Pandit Karuppan
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PANDIT KARUPPAN Poet, Dramatist and Social Reformer of Kerala, India -Article contributed by Dr.Gopinath Panangad, Chairman, Pandit Karuppan Foundation
Pandit Karuppan emerged from Ernakulam of erstwhile Cochin State as a relentless crusader against untouchability and social evils. He was called the ‘Lincoln’ of Kerala for steering the socio-economically and educationally backward communities to the forefront. Hailing from a community of inland fishermen who engaged in localised fishing in backwaters and rivers, Karuppan attained greatness and became a Sanskrit scholar, Poet and Dramatist of repute. As the first Human Rights Activist of the Cochin State, he used his literary skill and organizational ability for the downtrodden and tried to push them up in the society by waging a committed war against illiteracy, social injustice, casteism and superstitions. He was a beacon of hope for the depressed communities who suffered harassment from the upper caste Hindus at a time when they were not even permitted to enter Ernakulam town.
K.P. Karuppan (Kandathiparambil Paapu Karuppan) was born on 24th May 1885 at Cheranelloor, a suburban village 8 Kilometres north of Ernakulam, in a lower middle class family belonging to Dheevara community of Hindu fishermen. The Dheevaras rightfully claimed that they were the descendents of ‘Sathyavathy’, the mother of ‘Vyasa’ and the great-grandmother of the ‘Pandavas’ and ‘Kauravas’ of the mythological Mahabharatha. As the story goes, ‘Sathyavathy’, the charming daughter of a fisherman, had her son Vyasa from ‘Rishi Parashara’, a Brahmin sage. (Later when King Shantanu of Hastinapuram wished to marry Sathyavathy her father allowed the wedlock on condition that their children should inherit the throne. The King kept his word; and after his death Satyavathy ruled the Kingdom along with his princely sons Chitrangadan and Vichitraviryan).
Karuppan’s father was Paappu (who was locally known as Atho Poojari). His mother was Kochu Pennu. Atho Poojari had inherited skills in Ayurveda and knowledge in Sanskrit and engaged himself in priestly practice of poojas and rituals. The Malayalam meaning of Karuppan is ‘black person’. But Ironically, Karuppan was a good looking boy with very fair complexion. Though Karuppan’s childhood name was Sankaran, the name ‘Karuppan’ was contributed by a Tamilian Gosai who was a frequent visitor to the family. He predicted that the boy will become a great scholar and suggested the name ‘Karpan’ (learned person), which later turned Karuppan.
Karuppan’s formal education began at the age of 5 under Azheekkal Velu Vaidyan, a relative. Subsequently Vadakke Valath Appu Asan, a local Guru, taught him ‘Amarakosham’, ‘Sidharoopam’ and ‘Sreeramodantham’, the basics in Sanskrit. A prolific reader, the boy went through a lot of books including ‘Ithihasas’ and ‘Puranas’. His first poem was ‘Sthothramandaram’. The prodigy took his Gurus to surprise when he wrote ‘Lankamardanam’, at the age of 12, with slokas styled in different ‘Vrithas’ like ‘Shardoolavikreeditham’.
Karuppan studied Sanskrit ‘Kavyas’ under Mangalappillil Krishnan Asan of Cherai and returned to Cheranelloor for studies under Annamanada Rama Pothuval. There, as the prevailing custom, upper caste Hindu students did not allow him to sit along with them and hence he sat isolated in a corner. He studied the Kavyas ‘Makham’ and ‘Nyshadham’ and ‘Bhoja Chambu’ from Rama Pothuval.
The most significant period of his education was at Kodungalloor. The Kodungalloor Royal family was almost like a Sanskrit University and the ‘Thampurans’ (Rajas) were great scholars and poets. The most acclaimed among them was Kunhikkuttan Thampuran, reputed as ‘Kerala Vyasa’, on account of his translation of Mahabharatha epic into Malayalam verse. Besides Kunhikkuttan Thampuran, the Palace was the abode of luminaries like ‘Mahopadhyaya’ Godavarma Bhattan Thampuran, ‘Sasthravisaradan’ Valiya Kochunni Thampuran and ‘Kavisarvabhouman’ Cheriya Kochunni Thampuran. Karuppan studied Sanskrit under those Thampurans, which helped him to get molded into a poet of standing. He studied ‘Manushyalaya Mahachandrika’ (on house building architecture) and ‘Ashtanga Hridayam’(on Ayurvada) also from the Royal Gurus. Though the Palace was out-of-bounds for lower caste Hindus, Kunhikkuttan Thampuran kept a soft corner for Karuppan and affectionately encouraged him to sit near him.
Karuppan’s famous work ‘Jaathikkummi’, sarcastically criticizing the prevailing caste system, was written during the period of his study at Kodungalloor Palace; and it became popular among the depressed communities. Jaathikkummi appeared to be the pioneer attempt in Malayalam literature questioning the caste system and untouchability. When Sree Narayana Guru, Kumaran Asan and Ayyankali worked for social changes in the Travancore State, the presentation of ‘Jaathikkummi’ was the first step initiated in that direction in Cochin State by Karuppan, who was then a 19 year old student. Kumaran Asan’s ‘Duravastha’ was published 10 years later. Though most of Karuppan’s writings were in scholarly Sanskrit, ‘Jaathikkummi’ was written in very simple Malayalam folklore form so that it went close to the hearts of illiterate people of backward communities and traversed from mouth to mouth.
Karuppan’s talents in Sanskrit came to the notice of Rajarshi Ramavarma Raja, the Maharaja of Cochin, who visited Kodungalloor to worship at the famous Thiruvanchikkulam Siva Temple. Kunhikkuttan Thampuran introduced Karuppan to the King as a young Poet belonging to Dheevara community and hailing from Cochin. The Maharaja was very much impressed and asked Karuppan to meet him at his Palace in Tripunithura. As Dheevaras were boatmen and naval warriors of the Royal family of Cochin, the Maharaja was delighted to see a Dheevara youth with literary talents. The meeting was a turning point for Karuppan. The Maharaja was impressed with Karuppan and arranged advanced study of Sanskrit for him under ‘Sahridayathilkan’ Rama Pisharody, the principal Guru of the Royal family. Karuppan studied ‘Sidhantha Koumudi’, ‘Manorama’ and ‘Sahithee Darpanam’ from Rama Pisharody. Soon Karuppan was appointed as Sanskrit Teacher at St.Theresa’s Convent Girls’ High School, Ernakulam. Thereafter K.P.Karuppan was known as ‘Karuppan Master’ by his pupils, colleagues and well wishers. When Pandit Karuppan was appointed Sanskrit Teacher in the Caste Girls’ High School (special institution exclusively for upper caste girls) at Ernakulam in 1912, there was vehement protest from upper caste Hindus against his posting and they were reluctant to send their girls to study under a low caste man. But the Maharaja of Cochin used his iron hand against the objections and threatened that such girls who are not willing to study under Karuppan will be sent out from the school. The protests ended there. (Those girls in their later life became great admirers of their beloved Karuppan Master and showed tremendous reverence to him always). After leaving the staff of Caste Girls’ High School, Ernakulam he joined the Victoria Girls’ High School, Thrissur, as Teacher in 1918. Subsequently he was posted at Teacher Training School there. In 1921 he was again appointed at Girls’ High School, Ernakulam, which had by then removed ‘Caste’ from its name.
During that tenure, he was nominated as Member of the Cochin Legislative Council, in August 1925, to represent depressed and backward classes, in recognition of his tireless crusade for their emancipation through writings and campaigns. As MLC Karuppan presented their problems and grievances before the authorities and emphasized that the Government must have the commitment to redress their handicaps by providing education, health services and better living conditions. It is also the duty of the Government machinery to wipe out untouchability from the society by enforcing laws. He pressed the Government to establish a separate Department for this purpose; and hence was created the ‘Department for the Protection of the Depressed Classes’ with the then Director of Public Instruction Rao Sahib C.Mathai as ex-officio Protector, and Karuppan as full time Assistant Protector. As Assistant Protector Karuppan was instrumental in initiating several reforms for the progress of the depressed classes by starting Schools and establishing Colonies. He persuaded the Government to provide scholarships, fee concession and a number of other incentives for the education of their children. He wrote ‘Aacharabhooshanam’ to generate awareness among the depressed classes against superstitions; and the Book was printed by the Government and distributed free of cost to the public. (The Depressed Classes Department was later renamed as Harijan Welfare Department). Pandit Karuppan further became instrumental to start Fishery Schools under the re-organised Fisheries Department. The establishment of Fish curing yards helped to promote Fisheries as a potential industry and to improve the living condition of the fishing community. While serving as a Director in the Cochin Central Co-operative Bank, he urged fishermen and agricultural labourers to form co-operatives for progress through self-reliance.
Pandit Karuppan was very sincere to the cause of the depressed classes in spirit, word and deed. When the 3 year term of Legislative Council expired, Karuppan was nominated for a second term. But he requested the Diwan to give the next turn to a member of the depressed classes. On Karuppan’s incessant persuasion Government agreed to nominate P.C.Chanchen, a Pulaya leader, as MLC and Karuppan tendered his resignation to make way for Chanchen.
Pandit Karuppan was then appointed as Secretary to the Elementary Education Committee and the ‘Bhashaparishkarana’ Committee. In 1931 he assumed charge in the newly created post as Superintendent of Vernacular Education, Cochin State, and still later in 1935 he was appointed Malayalam Lecturer in the Maharaja’s College. During those periods Karuppan had also functioned as Chairman, Board of Examiners of the Madras University and Member of the Municipal Council, Ernakulam.
Baalakalesam is a significant contribution of Pandit Karuppan. On the eve of the ‘Shashtipoorthi’ celebrations of the Maharaja of Cochin in 1919, the King’s admirer Rao Sahib Nanperumal Chetty of Tamilnadu organized a Drama script competition; and Karuppan wrote a Drama under compulsion from Guru Rama Pisharody within just 10 days. Nervous and embarrassed to treat his beloved Maharaja as a character for the stage, Karuppan gave symbolic names to the characters in the Drama. Surprisingly his creation was adjudged the best and won the prize. It was named ‘Baalaakalesam’, Karuppan’s famous work in which ‘Queen Baala’ was the State of Cochin and ‘Kalesan’ her Lord, the King. The Drama, dedicated to the Maharaja of Cochin, discussed the condition of the State before Kalesan became the King and the progress the State achieved during his 16 year rule. Simultaneously the author did not forget to criticize the evils and atrocities suffered by poor innocent people in the name of caste. The Maharaja honoured Karuppan with the title ‘Kavithilakan’, the Great Poet. ‘Baalaakalesam’ was first staged in Maharaja’s College, Ernakulam. An interesting episode was that Karuppan’s friend Kottilil Narayana Marar, who was an upper caste Hindu, helped him with financial assistance for the printing of the Book!
The Drama became a topic of discussion among the scholars. The Maharaja of Cochin presented the title Kavithilakan (Great Poet) to Karuppan. The Poet and luminary Keralavarma Valiakoithampuran of Travancore, who was known as ‘Kerala Kalidasan for his translation of ‘Shakunthalam’ into Malayalam, was very much pleased and conferred the Title of ‘Vidwan’ on Karuppan in 1913. The Drama also carried suggestions for future reforms like formation of Village Panchayaths, constitution of a Legislative Council, construction of a Harbour at Cochin etc. After going through the script of the Drama, Sree Moolam Thirunal Maharaja of Travancore presented a 9-jewelled gold ring (Navarathna Mothiram) to Karuppan. While submitting of the copy of ‘Baalaakalesam’ Karuppan had made a humble request to the Maharaja of Travancore that he belonged to a poor community of fishermen and students hailing from the community to be encouraged to reach the mainstream through education for which fee concession would help them. The King promptly sanctioned half fee concession to all students of Dheevara community in Travancore State in appreciation to Karuppan’s struggle for the betterment of backward communities.
Surprisingly he decided to quit teaching job for spending more time and energy to spearhead social reforms. With this purpose he organized the people of his own community into regional groups called ‘Sabhas’. The main agenda of the Sabhas was to persuade people to fight ignorance and superstitions. He put strong pressure on his fellowmen to get education and accept a healthier life style. He organized the first Sabha namely ‘Kalyanadayini Sabha’ at Anapuzha, Kodungalloor. Another important Sabha was ‘Jnanodayam Sabha’ founded at Edacochin. ‘Sudharma Sooryodaya Sabha’ (Thevara), ‘Prabodha Chandrodayam Sabha’ (North Parur), ‘Araya Vamsodharani Sabha’ (Engandiyoor) and ‘Sanmarga Pradeepa Sabha’ (Kumbalam) are other Sabhas which enjoyed the patronage of Pandit Karuppan.
He gave equal emphasis on the emancipation of other communities as well, evident from the formulation of the Cochin ‘Pulaya Maha Sabha’ for the uplift of Pulaya community. The ‘Pulayas’ were agricultural labourers and constituted the largest majority of depressed classes in those days. They were suffering slavery under landlords for manual labour and were remaining neck deep in poverty. Treated as untouchables by the upper caste Hindus, they were not allowed to assemble in any common place for meetings. Therefore to keep such meetings away from the eyes of the landlords, Karuppan asked the ‘Pulayas’ to come in rowing boats to the expanse of Ernakulam backwaters and tie the boats together. There he addressed them on a wooden planked platform and charted out strategies for their emancipation by forming a ‘Sabha’ for them too. Accordingly ‘Cochin Pulaya Maha Sabha’ was constituted. Subsequently Karuppan persuaded other communities like Velas, Sambavas, Ulladas, Kudumbis etc also to form similar ‘Sabhas’ to give momentum to their fight against social evils and discrimination.
Pandit Karuppan was highly diplomatic when he undertook social activities. As already mentioned, caste system had shown its ugly figure in Cochin State and the Pulayas were prohibited from entering the streets of Ernakulam or walk on important public roads. Karuppan was waiting for a favourable opportunity to tackle the issue. Then the Government organized an Exhibition of agricultural products on the foreshore of Ernakulam, in which Diwan W.H.Bhore I.C.S was the Chief Guest. Karuppan, during his speech, had brought to the attention of the Diwan that the Pulayas who had laboured hard to cultivate the agriculture products showcased in the exhibition were not allowed to see the Exhibition. Touched by the words of Karuppan, the Diwan ordered the organizers to allow the Pulayas to enter the ground. Immediately Karuppan took them to the exhibition spot in a procession. (Karuppan had already asked the Pulayas to come in country crafts and wait on the backwaters.) It was from that historic day that the Pulayas could enter Ernakulam Town. Quite tactfully Karuppan secured the Pulayas and other depressed classes the right to walk on public roads.
Pandit Karuppan loved all religions. He had special appreciation to Christianity which did great service in Kerala’s educational scenario by starting a number of educational institutions and admitted students without discrimination of religion or caste. When His Grace Alexis Henry Leppeesier, the representative of the Pope from Vatican, visited Cochin in 1925 Karuppan wrote a welcome poem in which he expressed this sentiment of reverence in touching lines. Karuppan had also written poems highlighting the greatness of Sri Budha and Muhamed Nabi. Aggrieved by the death of Sri Chattambi Swamikal, Karuppan wrote a condolence poem namely ‘Samadhi Sapthakam’.
Pandit Karuppan as a Poet and Dramatist had many published works including ‘Achara Bhooshanam’, ‘Arayaprasasthi’, ‘Baalakalesam’, ‘Baalodyanam’, ‘Bhaasha Bhaimeeparinayam’, ‘Bhanjithavimanam’, ‘Chanjenkutty’, ‘Chithralekha’, ‘Dheevara Tharuniyude Vilapam’, ‘Dhruvacharitham’, ‘Edward Vijayam’, ‘Jaathikkummi’, ‘Kairaleekouthukam’, ‘Kattile Jyeshtan’, ‘Lalithopaharam’, ‘Lankamardanam’, ‘Mahasamadhi’, ‘Mangalamala’, ‘Panchavadi’, ‘Sakunthalam Vanchippattu’, ‘Sangeetha Naishadham’, ‘Soudamini’, ‘Sree Budhan’, ‘Sree Ramavarma’, ‘Sugathasooktham’, ‘Thirunalkkummi’, ‘Udyanavirunnu’, ‘Ulukopakhyanam’ and ‘Vallorkkavitha’. His ‘Sakunthala’, ‘Baalodyanam’ and ‘Kairaleekouthukam’ were Text books for School classes in Cochin State while ‘Bhaasha Bhaimeeparinayam’ was Malayalam Text book for the F.A.Examination of the Madras University.
Pandit Karuppan’s wife Kunhamma, who had talents in music, hailed from Panambukad, and the couple were staying in ‘Sahithyakudeeram”, a house situated on the side of the canal near the St.Theresa’s College, Ernakulam with their only daughter Parvathy. Pandit Karuppan, the gem of the Dheevara Community and the savior of the depressed classes died on 23rd March 1938, at the age of 53, due to the fatal disease Pleurisy. Though the generation that personally knew and admired Pandit Karuppan had slowly disappeared; his stature as a scholar and social reformer remains recorded on the pages of the history of Malayalam Literature.
