Kottekad is a small village near Kolazhi and Kotur, a few miles north west of Thrissur city. In the late 18th and early 19th century it was the Kalari or martial arts school of the Tandan of Kottekad. The Kottekad Tandan was a close associate of Sakatan Tampuran (1751 – 1805) and was the supreme commander of his army. The title Tandan or Tandar reverently, was awarded to the chief of the Avarna clans of Ezhavas by the royal state in the old princely states of Cochin and Travancore. Kottekad was an ancient Avarna household and the head quarters of the Tandan and his Kalari.
Kottekad Tandan has become a local hero and a legend on his own over the ages, fighting till his very end for the excluded and Avarnas in Thrissur. He has become a source of inspiration for political and democratic champions in the modern era, who are continuing their life struggles for the emancipation of the marginalized people in Kerala. He has also found his name in the folklores and legends of Kerala though in minor and insufficient ways. The first Avarna chief minister of Tiru-Kochi state Mr C Kesavan mentions him as a brave warrior and leader of the Avarnas in Thrissur during the reign of Saktan in his historic autobiography Jivitasamaram and Kottaratil Sankunny an early 20th century writer who fictionalized the Kerala legends also invokes his name in his Aitihyamala.
The Kottekad school and temple (Kudi Pallykutam and Pally Ara) were open to all the Avarna people in the 18th century itself. Dalits were the chief guards of the Kudipally and cultivators of the wetlands that supported the Kalari. Along with the Kalari and temple complex there were settlements and workshops of the Black Smiths and other Viswakarma artisans who specialized in making metal weaponry and armoury for the royal army. The Tandan’s army was also constituted by these Avarnas including dalits. Hundreds of acres of land was given sans tax to the Kottekad Tandar by Saktan in the adjacent Kol wetlands skirting Kottekad, Kutur, Puzhakal and Adat for the development and daily expenses of this cultural centre and Kalari. Some of the Kol lands are still named after the Tandan.
I accidentally visited the place and the Ayyappa temple of the Tandan on 18th November 2013; after seeing an Aquila Eagle above Kolazhy paddy fields and visiting the Neytala Kavu in Kutur marked for its rounded sanctorum or Vatta Kovil an architectural relic of Buddhist Stupas in Kerala and Sri Lanka. The current head of the family of Tandans, Mr Mohanan and his son Mr Sudhi Kottekad explained the family lore and local history. The renowned Tandan of Kottekad who became a bosom mate of Saktan is called Mamunny Muthapan or the great ancestor Mamunny and he is installed and worshiped as a deity along with Saktan in the family temple dedicated to Ayyappa. This is the only temple in which Saktan Tampuran is worshiped as a deity in the form of an auspicious granite idol.
Mamunny Tandan of Kottekad was a dynamic leader of the Avarna people in the region. Acknowledging his local influence and his unparalleled martial arts skills Saktan made him his army chief. They were like intimate playmates and siblings, says Mr Sudhi who is also doing the ritualistic Tantric worship in the temple. Tandan was given the royal titles after a series of tests and trials in the Saktan palace. The monopolizing Savarna hegemonic groups always tried to get rid of him and to make splits in the fraternity between Saktan and an Avarna leader like Tandan.
Once as a test of his swordsmanship he was given an iron rode to be slashed down with his sword in the guise of a wooden rode by the Savarna lobby in the royal court. Tandan was expecting the cheat and he took his footsteps in advance sufficient enough to cut off a copper rode. To the astonishment of the plotters he was able to rip through the iron rode. On another occasion he was asked to wade through gun powder with a burning stick, which he did harmlessly with great poise. Tandan was able to overcome these stratagems with his concerted efforts, brilliance and a keen sense of reality. His prudence and farsightedness was greatly appreciated by Saktan by making him his supreme commander-in-chief. They remained close kin till the sudden death of Saktan in 1805. It was immediately and strangely declared officially that Saktan died all of a sudden out of a heart arrest. But there are still no medical records or previous information proving that he ever suffered from cardiac ailments or related health conditions.
But the aftermath of Saktan’s demise reveals some evil conspiracy. Paliath Achan the chief minister, Machat Ilayath the priestly advisor and Aranatukara Tarakan the royal medic conspired to eliminate the outcaste and Avarna Tandan from the royal palace. They once demanded the milk of a Tigress for the queen, that the Tandan was able to fetch because of his Tantric and magical practice. After the ritualistic offerings in the Ayyappa temple in Kottekad he went to the nearby Pumala hills and brought a lactating Tigress to the palace with her cubs; on seeing which the conspirators were said to have taken to their heels.
It is said that he was so close to Saktan that he had his meals with the king from the same plantain leaf. As the army chief he had access to the royal chambers without any caste restrictions. He saved the life of Saktan at many places from the cunning deceits of the priestly Brahmans and the crooked militia of the Nair feudal lords. People still believe in some of the miracles that he is said to have performed. Once he ferried Saktan across the Vazhani canal on a plantain raft that he ingeniously made on the spot. His challenge to the medic Tarakan to milk the Tigress after bringing her and cubs to the palace as he is considered a polluting untouchable Avarna in the Brahmanic Hindu world view and the subsequent frightened exit of the medic are also renowned.
As the seventh generation descendent of Mamunny Muthapan the Tandar of Kottekad, Mr Sudhi Kottekad argues that Saktan did not die of a heart arrest but he was poisoned by the hegemonic Savarna lobby that controlled the palace. The Savarna lobby especially the ministerial Paliath Achan, the medic Tarakan and the religious mentor Machat Ilayath Moose were all out against the growing influence of the Avarna Tandan in the palace and the welfare perspectives and developmental plans of the king that was transforming Thrissur. So they conspired to eliminate the king and his Avarna allies like the Tandan. That is why on the very day of the death of Saktan, Paliath Achan and his henchmen came to Kottekad and raised down the Kalari and Ayyappa temple of the Tandan. But the furious minister and his militia did not get the Tandar. It is believed that he escaped under the cover of the night to the eastern mountains in the Western Ghats and merged himself into the Sasta shrine at Sabarimala, a revered seat of the Avalokiteswara Boddhisatva.
The Kottekad Tandans are also said to have some relations with the Chirapanchira family of Chertala. The Chirapanchira family still holds traditional rights and rituals at Sabarimala and it is said that Ayyappan received his Kalari training from the chief of Chirapanchira and was in love with his guru’s charming daughter now termed as Malikapuram. After the devastation of Kottekad Kalari and Taravadu by Paliath Achan most of the family members also escaped and scattered themselves all around Thrissur. Most of them have changed their family names. Kottilikal, Kizhakeveetil, Kallatu Valapil, Naduvil Purakal, Vetathu Kuzhipally (related to Kovilan’s family in Kandanasery), Vattatil Parambu, Tirunelti Parambu etc. are families that were formed after the genocide by Paliath Achan and his henchmen in 1805. Some of the relatives also embraced Christianity to escape the wrath of the caste feudal lords in the aftermath. Kollanur Christian family is believed to be an offshoot of the Kottekad Tandan household.
The traditional Sasta worship, corrupted Tantric rituals reminiscent of Vajrayana, Ezhutu Pally/Kudi Pally and Kalari martial practice of self defence; and physical healthcare traditions of Uzhichil, Pizhichil and Marma healing prove the ancient Buddhist connection of this Avarna household. After the humiliating invasion by Mysore in the mid 18th century in which Tipu’s army camped in the Vadakumnathan temple, the rulers of Thrissur and Cochin tried to gather popular support to the royal regime by co-opting the Avarna masses who were degraded into beasts by Brahmanical Varnasrama. Saktan’s camaraderie with Kottekad Tandan can be contextualized in this renewed pragmatic politics of the ruling classes in late 18th century Thrissur. But the infiltration of the Avarnas once defeated and casted away as untouchables as they did not submitted to Brahmanism and its nocturnal alliance called Sambandham, infuriated the Savarna cadre of Nambutiri-Nair feudal lords. They had established the regime of caste and Varnasrama from the 8th century onwards by extensive pogroms and religious persecution on minor ethical and nonviolent sects of Buddhism and Jainism who disseminated letters and ethics among the lowly. The reawakening of the masses under Tandar was seen as a lethal threat to status quo and power/knowledge monopolies of the elites.
The second coming of the persecuted Chandals/Avarnas into the corridors of sanctified sacred power was seen with at most provocation by the priestocratic twice born and their servile militia in particular. They checked this slight democratization under Saktan by poisoning the king himself and annihilating the Avarna aides showing remarkable social mobility and resistance to caste and Brahmanism. C Kesavan mentions the role played by Kottekad Tandan in clearing the huge teak forest at the current Tekinkad (literally teak forest) ground in the aegis of Saktan. The Tandan was also instrumental in eliminating the threat of many Brahman high priests (to end the Yogatiri system of priestocracy in Cochin) and Nair feudal lords who torpedoed the king during his early establishing career. The enigmatic sudden death of Saktan in 1805 at the age of 55 and the rapid massacre at Kottekad Kalari by the ministerial premier Paliath Achan testify this historic religious and political conflict between Brahmanism and Bahujan cultures in Kerala.