Best Quotes from A Survey Of Kerala History by A. Sreedhara Menon with Page Numbers

Kerala has had the distinction of being an independent geographical and political entity from very early days.

Its unique geographical position and peculiar physical features have invested Kerala with a distinct individuality.

The geographical position of Kerala has its own uniqueness and its landscape its own beauty.

The State has from the dawn of history enjoyed a kind of insularity which has given it welcome immunity from the political convulsions which shook Northern India.

Kerala was also able to evolve its own way of life and social institutions unhampered by excessive interference from outside.

Such arts as Kathakali, Chakiar Kuthu, Ottam Tullal and Mohini Attam developed in Kerala in an atmosphere of splendid isolation.

The isolation of Kerala from the rest of the country has, however, had its limitations.

The mountains and hills of Kerala have played their part in its history.

The sea has been a permanent and decisive factor in the history of Kerala.

The rivers of Kerala have considerably influenced its historical and cultural development.

"Though historiography in the modern sense of the term is of relatively recent origin in Kerala, it cannot be said that there was the complete absence of the historiographic tradition in early or medieval Kerala."

"The work inspired the compilation of the State Manuals of Travancore and Cochin by native scholars in later years."

"It was left to Prof. Elamkulam P.N. Kunjan Pillai to provide new horizons to Kerala historiography."

"What was conceived of and written till then as Kerala history of the ancient and early medieval periods was nothing but a string of legends, superstitions and fictions and had not had much of basis in fact."

"The study of social history also got a boost as a result of his labours, for he dealt in detail with such topics of sociological interest as Marumakkathayam, Janmi system, caste, landlord—tenant relationship, Devadasi system etc."

"The compilation of historical sources may be classified under two major heads, viz., Literature and Archaeology."

"Inscriptions form an authentic source of information for the early history of Kerala."

"The accounts of foreign travelers supplement the indigenous sources in the reconstruction of Kerala history."

"A study of the location of some of the temples, churches and mosques is of special interest to the historian of Kerala."

"Instances like those mentioned above serve to highlight the communal harmony and concord that prevailed among the people in early days and the policy of enlightened religious toleration followed by the rulers of Kerala."

"Prehistory comprises the various Stone Ages when man was a nomadic hunter."

"The prehistory of Kerala is shrouded in obscurity."

"The term ‘Megalith’ (mega = great and litho = stone) means monuments erected out of large blocks of stones, as funerary edifices, either sepulchral or commemorative."

"The megaliths of Kerala belong to the megalithic complex common to South India and are associated with the cult of the dead."

"This custom known to archaeologists as ‘fractional burial’ was generally in vogue in South India and it was widely prevalent in Kerala also."

"The antiquity of the megalithic culture of Kerala and its relation with cultures elsewhere are questions which have engaged the attention of archaeologists."

"The megalithic monuments of Kerala bear close similarity to the megalithic structures in other parts of the Deccan and Peninsular India."

"Kerala is a microcosm of India in the sense that it is ‘an ethnological museum’."

"There was a conscious effort to achieve a racial, ethnological and cultural synthesis of Aryan and non-Aryan elements."

"The story of the success achieved in this regard forms a colourful and fascinating chapter in the social and cultural history of Kerala."

Kerala had contacts with the countries of the outside world even from time immemorial.

These early foreign contacts were mainly commercial but they led, at a very early period of history, to the introduction of such religions as Christianity, Judaism and Islam into the land.

It is certain that Indian ideas and practices contributed largely to the form which orthodox Christianity in the West finally adopted.

Ancient Kerala had been famous for her spices and it was her fame as the land of spices that brought foreign peoples and cultures to her shores.

The women of ancient Egypt are said to have burnt ginger, cinnamon and other spices on a small charcoal set in a hole on the floor to produce scented fumes.

Another reference in the Holy Testament to the use of spices is in connection with the visit of Queen Sheba to King Solomon of Israel.

In the closing centuries of the era before Christ, Kerala’s trade in spices like ginger, turmeric and pepper assumed great prominence.

The discovery of Roman coins in many parts of Kerala testifies to the wide dispersion of Roman trade contacts.

The imports into Muziris are given as a great quantity of coin; topaz, thin clothing, not much; figured linens, antimony, coral, crude glass, copper, tin, lead.

Though the foreign nationalities played the predominant role in the commerce of Kerala, the part played by the natives is by no means negligible.

"The Sangam age... was the formative epoch of Kerala History."

"The whole of the present Ernakulam, Alleppey, Idukki and Kottayam districts... comprised the region of Kuttanad or the 'land of lakes'."

"The Ays ruled... from Nagercoil in the south to Tiruvalla in the north including the Sahyadri ranges."

"Nannan was a great warrior king who ruled his kingdom with an iron hand."

"The Cheras established themselves as an important power in Kerala in the early centuries of the Christian era."

"Monarchy was the most important political institution in the land... the king was in a sense a benevolent autocrat who guaranteed equal protection and justice to all his subjects."

"The ideal of Dig Vijaya was popular with the rulers of the age... those who successfully accomplished it had a halo around them."

"The person of the king was associated with much pomp and pageantry... he wore a crown made of gold and set with precious stones."

"A significant feature of life in the Sangam age was the honoured place given to poets and scholars in the courts of kings."

"The vast majority of people in the Sangam age had no special religion till about 500 A.D... Dravidian practices...were followed."

The story of the confluence of religions in Kerala is an exhilarating subject for study.

The people were, however, so catholic in their outlook that they had no objection to worshipping in Jain or Buddhist shrines and performing Vedic sacrifices at the same time.

All these three religions made steady progress within the framework of a free and open society and left their indelible impress on Kerala culture.

The Aryanisation of Kerala was a slow but steady process which was effected in a subtle manner, not by the force of arms, but by the arts of peace.

In the course of centuries Christianity made rapid progress in Kerala and the Christian Church became one of the well established institutions in the country.

The history of the rise and growth of Christianity in Kerala thus illustrates how different cultural influences have been at work in moulding the organisation and liturgy of the various churches.

The advent of the Aryan immigrants brought about other significant social changes as well.

The caste system was foisted on a casteless society by the Aryan immigrants who worked with extraordinary missionary zeal in spreading the Aryan ideology.

Though Buddhism disappeared from Kerala, it left its lasting impact on Kerala society.

The immense popularity in Kerala of Ashtangahridaya written by Vagbhata, a Buddhist scholar, is also significant in this context.

"Oh ! men, hasten your minds to deeds of merit. The God of Death, terrible with mouth wide open, is roaming near awaiting (his) time; and as if to show him favour, his father, the lord of day, with quick marches, hurriedly leads away the remainder of your lives."

"The Ay kings were generous patrons of education and learning."

"The Ays were in no mood to acknowledge the Pandyan supremacy but were ready to fight on for their freedom."

"Thus king Karunandadakkan constructed the Vishnu temple at Parthivasekharapuram."

"The educational institution called Salai played an important part in the cultural life of the people."

"The scrupulous enforcement of such rules of discipline made Kandalur, Parthivasekharapuram and other Salais of the Ay kingdom ideal educational institutions."

"The common people also seem to have taken interest in making charitable endowments to temple."

"The Ay kings espoused the cause of Hindu religion and culture in South Kerala in the same way as their contemporaries, the Kulasekharas of Mahodayapuram, did in the north."

"Evidently, the Ays were in no mood to acknowledge the Pandyan supremacy but were ready to fight on for their freedom."

"It may be noted that the Paliyam Copper Plates record the gift of land to the Buddhist temple of Tirumulapadam by Vikramaditya Varaguna, while the Huzur Office Plates record the construction of a Vishnu shrine and establishment of a Salai or boarding school at Parthivasekharapuram by Karunandadakkan."

The long ‘historical night’ which followed the Sangam age came to an end about 800 A.D. with the revival of Chera power under Kulasekhara Varman.

The history of the Kulasekhara Empire... was brought to light in recent times as a result of the scientific study of the inscriptions of the age.

The history of the Second Chera Empire clearly demonstrates that Kerala was a homogeneous political unit.

Kulasekhara Varman... is none other than Kulasekhara Alwar, the famous Hindu saint who figures in the history of the Vaishnavite movement.

The royal ‘dramatist Kulasekhara styles himself in his works as the ‘Lord of Mahodayapuram’ and the ‘Crest Jewel’ of the Kerala dynasty.

It was during the reign of Rajasekhara Varman that the Kollam era... came into vogue in Kerala.

Sthanu Ravi extended his liberal patronage to science. There was a well-equipped observatory at Mahodayapuram under the charge of Sankaranarayana.

The Arab merchant, Sulaiman, visited Kerala during his reign and has testified to the prevalence of brisk trade between Kerala and China.

Kulasekhara Koyiladhikarikal... shows one Yamaka Koyiladhikari as staying at Nediatali in Cranganore.

Rama Varma Kulasekhara... rallied all patriotic forces under his banner in a war of liberation against Chola imperialism.

The 9th and 10th centuries of early Kulasekhara rule constitute a 'Golden Age' in Kerala history.

Under the benevolent and enlightened rule of the Kulasekharas, Kerala enjoyed the benefits of settled administration and all-round progress.

The age witnessed a cultural efflorescence of impressive dimensions.

The emperor was the fountain of honour and justice in the Kulasekhara age.

The administration of the nadus or provinces was carried on by feudatory chieftains appointed by the emperor.

The inscriptions of the age give us detailed data of the arrangements made for the administration of the empire.

All the trade corporations or organisations of merchants functioned very actively and contributed to the economic prosperity of Kerala.

The age of the Kulasekharas was the formative epoch of Malayalam language and literature.

The camaraderie and collaboration of religious traditions in the Kulasekhara age is a testament to the cultural synthesis of the region.

Sankara’s teachings provided an intellectual basis to Hinduism while the monasteries he founded provided it with an effective organisational framework.

Ravi Varma Kulasekhara was one of the most outstanding figures in the long line of the kings of Venad.

The conquests of Ravi Varma Kulasekhara are of immense importance because in effecting these conquests he played the role of the defender of Hinduism against Islam.

His court attracted scholars and men of letters from far and near and Ravi Varma extended his munificent patronage to them all.

Under Ravi Varma Kulasekhara Venad attained a high degree of economic prosperity and social progress.

The achievements of Ravi Varma Kulasekhara in war and peace are tangible and they entitle him to a high rank among the rulers of Kerala.

Ravi Varma seems to have performed his first coronation at Madurai in the Pandya country and then continued his triumphant march.

His services in the field of religion, arts and trade entitle him to a lasting place among the most illustrious rulers of Kerala history.

He assumed the title Sangramadhira (firm in battle), highlighting his distinguished role as a conqueror.

As a devout Hindu he took a keen interest in the maintenance and renovation of temples and the progress of the Hindu religion.

The king thereupon grants them security for their property which they may even leave in the open fields without any guard.

‘The rise of Calicut is at once a cause and a consequence of the Zamorin’s ascendancy in Kerala. Its trade filled his coffers and enabled him to extend his authority.’

‘The Zamorin was no doubt an autocrat but his powers were not unlimited. He was obliged to obey the customary law of the land and listen to the counsel of his ministers.’

‘The capital city of Calicut had a Governor and customs office of its own, showcasing the organized governance that enabled its trade to flourish.’

‘The institution of the Pattathanam helped to win for the Zamorin a high place in the field of culture in the same way as the Mamamkam helped to win for him a unique status in the political field.’

‘Calicut under the early Zamorins attained fame as the venue of the famous seven day literary assembly known as the Revati Pattathanam.’

‘The harvest of knowledge gleaned at the Pattathanam emphasized that learning is as vital to a kingdom's strength as its military prowess.’

‘As a testament to its significance, Calicut became a rendezvous of scholars and men of letters, supported by the Zamorins’ patronage.’

‘Justice was administered free to all, with no fee levied from the suitors, reflecting a commitment to fairness in governance.’

‘Under the Zamorins, Calicut developed before long into a major sea port on the Kerala coast, a true hub of cultural and commercial exchange.’

‘The Zamorin’s sympathy lay with the Arabs, giving them special concessions which helped secure their monopoly of the export and import trade of Calicut.’

Kerala presented the tragic picture of a feudal polity with its attendant evils and weaknesses.

The peculiar religious polity of Kerala supplied yet another element of discord in a situation already complicated by a weak feudal set-up.

Each important temple had within its jurisdiction a well-defined territory almost a ‘State within the State’.

The Devaswams provided the rulers with a safe place or sanctuary for asylum during times of war and internal disorder.

The Namboothiris owed no territorial loyalties and were under the jurisdiction of the Namboothiri chief alone.

At the time of the arrival of the Portuguese, Kerala was in a distracted political condition with a number of petty chieftains engaged in endless feuds.

The Anchi Kaimals frequently changed their allegiance from the Zamorin to the Cochin Raja and vice versa.

The Vettatnad rulers were famous patrons of learning and arts.

The Kottayam Rajas worshipped Sri Porkali Bhagavathi as their family deity.

The Ali Raja eventually became the Lord of the Cannanore Bazaar and enjoyed the virtual monopoly of power to procure and sell pepper, cardamom, and other spices in North Malabar.

The landing of Vasco da Gama at Calicut in May 1498 marked the beginning of a new epoch in the history of Kerala.

Though the immediate object of the Portuguese was the expansion of trade, they entertained in course of time grand visions of building up an empire in India.

The cold reception meted out to the Portuguese at Calicut and the frustrating experiences of the Portuguese Captains with the Zamorin helped to bring the Cochin Raja and the Portuguese closer together.

The bitter rivalry between the Zamorin and the Cochin Raja created conditions favourable for the partial realization of the Portuguese dream.

The Cochin Raja saw in the arrival of the Portuguese on the coast a golden opportunity to get foreign assistance against his traditional enemy.

Vasco da Gama was given a hero’s welcome on return to his country, for his mission to the East was an unqualified success.

The Zamorin played the role of the defender of the freedom of Kerala against Portuguese aggression.

The treaty of 1513 was a great triumph for Portuguese diplomacy.

The political disunity of Kerala was confirmed by the century and a half of Portuguese contact.

The patriotic exploits of the Kunjali Marakkars continue to evoke heroic memories among the people of Malabar even today.

"Udaya Marthanda assumed the title ‘Vira Pandya’ in order to show who his overlord was."

"Iravi Iravi Varman was a liberal patron of learning and letters."

"Aditya Varma was a staunch Vaishnavite and he composed devotional hymns in praise of the deities of Trivandrum and Tiruvattar."

"Chera Marthanda is praised profusely in the work Lilatilakam, a great work on grammar and rhetoric."

"This proclamation has been engraved on a stone inscription of the same year set up in the name of Vira Kerala Varma at Tiruvitamkodu in Kanyakumari district."

"During her regency, Umayamma Rani kept the Yogakkar under strict control by insisting on the regular submission of the accounts of income and expenditure of the temple."

"It was perhaps in these meetings of the early Nanjanadians that the political weapon of non-co-operation was forged for the first time in the annals of our country."

"The revolution in Nanjanad reflected the rising tide of dissent against oppression and highlighted the courage of its people in the face of adversity."

"Marthanda Varma ascended the throne of Venad with a desire to strengthen his realm and unify his people against external threats."

"In securing the help of the British, the Venad ruler was motivated by the desire to strengthen his position in his fight against the Yogakkar, Pillamar and other hostile elements in the kingdom."

The Dutch were the first Protestant nation of Europe to establish trade contacts with Kerala by challenging Portuguese trade monopoly.

It was also agreed to by both the parties that neither would enter into an agreement with the Portuguese without prior consultation with the other party.

The Dutch had already emerged as a serious threat to the Portuguese commercial interests on the coast.

The most important event connected with the establishment of the Dutch power in Kerala was the capture of Cochin in 1663.

The treaty made the Cochin Raja a puppet in Dutch hands and inaugurated the new era of Dutch supremacy on the Kerala coast.

The Dutch followed a deliberate policy of intervention in the affairs of the minor kingdoms with a view to establishing their predominant influence on the Kerala coast.

The rise of other European powers like the French and the English also upset the plans of the Dutch.

The Dutch administration in Kerala maintained an ecclesiastical establishment for the sake of their reformed Protestant religion; but it made hardly any impact on the local Christian community.

The local rulers took to salt manufacture on an extensive scale and won enormous profits following the example of the Dutch.

The compilation of the monumental botanical work, Hortus Malabaricus, has been of inestimable value to scholars of the later period to reconstruct the history of Kerala.

The political and social structure of the land was feudal in character.

The Naduvazhi was the head of a feudal aristocracy with limited authority and could hardly function as an arbitrary despot.

The martial spirit of the people was sustained and nourished by several military institutions.

Honour and ethical standards were paramount during military combats.

Those who wanted to fight duels paid large sums of money to the chiefs who made arrangements for the fight.

The Karanavar was consulted on all important matters and his decision was final.

Women of the age enjoyed considerable freedom in society.

The relations between the different communities were on the whole cordial.

Though the native Muslims had no influential leaders or chieftains they were still accorded a high place in the body politic by the rulers of the land.

The rulers of the age continued the policy of religious toleration followed by their predecessors.

"The young Marthanda Varma rose to the occasion with a stout heart."

"Marthanda Varma’s policies ultimately bore rich fruit with the destruction of the power of the feudal barons, the establishment of a strong and centralised monarchy."

"These drastic steps taken by Marthanda Varma gave the finishing touches to the tottering edifice of the feudal system in Travancore and ushered in a new era of strong and centralised administration."

"Marthanda Varma decided to seek help from extraneous sources."

"The dedication of the kingdom to Sri Padmanabha... helped in the long run to ensure political stability."

"The reign of Marthanda Varma saw the introduction of some important administrative reforms."

"The greatest of the achievements of Kesava Das was the opening of a new port of Alleppey which was then a mere jungle inhabited by monkeys and jackals."

"The Dharma Raja also took steps to defend the northern parts of his kingdom against Mysorean aggression."

"Cultural Progress... was marked by the flourishing of literature and arts at the court of the Dharma Raja."

"Though an orthodox Hindu, the Raja patronised the followers of other religions too."

"The economic and social progress during the reign of Saktan Tampuran marked an epoch in the history of Cochin."

"Justice was administered without fear or favor in the Cochin kingdom during the reign of Saktan Tampuran."

"The reforms implemented during Saktan Tampuran's reign paved the way for a highly centralized administration."

"Saktan Tampuran's efforts led to the eradication of corrupt practices and the establishment of effective governance."

"The establishment of trade centers and markets contributed to the commercial prosperity of the State."

"The revival and renovation of temples were significant in restoring cultural heritage and spiritual solace to the people."

"Unity and cooperation among the rulers of Kerala were crucial to resist external invasions and maintain sovereignty."

"The introduction of modern ideas in administration set the foundation for future governance in Kerala post-Mysore."

"The Mysorean invasions, while destructive, ultimately led to the emergence of a new social order in Kerala."

"The resilience of the people during the turbulent times of the Mysorean invasion reshaped the historical landscape of the region."

The Pazhassi revolt was in a true sense a popular struggle or people’s war for national liberation.

In all classes, I observed a decided interest in the Pazhassi Raja towards whom the inhabitants entertained a regard and respect bordering on veneration which not even his death can efface.

Velu Tampi has every claim to be regarded as one of the pioneers of the freedom struggle in the country.

His supreme sacrifice has served to this day as a beacon of inspiration to his fellow countrymen in the struggles for political liberty and clean administration.

The establishment of British supremacy over the different regions of Kerala did not go unchallenged by patriotic elements of the population.

The leaders of the revolt were Velu Tampi Dalawa and Paliath Achan, the chief ministers of the respective States.

The revolt started with an incident at Cochin.

A grim battle was fought at Quilon in which the British troops destroyed the Dalawa’s house and inflicted heavy casualties on the rebels.

The Dalawa issued his famous proclamation indicting British rule and exhorting the people to rally under his banner for a patriotic struggle against the foreigners.

His death has invested his life with a unique halo and won for the great prince an abiding place in the hearts of his fellow countrymen.

The beginnings of enlightened administration in Travancore may be associated with the reign of Marthanda Varma and the Dharma Raja.

The popular revolt led by Velu Tampi was a signal victory for the popular cause and perhaps the first one of its kind in the modern history of Kerala.

Velu Tampi introduced a series of beneficial reforms, emphasizing the importance of integrity and efficiency in administration.

Every step was taken to facilitate the expeditious disposal of work in government offices.

The reign of Rani Gouri Lakshmi Bai saw the introduction of several enlightened reforms, underlining the role of women in shaping administration.

Corrupt and dishonest officials were dismissed during the reforms introduced by Rani Gouri Lakshmi Bai.

The reign of Swati Tirunal established a golden age in Travancore with significant encouragement to the fine arts and education.

An English school was opened at Trivandrum in 1834, marking the beginning of English education in Travancore.

The period of Sri Mulam Tirunal was one of many-sided achievements, particularly in education and social reforms.

The Temple Entry Proclamation of 1936 was a significant achievement towards social equality in Travancore.

The steady improvement of communications in the district under the British administration was an endeavor that opened up the interior areas of Malabar.

The Malabar district made progress in the economic and social fields as a result of the labours of the Government as well as of private agencies.

The efforts of the Basel Missionaries in the field of education laid a strong foundation for progressive learning in Malabar.

The establishment of local self-government was a significant milestone that allowed the people of Malabar to participate in governance.

The Malabar Rebellion of 1921 marked a gigantic national upheaval against British authority, signifying the rise of collective resilience and resistance.

The Khilafat movement illustrated the power of unity among diverse communities in the pursuit of a common cause.

The Salt Satyagraha became a testament to the spirit of civil disobedience and the courage of individuals standing up to oppression.

The waves of discontent and calls for agrarian reform were significant in addressing the grievances of the people and seeking justice.

Political journalism in Malabar ignited the passion for activism among the masses, empowering them to voice their aspirations.

The emergence of the Communist Party represented the evolving political landscape in Malabar, underscoring the need for a transformative struggle for rights and representation.

Velu Tampi had mobilised thousands of people under his banner and led them to Trivandrum to place their grievances before the sovereign.

The petition which was signed by 10,028 persons belonging to all castes and creeds drew the attention of the Maharaja to the exclusion of the educated natives from the higher grades of the public service.

The Ezhava Memorial agitation helped to rouse the social and political consciousness of the Ezhavas and prepare them for future struggles in the cause of social justice.

The action of the Government evoked universal opposition.

The Nivarthana agitation spread to all parts of the State.

The achievement of responsible government in Travancore came as the dramatic climax to a series of sensational developments that took place in the year 1946-47.

The people of Travancore rose against injustice with a collective voice that reverberated through history.

The principle of equality of opportunity, in respect of appointments to government service, to all classes of subjects, irrespective of caste or faith, was conceded to a limited extent.

Political activity in Travancore received a fillip with the formation of the Youth League in 1931.

The Praja Mandal members functioned as an active opposition in the Legislature.

The formation of the State of Kerala on November 1, 1956, marked the realization of a long cherished desire of the Malayalam-speaking people to have a State of their own.

Public opinion had been in favour of the formation of such a State since the early decades of this century.

The integration of Travancore and Cochin was the first positive step taken in the direction of the formation of the State of Kerala.

The Maharaja of Cochin offered 'to efface himself completely in order that his people might enjoy a larger life'.

The movement for the formation of a Kerala state gathered momentum in the forties when the prospects of Indian independence looked bright.

The Aikya Kerala Conference held in Trichur in April 1947 was attended by hundreds of delegates from all parts of Kerala.

The decision on the re-organization of the States of the Indian Union on linguistic basis was taken by the Government of India.

The State of Kerala formally came into existence on November 1, 1956, with a Governor as the head of the State.

The long spell of President's Rule came to an end with the formation of a United Front Ministry in Kerala.

It is significant to note... that the Left Democratic Front had gone to the polls with the clear stand that it would have no alliance with communal or caste-based parties.

"The centralising policies and the shock of invasions served to give the coup de grace to the old social order and usher in a new era."

"The introduction of Western education acted as a catalytic agent for social change in Kerala."

"One Caste, one Religion, one God for man" - Sri Narayana Guru.

"The message of social reform helped to give the Hindu religious reform movement in Kerala a social bias and a practical turn."

"The abolition of slavery marked an important step towards the establishment of a new society in Kerala."

"The agitation for the removal of untouchability drew inspiration not only from the teachings of social reformers but also from the Indian National Congress under the leadership of Mahatma Gandhi."

"The Temple Entry Proclamation of 1936 brought a silent and bloodless revolution in Hindu society."

"The social reform movements of Kerala demonstrate a profound struggle for justice, equality, and dignity."

"Ayyankali's efforts in the cause of the Harijan community helped them secure the right to walk freely along public roads."

"The historical movements for social equality in Kerala illustrate the power of collective action in the face of injustice."

The contribution of Kerala to the cultural heritage of India in the fields of literature and arts is substantial in every sense.

Having originated as an offshoot of Tamil, it came under the influence of Sanskrit and Prakrit when the Brahmins became an important element in the population of Kerala.

The greatest of the Malayalam poets, he has made the most significant contribution to the growth of Malayalam literature.

Ezhuthachan worked out a miracle in the field of cultural expansion by disseminating knowledge in quarters which had been traditionally denied all access to its storehouse.

In the course of the 9th to the 12th centuries a new literary language known as Manipravalam came into vogue.

The Bhakti cult found its supreme literary expression in Malayalam in the works of Tunchat Ezhuthachan and Puntanam Namboothiri.

Vallathol is often described as the poet of Indian nationalism and freedom.

The artistic beauty and richness of ideas in Malayalam literature reflect the deep cultural roots of the land.

Though mainly translations from Sanskrit, all these works are distinguished by their originality of treatment.

It can confidently be expected that the genius of Kerala would continue to blossom forth in all its vigour and vitality in the years to come.