Neelagandan, lovingly known by nicknames such as ‘Neelapullaa’ and ‘Neelam pule’ (where Pullaa, pule, pile, or pillai all affectionately meant ‘a child’), was warmly addressed by these terms by his relatives and villagers. Even today, traces of these endearing names, like ‘le pulla’ (you, child) or gentle calls such as ‘Pile, inga vaapulla’ (Oh child, come here), linger in the regions of Kalkulam and Vilavancode, now modern-day Taluks. This warmth and familiarity led to Neelagandan being fondly called ‘Neelakanda Pillai.’
Gifted with a sharp intellect and a curious, research-oriented mind, he grew in wisdom, adeptly distinguishing truth from falsehood. He joyfully participated in martial sports alongside his younger sister Lakshmi Kutti, his aunt Bhagavathy Ammai, and his maternal uncle Raman Pillai. During the vibrant ‘Onam’ festival in Kerala, Neelagandan was honored with a prize from the king for his brave performance in a contest against a goat.
At the age of five, Neelagandan’s father, Vaasu Devan Namboodhiri, was reassigned from the ShankaraNaaraayanan Temple in Nattalam to the Aadhikesavan Temple in Thiruvattaar. Five years later, Vaasu Devan chose to return to his hometown of Kaayankulam in Kollam. Tensions arose between Raman Pillai and Vaasu Devan, leading Vaasu Devan to leave his wife and children. In response, Raman Pillai requested that Vaasu Devan formally relinquish all assets in writing, restoring them to Dhevagi Ammai, who held ownership through maternal tradition. Vaasu Devan complied, surrendering all documents before departing for Kaayankulam. His departure marked the end of his ties with the family, a fact affirmed by Mrs. Vijayammai, aged 85 in 2010 AD, from the ninth generation of Raman Pillai, who shared this as an oral tradition passed down through generations.
In Paraicode Kottavilai, a school dedicated to ‘Silambu’—a martial art using a stick for self-defense—was overseen by ‘Saantra ThiruKarai Kanda Muththappar.’ Rooted in the Thomistic Catholic Tradition, which emphasized the teachings of St. Thomas, he was renowned for his mastery of martial arts, combat techniques, and vast knowledge across diverse subjects. Celebrated for his expertise in ‘Ashtamaa Sithu’—eight advanced techniques reserved for a select few masters, akin to a sage—he was a distinguished figure.
During this time, an Islamic sage named Islam Pakkiri visited Padhmanabapuram, the capital of Travancore. Positioning himself on a mat in the center of ‘Pattaani’ pond, seemingly floating above the water, he challenged onlookers to join him by walking across the water. Muththappar gracefully demonstrated this remarkable feat, earning the title ‘Karai Kanda Muththappar’ (Karai Kanda, meaning ‘one who sees the other shore,’ symbolizing expertise). As a revered teacher, he guided many students, including children from royal families, the Naayar community, and other high-ranking individuals, imparting both artistic and scientific knowledge.
Observing Neelagandan’s deep reverence and obedience toward his guru, Muththappar responded with paternal affection. He instilled in his students the value of loving all equally, reflecting the teachings of Jesus, who embodied boundless love through suffering for humanity. Neelagandan’s community labored tirelessly for the ruling kings and Namboodhiris, who owned all temples, under a system of ‘Divide and Rule.’ This is documented in the book Jenmi Sambirathaayam (Customs of Land Lords) by historian Ilamkulam Kunjan Pillai.
For a woman in the Naayar community who defied caste customs, the consequences were severe: she could be sold to a Muslim or Christian or face a brutal death by axe or dagger within her home.
Brahmins regarded themselves as earthly gods, representatives of the divine, holy figures, family deities, and the elite ruling class, expecting reverence from all other castes. The rest of the populace was expected to obey their directives without question.
Beyond the Naayar community, various other communities endured mistreatment from higher castes. They faced a multitude of taxes—reportedly 108 in number—including head tax, mustache tax, breast tax, marriage tax, puberty rituals tax, death tax, palm tree tax, toddy tax, fishing net tax, fish tax, and many others. Unable to bear this oppression, many sought refuge in forests or foreign lands to escape these taxes. Those who remained were burdened with the tax obligations of both themselves and those who had fled or passed away. Failure to meet tax demands led to various forms of torture: forcibly plucking mustache hair, compelling consumption of tamarind, ear mutilation, severe beatings, carrying heavy stones with a bent back for long periods, standing under the scorching sun with a half-naked body coated in hot dried chili powder, submerging someone in cow dung, and more.
Tamil people were deprived of numerous rights: they were prohibited from drinking cow milk, required to surrender their entire harvest to Namboodhiris, mandated to send milk from their cattle to Namboodhiri families, obligated to provide palm tree products (like jaggery and sweet toddy) free of charge to higher castes, and barred from entering temples.
During this oppressive era, individuals faced numerous restrictions: they were forbidden from wearing freshly washed white clothes, permitted only to wear soiled garments below the waist and above the knee, prohibited from walking on open roads, required to hide when encountering Namboodhiris, stripped of the right to file complaints against Namboodhiris even if wronged, and denied the ability to document land ownership.
Amid these challenging circumstances, Neelagandan matured with progressive ideals. The clear bias in law enforcement—where Namboodhiris were exempt from laws—and the existence of a dual legal system kindled within him a passion for equality and freedom. Moreover, his father Vasudevan Namboodhiri’s abandonment and his caste’s domineering actions fueled a deep resolve to oppose oppression.
During this time of oppressive rule, Bala Rama Varma, the king of Travancore, passed away.
