), not slave. Dāsas were not bought. Mostly these Dāsas were volunteers to serve their Gyāni (ज्ञानी) or learned Gurus (गुरु), Rishis (ऋषि), and Munis (मुनि) in return to the Vedic Gyān (the knowledge of Vedas) they were receiving from."

There is no doubt that the Hindu landlords of South Asia never bought servants. They only employed them in their houses and fields and the servants were free to leave their job whenever they wanted. Even the Hindu landlords of Kerala used to give cloth and fruits as gifts to their servants on the day of Vishu (विषु) and Onam (ओणम). 

Also, Hindu landlords never misbehaved with poor women. In Manusmrithi, there is a verse which is as follows, 

                                 यत्र नार्यस्तु पूज्यंते रमंते तत्र देवता । 

                                 यत्रैतास्तु न पूज्यंते सर्वास्तस्ता फला: क्रिया: ।। 

Which means, 

                                Where women are worshipped, there Gods delight

                                Where they are not worshipped, there deeds will not have any result 

So, when one checks the teachings of Hindu scriptures one will realise that all the stories in which Hindus are mentioned as uncultured and bad-mannered people are fake. 

The do's and don'ts of Hindus are clearly mentioned in their religious scriptures. Only a few rituals like Jauhar and Sati are not mentioned. Jauhar and Sati were committed by Hindu women to save themselves from the Muslim invaders. Because they were afraid that if they were caught, they would be taken to the harems and kept there like slaves. So to save themselves such cruelty they committed Jauhar or Sati by burning themselves alive. 

Nair Warriors - 3

Keralolpaththi (केरळोल्पत्ति) and Keralamāhāthyam (केरळमाहात्म्यम्) are two of the sacred texts of indigenous Malayali Hindu communities. These two texts also give clear mention about the ancestries of these communities. According to Keralolpaththi, Maharishi Parashurama had initiated had 108 kalaris and donated swords to 36,000 Brahmins. According to Mahabharata, Maharishi Parashurama was the martial art teacher of Guru Dronacharya and Bheeshma Pitamaha. It is believed that Maharishi Parashurama is one of the Ashtachiranjeevis and is still alive in the Himalayas. 

The Indian martial arts were actually the tradition of the Brahmin community. Dhanurveda was composed by Maharishi Vasishtha. Marmashastra was composed by Maharishi Agastya. Martial arts and Hatha Yoga traditions are also connected with Maharishi Vishwamithra. Agni Purana covers all aspects of Indian martial arts: spear fighting, empty-hand fighting, sword fighting etc. According to Hindu beliefs, Agni Purana was narrated by Lord Agni to Maharishi Vasishtha. Lord Agni belongs to a supernatural tribe called Deva of Indian sub-continent. Maharishi Vasishta belonged to Brahmin community and was the paternal grandfather of Maharishi Parashara. 
In Jammu, there is a Hindu Temple dedicated to Maharishi Parashurama in a town called Akhnoor. When I was searching about Kalaris on the internet I found that in Pakistan Occupied Kashmir there is a place called Kalary. I don't know how they pronounce this name. And there are two places with name Kalari in Khyber Pakhtunkhwa and Pakistan's Punjab. In Afghanistan too there is a place called Kalari in the Parvan region. All these regions were once the parts of Nagavansha kingdoms. 

Recently, I saw an article on an encyclopedia website about a caste which is actually from southern parts of Kerala and Tamil Nadu according to the Census Reports. I don't know what is the real name of this caste but now its members have changed   their caste name and have created a fake history to glorify it. Most of the details in this fake history are taken from the sacred scriptures of Kerala. These details They changed these details by putting their caste name instead of Brahmin and used it to create the fake history about their community. Also, they have mentioned that some of their traditions are the traditions of Nair community. I don't know why they are doing all these and what is the purpose behind it. When 108 Kalaris were set up by Lord Parashurama, there were no titles like Panicker, Kurup, Pillai, Thampi, Kaimal, Kartha and Nambiar. These titles were later given by the kings of Kerala to the members of some non-Brahmin communities according to their profession and positions in their professions. 

Both Indian and foreign authorities agree that at the close of 15th century only The Kolathiri or The King of Kannur (Cannanore), The Samuthiri (Zamorin) or The King of Kozhikode (Calicut) and The Thiruvadi - as the Portuguese authorities call him - The King of Venad had what we may call full sovereign rights. It is believed that the Samuthiri Royal Family belonged to Kiriyathil Nair caste and the Travancore Royal Family belonged to Illathu Nair caste. The family deity of Samuthiri Royal Family is Goddess Shree Thiruvalayanattu Devi. She is worshipped as Shree Kalasankarpini. The deity was brought to Kerala from Kashmir. Similarly, Thiruvananthapuram is connected to Anantnag of Kashmir from ancient times. Apart from these rulers, there were minor Rajahs of whom the chief were the Rajahs of Thanoor, Kodungallur (Crangannor), Kochi (Cochin), Mangatt, Idapalli, Vadakkumkur, Procaud (Purakkad), Kayamkulam and Kollam (Quilon). The Rajahs of Parur, Purakkad and Idappalli belonged to Nambudiri or Malayali Brahmin community. 

The Nairs constituted a distinct rank and caste. They comprised the upper class of the natives. They were a valiant and well-disciplined body of men. The kings could not make a Nair of a peasant, the Nairs being such by descent. A Nair could not be thrown into prison for any offence, and was only subject to the death-penalty if he killed another Nair or a cow or married women of inferior community. Social disputes of Nair community were settled by the meetings of castemen. Serious matters were referred to Nambudiri Brahmans for decision. Like the king, the Nairs too had many concubines from the communities which they were not allowed to marry. As mentioned before, Nairs were not allowed to marry women of inferior community and if they did so they were punished to death. 
The Nairs never ceased taking military lessons. Two months in every year they devoted to military practice under the eyes of their masters who belonged to their own caste. They rarely laughed. Their arms, the bows, arrows, swords, jevelins, shields were very large and they used them with utmost dexterity. The Nairs used to gird themselves with Nair-knife which was called Nair Kaththi (नायर कत्ति) in Malayalam. It was a hook-shaped knife fifteen inches long and seven broad with a wooden handle about four inches long. The Nairs were exceedingly experts in the use of bows, and discharged several arrows at the same time, by means of their feet and hands. They frequently hunted tigers. Every Nair was a member of some Kalari and the Kalaris were controlled by the ruling families. The Rajahs depended for their authority on the Nair militia who thus enjoyed almost a monopoly of political influence in the country. 
The Nair lords consisted of some of the hereditary officials of the state and others who were merely vassal rulers and were independent in their territory. The Nair lords resembled feudal barons, especially in that they had to provide soldiers when their suzerain (സാമന്തർ) went to war with another ruler. The Kolathunadu country was also divided up between Nair lords who maintained armies. South of the territories of the Rajah of Idappalli lay the important territory of Vadakkumkur. Its capital was Kaduthirithi, a few miles to south-east of Vaikom. The rulers of this place were Nairs and were alluded to in ancient documents as "Vadukkumkur Nair." Though nominally subordinate to Rajah of Kochi to whom they were allied by marriage, the Vadakkumkur Nairs enjoyed full ruling authority and had a very considerable military strength. 
Though the Nairs were from their infancy trained up to arms, and were very bold and brave, they were nevertheless very civil and meek or gentle in their conversation, according to the custom of that country. When they entered in the houses of lower classes they only touched the doors and the walls but never ate there for the fear of being defiled. In such cases, Nairs were similar to Brahmins. A Nair may approach a Brahmin; but if a person from a lower class came near a Nair, the Nair would cut him down. The lower class of people were obliged in going along the streets or roads, to keep shouting in a loud voice, "Hoo, hoo !" so that, if a Nair were coming along, he might order them to make way for him. If a Nair met another older than himself on the road he does him reverence and gives place to him. Before the social reformation of Kerala their was hierarchy between communities. Indigenous communities were Hindus and strictly religious. Migrant communities were non-Hindus, they had their own faith and worshiped their own deities. The lifestyles of indigenous and migrant communities were different. As the indigenous communities were strictly religious they never mingled with migrant communities. In the Indian society caste is based mainly on ancestry and not profession. The Kiriyathil and Illathu Nairs are included in the Shudra category of Varna System. The word Shudra also means a person of mixed origin. The ancestors of Nairs were entrepreneurs, warriors, ministers and did various respectable professions. There are certain rules for a person to become a member of a caste. Some Hindu castes allow a person to become its members by performing some rituals whereas in strictly religious Hindu castes, i. e. indigenous castes, this is not allowed. 
The Portuguese came to know about India after conquering Arabia. In the 15th and 16th centuries, the Portuguese attacked the Arabian coastline, they landed there and built there own fortresses. The Portuguese became interested in the goods and possibilities of the East and Arabian peninsula. In those days, Kozhikode was an extremely powerful kingdom that dominated all its neighbouring regions and correspondingly having multiplicity of goods available: spices, Brazilwood, gold, silver, varnish (lacquer), incense, flax etc. The traders in those days were Tamil Brahmins, Konkani Brahmins, Nairs and Moors (Muslims). From the port of Kozhikode the Moors used to ship pepper and drugs, which they transported to Mecca, and spread over Turkey, and thence to all provinces of Christendom by exchange from country to country. As the pepper was high on demand in those days it was also called "black gold" in Malabar. The Portuguese made their appearance in India at the end of 15th century. The first Portuguese to set foot on the Indian soil was Peru de Covilha, a crafty adventurist and the personal agent of King John II of Portugal. In 1488, he arrived at the Indian port of Kannur on Arabian trade ship, disguised as an Arab merchant. From there he visited the towns of Kozhikode, Goa and several ports and settlements along the Malabar coast. The information he gathered about the western part of India as well as the secrets he learned from Arabs about the sea routes the way were trasmitted by him in 1491 to agents of Portuguese king in Cairo. His findings played an important role in the Portuguese expeditions of conquest of India. 
When Vasco da Gama reached the palace of the Samuthiri king he was received at the gate of the palace by the commander of the bodyguard, without whose permit no one could enter the palace. The king received them seated on a rich bed set out with silk and gold in a room arranged with silk stuffs of various colours and of white canopy which was of subtle workmanship and covered the whole room. The Rajah of Kozhikode, Samuthiri king (Zamorin), was clothed in white cotton strewed with branches and roses of beaten gold but wore many ornaments of great value. He had on his left arm above the elbow a bracelet which seemed like three rings together, the middle one larger than the others, all studed with rich jewels particularly the middle one which bore large stones which could not fail to be of very great value; from this middle ring hung a pendant stone which glittered; it was a diamond of the thickness of a thumb. Round his neck was a string of pearls about the size of hazel-nuts, the string took two turns and reached to his middle. Above it, he wore a thin round gold chain which bore the jewel of the shape of heart surrounded with larger hearts and all full of rubies; in the middle was a green stone of the size of a large bean, which, from its showiness, was of great price, which was called an emerald. In the court of the Samuthiri king the Captain-Major made a speech explaining his mission and desire of the Portuguese king to open commercial relations with India.
The kind of stuff the Vasco da Gama had brought from Lisbon for exchange in India was not suited to Indian market and there was no demand for them from the Indian side. There was but little trade done between the Portuguese and the local inhabitants of Malabar. When the monsoon was over da Gama made preparations for returning to Portugal. He requested the Samuthiri king for permission to leave a factor at Kozhikode in charge of the merchandise which he was not able to sell. The Samuthiri king required customs to be paid according to the regulations of the port; but this da Gama refused to do. It was this controversy that embittered the relations of da Gama with Samuthiri king and helped to convince the latter that the new-comers were bent not merely on commercial pursuits. The Samuthiri king warned other rulers of Malabar about Portuguese. 

After two years Vasco da Gama reached back in Lisbon. The successful return of armada caused a great rejoicings in Portugal. The cargo he brought with him was 60 times the cost of expedition. A new expedition was fitted up with Pedro Alvarez Cabral as commander. His armada consisted 33 ships and carried 1500 men. After a very eventful voyage, in which chance led him to the coast of Brazil, which was thus "discovered and taken possession of" by Portuguese, Cabral reached India with only 6 ships. On September 18 Samuthiri king met Cabral, but the interview broke up owing to a misunderstanding. Cabral, thinking that his person was in danger, returned in a hurry to the ship, leaving the cargo and Portuguese who accompained on the shore. Negotiations were then resumed between the Samuthiri king's plenipotentiaries and Aires Correia, as the agent of Cabral. After prolonged discussions extending over two and a half months a settlement was reached which gave the Portuguese the right of having a factory in Kozhikode. The Portuguese in meantime began to claim extraordinary rights on the sea. 
Cabral requested the Samuthiri king to give him the Arab ships because those ships were able to load pepper which he wanted for himself. To which the Samuthiri king replied that the Portuguese were welcome to buy as much as they could pay for. But Arab competition was keen; and dissatisfied with the method of having to bid and buy in the open market, Cabral hit upon the easy way of attacking and taking possession of Arab vessels within his reach. The Nairs on the coast had been friendly with the Portuguese. They had treated them with courtesy and had done business with them. But the news of Cabral's unwarranted aggression caused and consternation, as the people of Kozhikode had, for many centuries, been accustomed to complete security of property and person. The populace was roused to fury, and in the riot that ensued the factory was destroyed and more than half the Portuguese on land were wounded. Cabral retaliated his brutal fashion. He massacred the crew of all the boats he could lays hands on in the harbour, in some cases burning the ships with the men in them. It confirmed in the minds of Nairs of Kozhikode the belief that the intruders were uncivilised barbarians, treacherous and untrustworthy. It made the Samuthiri king an enemy and Kozhikode the most determined opponent of Portuguese connection as Affonso Albuquerque found out later on. Cabral soon discovered that further stay in Kozhikode is dangerous and the coast was unknown to him and monsoon was about to set in. He decided to sail to Kochi. 



Reference: Malabar and The Portuguese by Shri. Kavalam Madhava Panikkar, Saudi Arabia By Sherifa Zuhur, Writing New Worlds: The Cultural Dynamics of Curiosity in Early Modern Europe by Cambridge Scholars Publishing, India Wins Freedom: New Constitution and the Indian Political System by Ranjana Arora, Verinder Grover, Agrarian Relations in Late Medieval Malabar by M. T. Narayanan, Gazetteer of the Bombay Presidency: Ka'nara (2 pts.) by Government Central Press, 1883, The Voyages and Adventures of Vasco Da Gama by George Makepeace Towle, Fifteen Years in India; Or, Sketches of a Soldiers Life by Robert Grenville Wallance, Selected essays of G. Sankara Pillai by Shri. N. Radhakrishnan, Suma Oriental of Tom Pires, The Triumph and Tragedy of The Synod of Diamper by K X M John, Kalarippayat by Dick Luijendijk.


Please don't hack this website and don't make changes in the posts.