CHAPTER - 1

EARLY HISTORY OF KOTTAKAL

Kottakkal, a village situated in Eranad on the Southwestern side of

Malappuram, the district headquarters of Kerala, has a rich history and cultural significance.

Known as ‘Swetha Durgam’ in sanskrit and Venkalikotta or Venkadakottain in Malayalam,

Kottakkal was once a military base of the king of Valuvanadu until the first half of the 18th

century AD. The village was renowned for its ancient archaeological relics, including the

fortified palace of the eastern branch of the Zamorin family, known as Kizhakke Kovilakam.

The Zamorin held sway over Malappuram, with their chieftain Paranambi ruling the area in the

18th century.The early history of Kottakkal can be traced back to the period of Perumal of

Mahodayapuram. A stone inscription found near the Indiannur Ganapathi temple at Kottakkal,

using the regional year of Ittiravikothe, one of the Kulasekhara rulers, assigns land and other

privileges to the Indiannur temple. 1This indicates that Kottakkal was one of the temple-oriented

cultural centres of the period. Temples like Venkitta Tevar Siva Temple, Indiannur temple, and

Pandamangalam Srikrishna temple were important ancient temples in Kottakkal, reflecting the

village's deep-rooted religious and cultural heritage. 2

Kottakkal is one of the oldest Panchayath in Kerala. Many personalities famous

in Kerala and India were born and brought up in this panchayath. The great diplomat Shri. M.K

Vellodi, M.A. Vellodi, Kelu Eradi, K.C.U. Raja, the great physician P.K. Varier, the famous

politician U.A.Beeran(Former Minister), M.P. Abdussamad Samadani (Member of Parliament)

, all have contributed to the dignity of Kottakkal. The first president of Kottakkal Panchayath

1
Janakiya Jaiva Vaividya Register,(Mal.) Kottakkal Municipality, Kerala Samsthana Jaiva Vaividya
Board,Kerala Government, 2011, p.2
2
William Logan, Malabar Manual, Vol. I, Asian Education Service, 2010,pp.127-130

1
was P.S. Varier who was also known as Appu Varier. The first Panchayath came into existence

in 1953. The mode of election was nomination. 3

Early Inhabitants

In the early days, Kotakkal was inhabited by various communities such as Nayadis,

Panars, Chaliyars, Tiyyas, Kavuthiyas, and Veluthedan Nayars.4 These communities lived in

specific areas known as Chalya Theruvu, Panatheruvu, Kavathikulam, and Nayadippara, each

area named after the predominant community living there. These communities were engaged

in different occupations: Panars were known for their skills in music and dance, but they

traditionally worked as basket and umbrella makers. The name Panan might be related to their

musical abilities, as "pan" means music. Tiyyas, also known as Ezhavas in other parts of

Kerala, were engaged in planting and tapping coconut trees. Nayadis were a scheduled tribe

and considered one of the most degraded castes in Malabar. They were known for wearing the

Kudumi hairstyle, and their women wore many strings of beads around their necks. Kavuthiyas

were hair cutters by profession and served the Tiyyas and lower castes. Chaliyars were lower-

caste immigrants from the east coast who lived in regular streets. They were reportedly brought

to the area by one of the Zamorins to introduce the worship of Ganapathi. Veluthedan Nayars

were washermen, a sub-caste of the Nayars and Kavathiyans. Nayars were considered a well-

educated and advanced community in Malabar.

Muslims migrated to Kotakkal from other places due to attacks by Tipu Sultan

and settled in the area.Until the 18th century, Kotakkal was mainly under the control of the

Valuvanadu Raja or Velatiri. Valuvanadu included the whole of present-day Perinthalmanna

and Ottapalam taluks, and Kotakkal served as a small military centre of Valluvanad. It was a

branch that housed military equipment, provided training, and supported military operations.

3
http://kottakkal.freeservers.com/about.html
4
P.K. Varier, Smrithi Parvam- Autobiography, (Mal.),Kottakal Arya Vaidya Sala, Kotakkal,
1955,p.19

2
The area was fortified with a large wall to prevent attacks. Karuvayaur Moosad, the Chief

Marshall of Valuvakonathiri, lived in Kotakkal. The fort Vengata Kota, believed to be

constructed by him, gave rise to the name Kottakka.5 In Sanskrit, Kottakkal means white fort,

which is likely a reference to the fort's appearance. The suburbs of Kotakkal were known as

Changuvetty Kadu, Eyyakkad, and Pulikkadu, which were densely covered by forests.

Kizhakke kovilakam

The word "Kovil" or "Koyil" is used to denote a temple or palace.6 "Kovilakam" is

derived from Kovil, which means palace or royal residence. In another sense, it denotes the

estate or palace of princely lineages in Kerala. Built in the ancient Kerala architectural style, it

is believed that this fortified palace was constructed by Manorama Thampuratti, who came to

Kottakkal from Nediyiruppu Swarupam. The Kovilakam is situated half a kilometre away from

the town towards the north.Over time, the power of the Zamorin family increased and

expanded, leading to the construction of new palaces. The first was Kizhakke Kovilakam or

the eastern palace, located in Chinthavalappu near Cheriyalingalparamb. The second was the

Puthiyakovilakam or new palace. Finally, the Padinjare Kovilakam or western palace, also

known as Mankavu Kovilakam, came into existence. 7

These Kovilakam members followed the matrilineal system of inheritance known

as Marumakkathayam. In this system, succession to property occurs through females. In the

pure Marumakkathayam system, wives and children belong to a different family and have no

rights in the property left by the husband or father. The royal families in Malabar followed this

matrilineal setup, and the senior member of the royal family, who became the Rajah, was

treated with honer and position. They had huge estates, and this position, coupled with

5
C.A.Innes and F.B.Evans (eds.), Malabar Gazateer, Vol.I, Government of Kerala, Thiruvananthapuram,
1991, p.131.
6
Viswavijanakosan Malayalam,Encyclopedia,Vol.10,Sahithyapravarthaka Co- operative Kottayam, 1971.
p. 991.
7
C.A.Varier,Vaidyaratnam P.S.Varier,Biography, Kottakal,1991,pp.29-33.

3
property, was known as “Stanum”.After succession, the five eldest males of the Tharawad, who

stand in the order of their respective ages, were known as Zamorin, Eralpad, Munnalpad,

Edralpad, and Nediyiruppu or Neutralppad Mutha Eradi. Each of them was allotted a certain

portion of the Tarawad property to maintain their dignity. The Eralpad and Neutralpad

performed Akampedi or escort duty during the Mamankam festival, the Munalpad guarded the

southern frontier, and also presided over the annual 'Revathi Patathanam' at Calicut. The

Eralpad took an active part in the campaign that resulted in the occupation of

Thiruvananthapuram. The Zamorin granted him certain important privileges during the

Mamankam festival.8

The members of the Kovilakam were Sanskrit scholars, including poet Manorama

Thampuratti and her two brothers. Built-in the traditional Kerala architectural style, the

Kovilakam fort was constructed by Valuvanadu rulers. It had walls around all four corners of

the fort to prevent attacks and a hall known as Kothalam, used for military purposes.The

Kovilakam was typically a rectangular structure where four halls joined together with a central

courtyard. The four halls on the sides were named Vadakkini (northern block) and included a

long shed or hall (Nedumpura) and a theatre (nadakashala). Along with the main residential

building, there were two other buildings, a water tank known as 'Vadakkekulam,' and a family

temple known as 'Vetakkorumakankavu' and another temple known as 'Tiruvilangatukavu,' all

within the Kovilakam complex. The whole Kovilakam was situated in and around four acres

of area. The layout of this palace was simple. A large number of people resided in the

Tharavadu.9

The members of the Zamorin royal family used to reside in Kozhikode in three

different Kovilakams: East Kovilakam, West Kovilakam, and Puthan Kovilakam.

8
P.V. Balakrishnan, Matrilineal System in Malabar ,Sathyavani Prakashan, Cannanore, 1981, p.14.
9
P.K Varier,Smrithi Parvam,(Autobiography )(Mal.)Kottakal Arya Vaidya Sala, Kottakal,1955,pp.81-88

4
Chinthavalap, where the earlier East Kovilakam stood, was near the current location of

Zamorin High School. Lord Munnarpad, a member of the Kishkekovilaka, led an army that

captured Karuvayur Moos, Venkatkotta, and other territories. Among the conquered lands, the

lease from the villages of Kottaikkal, Kavathikalam, and Indiannoor (about 36,000 meals of

paddy), as well as revenue from the remaining six villages including Venkatkotta and the

eastern Kovila Kath, Puttur, Villur, and Chengotur, were assigned to the then Samuthiripad.

This is how Venkatkotta became associated with East Kovilakam. Later the members of the

Tavazhi settled there.

During the period from 1859 to 1878, Kottakkal underwent significant reforms

under the reign of Emperor Eralpad (second generation), who served as the East Kovilakam

Karanavar of Kottakkal. He played a pivotal role in establishing the Kozhikode Zamorin High

School (Kerala Vidyashala) in 1877. Eralpad was instrumental in bringing people from the

Muslim community in Parappanangadi to Kottakkal to stimulate trade in the region. Under his

leadership, the buildings for Kottakal Chandha were constructed for the first time, along with

a traveler's bungalow. Additionally, he oversaw the construction of the wall and towers of the

Venkitatevar temple. It is worth noting that the renowned scholar Kaikulangara Ramawarrier

served as his book reciter for a period.

In the course of time, the unity among the Kovilakam members disappeared,

creating internal problems. Economic stability also declined, leading to the partition of

Kovilakam in 1962. Due to the partition, the main structures of the Kovilakam were destroyed,

and the land was partitioned. The members used this land to construct new buildings. Many of

the old structures do not exist today except for the gatehouse, Kulappura, Bharatha Muri, water

tank, and family temple.The members of Kovilakam gradually appointed various kinds of

officials and servants. The Ariyituvazhcha was a ritual ceremony essential to them, and each

5
official had his own functions to perform in the customary rites like Niyamavedi 10 . Most of

the commoners worked in the lands of these janies, and there existed a landlord-tenant

relationship as in the case of all over India till independence.

During the invasion of the Mysore Sultans, the Zamorin dynasty sought refuge in

Thiruvananthapuram. The West Kovilakam, New Kovilakam, and the then zamorin found

shelter at Kunnathur Kottar, while the members of the East Kovilakat resided at Ennakattu

Palace. It was during this period that Tipu Sultan's forces captured Venkittakota and widened

the roads in the area.Following the English takeover of the Malabar region from Tipu Sultan,

the members of the Zamorin dynasty returned to Kozhikode. However, they found their shrines

and other belongings destroyed. Consequently, the Western Kovilakam settled in Mangav, the

New Kovilakam in Thiruvanur, and the East Kovilakam in Venkittakotta, Kottakkal. This

relocation established Kottakkal as the seat of a branch of the Zamorin dynasty, marking the

start of its prosperity.The family members of Panniyampally Varier also arrived at the fort

around this time.11

During this period of transition and resettlement, there was a profound reshaping of

the region's cultural and historical landscape. This era was characterised by a dynamic cultural

exchange, a flourishing of artistic expression, significant social transformation, and the

establishment of a rich historical legacy.These developments left an indelible mark on the

region, shaping its future trajectory in profound and lasting ways.

10
K.V.Krishna Aiyyar, Zamorins of Calicut,University of Calicut,1999,pp.36-38
11
A.P Ibrahim Kunju, Mysore Kerala Relations in the Eighteenth Century, Trivandrum, 1975.pp.91-100

6
Cultural History of Kottakal

Kottakkal holds a significant position in the cultural history of Kerala. The

Kozhakke Kovilakam (eastern palace) played a crucial role in building and reconstructing

many temples in and around Kottakkal. One of the nearest temples to the Kovilakam is the

Ventitta Thevar Siva Temple. While there are no historical records about this temple, there are

legends surrounding its origins.According to legend, the deity of the temple appeared in front

of an ascetic, granting divine presence to the area. The saint then installed a deity and built a

small temple on the site. However, around 1200 AD, the temple was damaged when the

Zamorin conquered Kottakkal from Valluva Konathiri. Subsequently, the temple was looked

after by the Kizhakke Kovilakam (eastern palace). Later, when the Mysore Sultanate conquered

the land, the temple became deserted.The temple is referred to as 'Swedha Durgam', indicating

that it must be more than a thousand years old. 12

After the Zamorin family settled in the area, they began to prioritise religious

matters. Sakthan Zamorin reconstructed this Siva temple in 1850. The paintings on the walls

of the Vengitta Tevar Temple are among the most significant mural paintings in Kerala. There

are deep paintings of Gods and Goddesses on the walls of the Sreekovil. The date of the

paintings, the names of the artists who painted them, and their patron are all inscribed on the

southern side of the shrine. According to the inscription, these murals were painted between

1041 and 1053 of the Malayalam Era (1866-1878).13

The chief artist was Sankaran Nair of Elangamadom, who also mentioned that he

was a disciple of Poonthanathu Krishna Pisharady. These murals were painted under the

patronage of Makayiram Tirunnal Eralppadu of Kottakkal. There are about 40 paintings here,

while some subjects cover the entire length of the walls, a few are painted in a miniature fashion

12
M.G.S. Narayanan (ed.), Malabar Mahotsav 1993 Souvenir (Mal.), Calicut, 1994, p.124
13
Ibid.,p.125

7
divided and contained in upper and lower panels. The most remarkable qualities of several of

these paintings are their eye-catching colours and clear, firm lines. A closer scrutiny will reveal

the iconographical standards adhered to in the creation of these godly figures. The selection of

subjects and the manner of picturization speak to its influence and precedence. It was a product

of the Shaaktheya cult that had imbibed a synthesis of Saivism and Vaishnavism.The western

wall of the shrine has an unusual painting of Sastha riding on an elephant. Among these, the

picture that closely follows iconographical specifications is one of Parvati on horseback. This

is a unique Kerala concept and can be easily classed among the ten outstanding murals of

Kerala. The style of these murals shows an indirect influence of the Tanjore school of painting,

especially in the portrayal of the Gods and Goddesses.14

Two distinct styles of painting are noticeable at Kottakkal. These styles are

characterised by the richness of colours used and the bold, accurate lines in the paintings. The

oldest paintings found in the Vettakorumakan temple at Balusseri, Calicut, are attributed to

Krishna Pisharady, who was the teacher of Sankaran Nair. These paintings closely resemble

the finest murals of Kottakkal. The painted inscription at Balusseri indicates that these

paintings were created during the same period as those at Kottakkal.

The annual festival known as 'Venkitta Thevar Utsavam' is a significant festival

celebrated in Kottakkal every April at Kottakal This festival is known for its inclusive nature,

attracting people from all castes and creeds. It spans seven days, commencing with

'Kodiyattam' and continuing with various poojas and ceremonies over the following four

days.The festival's origins can be traced back to the time of Sakthan Samuthiri. Later, during

the reign of Manavikraman Raja, the Sreekovil was reconstructed, and the 'Arattukulam' for

ritual bathing was reestablished. These additions enhanced the festival's grandeur and

14
K. Padmanabhan, “Kottakkalile Patrapravartana Parambaryam”,(Mal..)in NSS Smaranika, Kotakkal,
2006.pp.1-2

8
importance.Presently, the temple is under the control of the archaeological department,

ensuring its preservation and maintenance for future generations to continue celebrating this

cherished festival.15

Two important temples in Kottakkal are the 'Vetakorumakankavu,' constructed by

the Kizhakke Kovilakam family, and the 'Shrikurumbakavu,' constructed by the Kizhakke

Kovilakam family. These temples are known for their unique festivities and ceremonies that

captivate many observers.One such fascinating ceremony is the 'Talappoli' festival held at the

'Kodivaravu' temple. During this festival, drums and crackers are used, and people of all

religions and castes participate. The 'Talappoli' festival commences after the arrival of the

'Kodivaravu' at the temple.The Indiannur Ganapathi temple is another significant temple in

Kottakkal. It was reconstructed by Kutunni Shakthan Thampuran in 1852 and is one of the

oldest temples in the area. Near this temple, a stone inscription commemorates the granting of

agricultural land for the temple's day-to-day activities during the 27th reign year of Itti

Ravikotha. The temple was initially reconstructed during the reign of Indhu Ravi Kota. 16

Early literature of Kizhakke Kovilakam

Kodungallur Kunjikuttan Thampuran, a renowned figure from Kottakkal, hailed

from Kodungallur but married a Thampuratti from Kizhakke Kovilakam. He is often referred

to as the "Kerala Vyasan" for his monumental translation of the Mahabharata. Here are some

key points about his life and work: Thampuran's translation of the Mahabharata, carried out at

Kizhakke Kovilakam, is highly acclaimed. The room where this translation took place is known

as Bharatha Muri. This translation project began in 1904 and was completed in 1907. It

comprises an impressive one lakh forty thousand hymns.Thampuran's literary contributions

15
C.K.Karem, Kerala District Gazetteer, Malappuram, Trivandrum, 1996,pp.233-240
16
Ullur Parameswara Iyyer,Kerala Sahitya Charithram,Vol.III,(Mal.),University of Travancore,
1955,pp.137-140

9
extended beyond the Mahabharata. He also translated Shakespeare's plays, including Hamlet

and Othello, into Malayalam.

In 1912, Thampuran passed away in Kodungalur, leaving behind a legacy of

significant literary achievements.Thampuran's translations, particularly of the Mahabharata,

have contributed immensely to the literary heritage of Kerala, earning him the title "Kerala

Vyasan”.17 His work continues to be revered for its depth and cultural significance.

Sakthan Samuthiri, whose real name was Kutunni Thampuran, was a notable figure known for

his prowess in poetry and scholarship, much like his mother, Manorama Thampurati. Beyond

his literary pursuits, he was actively involved in socio-religious matters, leaving a lasting

impact on various cultural practices:He played a significant role in reorganising cultural events

such as 'Ashtapadiyattam' and 'Taliyil Revathi Pattathanam', which had been discontinued since

Tipu Sultan's attack .Sakthan Samuthiri was instrumental in the reconstruction of the deity of

the Pandamangalam temple, showcasing his commitment to religious and cultural

preservation.18His efforts in reviving cultural practices and religious traditions demonstrate his

deep-rooted dedication to preserving and enriching the cultural heritage of his era.

Education in Kottakal

Education plays a crucial role in the socio-cultural development of every society.

In earlier times, educational centres such as Shalas, Kalaries, Ezhuthupallis, Dars, Othupallis,

and Madrassas were the main sources of education in Kerala. These centres had a significant

influence on Kerala society. The people of Kottakkal were particularly proactive in embracing

education from an early period.The Kizhakke Kovilakam, a prominent family in Kottakkal,

made notable contributions to education and culture. In the 8th century, the educational history

of Kerala began with the Kalari system of the Zamorin. Each village had its own Kalari, and

17
Balakrishnan Kalpatta,Malayala Sahithya Charithram,(Mal.),Kerala Bhasha Institute,
Travancore,2000,pp.81-90
18
P.K. Varier,Op.Cit.,pp.72-74

10
in Kottakkal, a Kalari was established near the Kottakal Bhagavathi temple. Over time, the

educational system evolved, leading to changes in the way education was imparted.

In 1887, the Kalari School at Kottakkal was relocated to Nayadippara, where an

elementary school was established. This was the first school in Kottakkal and later became a

Government U.P. School. This shift marked a significant development in the educational

landscape of Kottakkal, reflecting the community's commitment to education and its role in the

socio-cultural advancement of the region.

The first high school in Kottakkal was established in 1920, by Manavedhan Raja.

Prior to this, education in the region was primarily limited to certain communities, such as

Nairs, Samantars, and Brahmins. Female members of the Kovilakam, or royal family, were not

encouraged to pursue education outside the home. They were restricted to acquiring only

primary education.However, this situation began to change due to the efforts of the Women's

Association in Kottakkal, known as Stri Samajam. This association played a crucial role in

promoting education for women in the region. Despite initial resistance, the Stri Samajam

succeeded in advocating for the education of women. As a result, female members of the

Kovilakam were gradually permitted to acquire English education, expanding their educational

opportunities beyond primary education.

After the Malabar Rebellion, the high school in Kottakkal opened its doors to all

sections of society. The first S.S.L.C. (Secondary School Leaving Certificate) batch passed

from the school in 1923. During this period, most of the students came from higher castes, and

the first Muslim boy completed his S.S.L.C. from the school in 1924. However, the school

register indicated that a large number of Muslim and lower-caste pupils dropped out due to

poverty.It wasn't until 1930 that students from backward sections of society began to join the

school. Subsequently, in 1933, 1935, and 1940, several children from other backward classes

11
were admitted. Over time, the school became more inclusive, and today, many students from

diverse backgrounds study there, irrespective of caste, colour, or religion.19

Weekly Markets

The famous Saturday market was the heart of old Kottakkal. This bustling market

served as a crucial hub where locals could find all the goods they needed for the week. People

from nearby areas such as Pang, Karekkad, Achipra, Marakara, Putthanathani, Randathani,

Etarikode, Klari, Vengara, Parapur, and Pudhuparam flocked to the market. It was not

uncommon for individuals from distant areas to also make the journey to this vibrant

marketplace.Villagers would bring their agricultural products to the market for sale. On their

way back, they would carry household goods upside down, unloading them along the journey

to rest. Some of these stones, used as resting spots, still exist today, serving as reminders of the

past for newer generations.20

The market boasted several shopping centres where various commodities like

coconuts, betel nuts, and pepper were sold. Additionally, there were sections dedicated to food

items, including vegetables, fish, meat, and dried fish. Small food stalls and thatched tea stalls

were also present, offering a range of snacks and beverages. The staple food items in demand

were tapioca (kappa) and sardines.

One of the most intriguing aspects of the market was the sale of songbooks. Singers

would perform Mappila songs, which were based on historical events, current affairs, or

interesting news of the time. These performances were captivating, and the booklets containing

the lyrics of these songs sold rapidly, especially in the midst of the performance. Interestingly,

the singers didn't use any musical instruments; instead, they created rhythms by striking a

19
M.S. Varier,Kottakalile keerthistambangal,(Mal.)Arya Varidya Sala, Kottakal,1992,pp.71-76
20
Interview with Rama Krishan, Publication officer, Kottakal Arya Vaidya Sala ,Kottakal, 28-12-2023

12
chaplamkatta with their fingers. These market gatherings were not just places for commerce

but also cultural festivals for the people. The memories of spending late nights at the market,

listening to music, and shopping for goods are still vivid for many 21.

Kottakkal Arya Vaidya Sala

P.S Varier faced the challenges of British occupation culturally through the

establishment of Arya Vaidya Sala. He energised the resistance by fully embracing the

presence of nature. His initiatives, including Arya Vaidya Sala, contributed to the cultural

upliftment of Kerala during colonial occupation.A number of ideological and cultural activities

have taken place around the Ayurvedic movement, initiated by P.S Varier.22

In his later life, P.S Varier was determined to devote himself to promoting

Ayurveda rather than being limited to being a local or Kovilakam Vaidyan. He recognised that

Ayurveda's decline was due to a lack of timely reforms. Therefore, he made the timely

reformation of Ayurveda his primary goal. Another one of his dreams was the systematic

manufacturing of Ayurvedic medicines. In the past, patients would collect various herbs and

prepare medicines based on recipes (Ola) written by practitioners, a practice unfamiliar to many

families and often resulting in poor-quality medicines that eroded people's trust in Ayurveda.

Warrier took on the challenging task of manufacturing medicines for various diseases and

making them available in the market.

To fund this endeavour, he organised a Chitti (kuri), a common practice at the

time to raise money. With 450 rupees raised from the Chitti, he established the Kottakkal Arya

Vaidya Sala . He purchased land along the route from Kovilakam to Kottakkal Angadi for 125

rupees and constructed a small building for the dispensary. In 1901, his father Rama Warrier

passed away, and Gurunathan Kutancheri Vasudevan Muss also died around the same time. A

21
Interview with Kutty Muhammad (Retd) Arya Vaidya Sala officer, 28-12-2023
22
N.V Krishan Kutty & C.A Varier,Ayurveda Charithram, (Mal.),Kottakal Arya Vaidya Sala
Kottakal ,2002,pp.13-16

13
year later, on October 12, 1902, the Arya Vaidya School began functioning. It was the first

pharmaceutical factory to operate on an industrial basis in South India. Initially, there was only

one employee besides Varier..23

The artistic scene in Kottakkal is often overshadowed by the prominence of

Ayurveda. However, within the Kovilakath (royal palace), performances like Krishnanattam

and Chakyarkoothu were staged, offering a glimpse into the region's rich cultural heritage.

These performances were not merely entertainment but were rather artistic expressions that

catered to the refined tastes of the elite class.

Ayurveda Charya P.S. Varier was a stalwart who championed the traditional culture

of his country while embracing modernity. He played a crucial role in popularising the art and

culture of Kottakkal. In 1909, he established the Paramashiva Vilasam Nataka Company , a

theatre company that operated as a sub-division of the Arya Vaidya Sala. This initiative marked

a significant phase in Malayalam theatre. Through this endeavour, P.S. Varier not only

preserved the essence of traditional art forms but also ensured their relevance and popularity

in a changing world.24

P.S. Varier, perhaps driven by his conviction that Malayalam musical theatre lacked

sufficient material, took matters into his own hands. He authored plays and directed them in a

captivating manner. Even C.V. Swadesabhimani Ramakrishna Pillai, a sharp critic known for

scrutinising Raman Pillai's works, praised Varier's plays. This recognition of Varier's plays

suggests his exceptional talent and creativity. Notably, P.S. Varier initiated the movement for

a Permanent Natakvedi in Malayalam theatre, marking a significant contribution to the

theatrical landscape.

23
M.R. Raghava Varier,The discovery of Ayurveda, Kottakal Arya Vaidya Sala ,Kottakal ,New
Delhi,2002,pp.21-24
24
Gita Krishnankutty,A life of Healing, A biography of vaidyratam P.S.Varier,Penguin Books,New Delhi,
2001,pp.76-78

14
 In 1908, a group of art enthusiasts in Kottakkal initiated a meeting focused on

Malayalam musical theatre. Led by followers of P.V. Krishna Warrier, prominent figures such

as M. Appukuttan Vellodi, T.M. Ravunni Nedungadi, Para Rameswara Pattar, Appunni

Menon, Kesavan Namboothiri, and Ananta Narayanaiyar participated. P.S. Varier also joined

this association. The highlight of the gathering was a performance of the play T.C. Sangeeta

Naisha Dham, composed by Achyuta Menon. Initially, the meeting gained traction, but over

time, the organisers enthusiasm diminished eventually leading to the cessation of the drama

meetings. It was during this period that the Paramashiva Vilasam theatre company emerged,

marking a new phase in Malayalam theatre. 25

Since 1954, one of the main attractions of Kottakkal village and later the town has

been the Arya Vaidya Sala Dharmashupa Triku Pre-P.S. Vennakal statue. This statue

commemorates P.S. Varier who brought Ayurveda and Kottakkal to international fame. After

Vaidya Ratnam passed away, disciples and devotees wanted to erect a full-body statue in his

memory, but faced difficulties in the post-World War II environment. When it was decided to

celebrate the Golden Jubilee of the Arya Vaidya Sala , a memorial committee was formed under

the chairmanship of Madhav Varier disciples, friends, and Vaidya Sala staff collaborated in the

committee's activities. Renowned sculptors from Madras, Messrs. M. R. Purnakaya and

Nagappa and Company, created the statue. Initially planned in bronze due to a lack of marble,

the statue was later made from Italian marble, standing seven feet five inches tall. The design,

in Kerala style, reflects the majesty and grace of the warrior. The construction cost was on

March 7, 1954, the statue was unveiled by Dr. Madras Medical College professor and renowned

medical scholar, Guru Swami Mudaliar. 26

25
K.G. Paulose,P.S Variyarum sangitanatakanealum,(Mal.)Kottakal Arya Vaidya Sala,Kottakal,
2007,pp.19-22
26
Basheer Randathani,kottakal oru Dheshathinte Aathma Katha,(Mal.),Malappuram media
books,2018,p.71

15