A Sardar from Kavalam

P. VELAYUDHA PANICKER

KAVALAM

CHAPTER-1

KAVALAM AND THE FAMILY

Kavalam Madhava Panikkar was born in the water locked village of Kerala “Kavalam”

in the year 1894 as the second son of Chalayil Kochukunji Amma and Periamana

Puthiyillam Parameswaran Nampoothiri, the eldest being Dr. K. Padmanabha Panikkar

and the youngest being Chalayil Kunjulekshmi Amma. Chalayil was a renowned family

of the remote locality. The only bread winning prospect of the place was paddy

cultivation in low lying back water fields. The Pampa river which sets off from the

eastern hillock flows down and one of the tributaries known as ‘Pookkaithayar’ makes a

rendezvous with the Vembanad lake at Kavalam. Vembanad Lake, the second largest in

India with many scattered islands, has its total area 2,033.02 km², of which an area of

398.12 km² is located below main sea level. The myth behind the Palliyarakkavu Devi

temple at Kavalam is that the idol, which is a swayambhoo – (formed by itself) - is

guarding the north-western gateway of the river to the Vembanad lake with a crocodile

tied to the small toe of one of the legs with a golden chain to prevent the intruders

attacking or escaping on canoes through the only corridor of two shores of Kavalam and

Kunnumma. The ease of accessibility on canoes by looters through the river prompted

the inhabitants to set up houses in the inner territory separated by small canals.

Sardar K.M. Panikkar

1894 - 1963

Panikkar and wife Gouri Amma

Mythology goes to say that this area was a forest in the times of Pandavas, where they

stayed for a while during their exile period. The story further goes, that the middle man

of the Pandava - Bhima was invited for a wrestling contest by one of the wrestlers of

Khandava forest as it was called then and defeated the mighty one. The place caught fire

up to the region of Mannarasala, the temple of serpents lying in upper Kuttanad, and the

charred place came to be known as ‘Chuttanad’ subsequently changed to Kuttanad. The

name Kavalam (kavum, alavum) might have originated from two words ‘kavu’ signifying

a zone of woods -an abode for serpents- and ‘alavum’ or ‘alam’ signifying measure as

well as small pothole.

Historically, before the erstwhile Travancore came into existence in 1750 during the

reign of H.H. Marthanda Varma Maharaja of Venad, the eastern bank of the Pampa river

face belonged to Thekkumcore ruler and the western bank to the mightier

Chembakassery ruler with its capital as Amabalappuzha. Thekkumcore and

Vadkkumcore together were endorsed for Vembolinadu under the domain of

Kulasekhara Perumal (during 1100 A.D) involving the cluster of land on the eastern

shore of Vembanad lake. This got bifurcated into Vadakkumcore and Thekkumcore; the

former region had Moovattupuzha as its centre and the later as Kottayam. The last

rulers of Thekkumcore and Chembakassery were Ravi Varma Raja and Devanarayanan

respectively.Thekkumcore an ally of Chembakassery included places like

Changanassery, Thiruvalla, Mambazhakkary, Ramankary, Valady, Kavalam,

Chennamkary, Neelamperoor etc with its center as Kottayam (kotta-fort; akam-inside).

The term ‘kary’ denotes coal or charcoal. The state was mainly dependent on the nair

warriors maintaining their own martial Kalaries who were proficient in night warfare

using different kinds of canoes like Iruttukuthi, odi, chundan, veppu etc for multifaceted

maneuvers during the battle. Canoes of these types are used even today during the ‘boat

race’ of Kuttanad- the popular water sport that attracts several tourists. The ambience

of the Malayalam fiction ‘Dhoomakethuvinte udayam’ meaning ‘rising of the comet’ by

K.M. Panikkar is in the historical background of Thekkumcore being conquered by the

mighty Venad king Marthanda Varma from south and the threat of Hyder Naickar

through Malabar from North. The warfare of Kuttanad was totally alien to Ramayyan -

the person in command of King Marthanda Varma’s army. Ramayyan after defeating

Chembakassery (Ambalappuzha); established a base at Thottappally aiming for a

double prone attack - one on the common enemy Kochi and the other to conquer

Thekkumcore and Vadakkumcore. At Pulickal ferry, on his way to Thiruvalla from

Mavelikkara, Ramayyan had to encounter a heavy loss to his armory from the

unexpected night warfare of Kuttanad. But the political scenario was such that Ravi

Varma- the ruler of Thekkumcore could not sustain a prolonged war due to the pressure

of mighty Ramayyan on one side; and Hyder Naicker’s confrontation from Mysore

through Malabar. Finally, the region of Thekkumcore and Vadakkumcore with a part of

Kochi known as Karappuram including Aluva were annexed to Travancore leading Ravi

Varma – the ruler of Thekkumcore to commit suicide. Ramayyan started his winning

spree right from 1741 itself by defeating the Dutch East India Company’s naval force

from Sri Lanka attacking Thiruvananthapuram at Kulachal. It was the first war ever in

the Indian history to win against any western colonial power. The captive Commander-

in-Chief Eustachius De Lannoy (more like Vibhishana of Ramayana) was of great help to

Ramayyan in providing knowhow of fire arms and new warfare in further expanding the

domain of Venad; even then Ramayyan had to taste defeat once from the mighty

Kayamkulam. De Lannoy stayed in Udayagirikotta or Delannoy kotta in Kanyakumari

district where the tomb of the soldier with his wife and son could be seen today.

Ramayyan consolidated the State of Travancore with the help of De Lannoy (leaving

vent to a linguistic amalgamation of Kerala) step by step annexing or invading; starting

from Attingal and Kollam to mightier Kayamkulam(with Mannar proclamation),

Kottarakkara (Elayidathu swaroopam) and Ambalappuzha (Chempakassery) kingdoms

and finally Thekkumcore and Vadakkumcore with part of Kochi (Karappuram) which

came in to existence under H.H. Marthanda Varma in 1749. It was followed then by the

famous Thrippadidanam of January 1750 (M.E 925, Makaram 5th) dedicating the newly

formed Travancore kingdom to Padmanabha Swamy temple calling himself as

Padmanabha dasan. The present Kerala State was formed on 1-11-1956 by State re-

organization Commission in which Sardar Panikkar was one of the three members

merging Malabar with Travancore-Cochin.

The lower Kuttanad consisted of many islands with interlocking canals joining with the

river Pampa. In those days manually operated canoes were the only mode of

transportation for people to move from place to place. Until the titanic flood of

1923(M.E.1099) in Kerala, the back water of lower Kuttanad with its rivers and canals

were full of crocodiles. In fact, there is a family known as ‘Muthalappathi’ named after a

member whose both legs were eaten by a crocodile and yet half survived. The floods

and introduction of steam boats slowly gave way to wipe off crocodiles from the

backwater in the next two decades. In my childhood(in the 40’s), I remember a

crocodile being kept in one of the ponds of Chalayil family. During the flood of 1923, a

boat had to come from Alleppey to evacuate all the family members of Chalayil family

from the first floor of the outhouse where they had taken refuge. The famous story teller

of Kuttanad, Thakazhi Sivasankara Pillai had written a short story about the plight of a

dog in this gigantic flood ‘vellappokkathil’. The floods were common phenomenon

associated with every monsoon. The life in lower Kuttanad was really tough fighting

nature against odds so much so that any individual brought up in such surroundings

have to be resilient by nature. Perhaps it is this resilience that came to characterize

K.M.Panikkar in his illustrious career. The quality of toughness is applied in general to

the people of Kuttanad. The very place became a venue for the agrarian revolution in

the mid 50’s and culminated in the first land legislation bill to come in India by the

communist Government (elected through ballot paper for the first time in the whole

world). The literary works especially ‘Randitangazhi’- “two measures”- by famous

novelist and Jnanapeetham award winner Thakazhi Sivasankara Pillai had contributed a

great deal for the mass upsurge of the region to the agrarian revolution.

The area of upper kuttanad was famous with literary luminaries like Niranam poets

who wrote Khannassa Ramayanam even before Ezhuthachan wrote the Ramayanam

Kilippattu. The great satirical poet and scholar Kunjan Nambiar who had mastered the

rhythm and meter in rustic Kuttanadan folklore range, applied them lavishly in his

literature on Thullal kathakal. Thullal was a novel art form of his creation. Nambiar

asan was the innovator of Ottan thullal, Sheethangan thullal and Parayan thullal meant

for various strata of society performed at various times in the temple premises.

Nambiar hailed from Palakkat and lived his childhood at Thekkumcore-precisely in

Kudamaloor of Kottayam and later moved to Ambalappuzha with king Devanarayanan

and after the fall of Chembakassery went to Thiruvananthapuram and returned to

Killikkurissy mangalam before he passed away. The martial art form Velakali also

flourished in this region and still popular. Another ancient boat race associated with

Ambalappuzha temple called ‘Champakkulam Moolam Vallamkali’ in the month of July.

Kavalam was not easily accessible in those days from main land because of the

topography of marshy or swampy nature of lower Kuttanad. The place had a rich folk-

lore culture but contributed very little until then to the literary sphere. One family

personage worth mentioning was of Mandavappally (which no more exist) Ittyrarissa

Menon who wrote many Kathakali literary works including Santhanagopalam and was

honoured and accepted in the court of king of Travancore- Karthika Thirunal. Another

notable personality was I.C. Chacko from nearby village Pulincunnu who wrote

‘Panineeya pradyotham’ and ‘Christu Sahasranamam’.

Chalayil family owes its lineage through mother side (Marumakkathayam) – a system

prevalent once in the nair family fabric. Pazhoor-Valady is the ancestral home; a village

nearby Kavalam from where Eravi Kesava Panikkar who was only 16 year old along

with a sister Kunjipilla Gouri moved first to Kavalam and established Chalayil family.

The matrilineal system will naturally encounter problems when more than one sisters

are there in a family. Thus one of the three sisters- Kunjipilla Gouri- moved out to

Kavalam in 1832. She was the grandmother of Sardar K.M.Panikkar. Panikkar in another

Malayalam fiction ‘Punarkottuswaroopam’ (1928) traces the origin of Pazhoor-Valady

to ‘Azhuvancherry’ who came to Velorvattam at Cherthalla, Alleppey District and from

where branched out to Valady. The ‘Valadykkavu’ has become the ambiance for the

production of the famous play written and produced by my elder brother Kavalam

Narayana Panikkar “Avanavan Kadamba”- a Malayalam play much talked about in the

Indian and International theatrical repertoire.

Eravai Kesava Panikkar (1816-1905) was innovative in expanding from punja

cultivation by reclaiming Vembanad lake for Kayal cultivation exposing first time large

area for paddy cultivation- indeed a marvelous innovative task of engineering in those

days. Eravi Kesava Panikkar in his endeavour was supported relentlessly by his nephew

(eldest son of Kunjippilla Gouri) Eravi Ramakrishna Panikkar and labourers which

resulted in elevating the family unit to a sound financial milieu. The relationship and

financial assistance to Valady continued as a joint family while the kavalam branch was

prospering. The records mention that the partition deed to separate Nenmalassery(one

of the branches of Eravi Kesava Panikkar) took place in 1909 and other branches of

Pazhoor in 1921.

Eravi Kesava Panikkar’s endeavour of reclamation of land is recorded in the Kerala

Gazetteers, Alleppey, published by Sri. A. Sreedhara Menon (refer:

http://www.kuttanadpackage.in/index.php?option=comcontent&view=article&id=77&

itemid=71). Eravi Ramakrishna Panikkar (1863-1939) - a symbol of old and new-; was

the successor of choice to Eravi Kesava Panikkar. He was known all over Travancore

and acclaimed as a farming innovator by the Maharaja of Travancore H.H. Moolam

Thirunal. He continued with the reclamation of the Kayal started by his predecessor and

named it “Rajaramapuram”. Because of the shortage of paddy for a growing population

and the insistence from the Maharaja of Travancore H.H.the Moolam Thirunal, he had to

undertake another endeavour of Kayal reclamation which he named as “Mathi kayal”.

Mathi in Malayalam signifies ‘enough’ and in Sanskrit ‘wisdom’, it was the wisdom that

prevailed to put an end to reclamation and concentrate more on social movement by

establishing a lower primary school in Kavalam (later handed over to Government) and

involve more people to farming thus increasing the overall production of paddy. He was

very supportive of the mission of Mannath Padmanabhan representing the youth

movement of Nair community from the formative period of Nair Service Society.

Even though, Eravi Ramakrishna Panikkar never had any formal education in school, he

had a sound acquaintance on Indian mythology and scriptures. The Ezhuthachan

Ramayanam was written on palm leaves using a sharp edge in his own legible

handwriting; some of which I do have with me even now. His progressive outlook was

demonstrated by the grooming of his nephews - K. Padmanabha Panikkar being sent to

Edinburgh to study medicine and K.M. Panikkar to Oxford Christchurch. Kavalam did

not have at that point of time any facility available even for basic education and

whatever available resources were some house-hold masters/teachers like Kunjunni

Panikkar at Puthiyara who taught his disciples Malayalam alphabets by writing on the

sand in sheds popularly known as Kudippallikkotam. Even at the beginning of the

decade of 20th century, paper and pens were luxurious items in a place like Kavalam. As

the youngest of the next generation of K.M. Panikkar, even my horoscope in 1939, was

scribed on palm leaves by an astrologer Govinda ganakan. It was unimaginable at the

dawn of 20th century from such a background to another ambience like Oxford!!!. In a

matrilineal family set up, the eldest male member is the inheritor or rather custodian of

the joint family- a trust by itself, and Chalayil family followed this system for two more

generations until 1948. In that social fabric, these two brothers who were sent to

England by the family trust owed certain sense of duty to the family in return. Thus

when Eravi Ramakrishna Panikkar passed away in 1939, Dr K.P. Panikkar had to resign

his illustrious medical practice with Madras Province to join as family head or

karanavar. Similarly, since Sardar K.M. Panikkar had to work away from the joint family

in the Indian and international scenario, he voluntarily repaid the expenses incurred for

his foreign education to the family trust from his earnings. While this may look strange

in the present nuclear set up of family unit, the positive aspect was that it strengthened

the joint family bonding enabling one to stay attached to the family set up when an

occasion arose. If the system and customs of joint family were followed in its true spirit

and concept, it would have extended to fit well in prevailing society through democratic

community living. But the changing natural set up due to western dominance in the

social fabric and the lack of a sharing mentality and rebelliousness within the system

commanded to a slow disintegration to concede to the inevitable nuclear family set up.

It may be weird to the present generation about many customs of the day that the two

brothers were debarred from entering Palliyarakkavu temple for two years for having

sailed over-seas. The characteristic phenomenon of joint family of matrilineal system

was that the male member would marry uncle’s daughter. This practice was continued

by male members even to my generation except myself who was the youngest in that

generation. It was also the custom of the day, that female members married to either

Brahmins or Kshatrias expecting from them nothing but wisdom and knowledge to their

children. Sardar Panikkar’s father was a Brahmin; chief priest by right (by karaima) of

Palliyara Devi temple. He hailed from Puthiyillam of Kodukat village of Kasargod

district, had profound knowledge in Veda- especially Yajurveda. Two sons of his brother

also got married to two branches of the family Pazhoor and Nenmalassery. One of them,

whom we affectionately called ‘Ambotti chettan’ was Parameswaran Potti of the same

age as Dr.K.P. Panikkar. He became the chief priest of Palliyara Devi later and would

chant the musical Yajur veda loud so as to hear in the neighbourhood. He would come in

the afternoons to my father who would read Bhagavath for him because he himself was

not well versed to read and write. His profound knowledge in the veda was not

assimilated through books but by ‘sruti’ - the chanting resonance transmitted through

ears as followed in vedic tradition.

The eldest uncle (karanavar) of joint family was regarded with respect and reverence by

nephews. Even now people of old generation remember the pomp and splendour by

which Eravi Ramakrishna Panikkar’s 60th birthday (Shashtyabdapurthi) was celebrated

at Kavalam by these two brothers with special invitees like Mahakavi Vallathol,

Nalappat Narayana Menon, Dr. Krishnan Pandala (Madras High court judge),

Changanassery Parameswaran Pillai, C. Sankara Menon, P.K. Narayana Pillai, Ambadi

Krishna Menon etc. The festival was a combined contribution of family friends of

different religions and sects, with the Christian friends arranging boat race and so on.

Eravi Ramakrishna Panikkar passed away in 1939 and the first death anniversary also

was a great occasion for both the brothers, and one year sradha karma for the deceased

was performed by my elder brother Kavalam Narayana Panikkar the living theatre

personality and poet.

This was the environment of Kavalam and Chalayil family where Sardar Panikkar was

born towards the end of 19th century. It is significant to point out that chalayil family

was the last family to shed from the marumakkathayam (matriarchal) system from

Travancore in accordance to the changing needs and the individual partition to the

nuclear family set up came in the year 1948; the year associated with the Republic of

India.

The origin of the Chalayil family from Kunjonamma, descendant of Pazhoor

Ramakrishna Panikkar and Eravi Panikkar, is shown in the chart below.

Chalayil Family – The origin

First generation – ME 966 to 1041 (AD 1791 to 1866)

The matrilineal family tree tracing the ancestry of Sardar Panikkar (E2 – Madhava

Panikkar) is shown below.

Sardar Panikkar’s grandmother - Kunji Pilla

Gouri (C1) Sardar Panikkar’s eldest uncle - Eravi Ramakrishna

Panikkar (D1)

Sardar Panikkar’s mother - Kochu Kunji Amma (D2)

Sardar Panikkar’s uncle and father-in-law - Ayyappa Panikkar (D3)

Sardar Panikkar’s youngest uncle - Govinda Panikkar (D4)

Sardar Panikkar (left) and his elder brother Dr. K.P. Panikkar (right) in Kavalam in 1956

Sardar Panikkar and Dr. K.P. Panikkar in London in 1914

Chapter 2

CHILDHOOD AND EDUCATION

The childhood of Sardar K.M.Panikkar was spent in Kavalam, one amongst a cluster of

islands in the lower Kuttanad area. Manually operated canoes were the only mode of

transportation for all the daily routine needs of the people of the area. If both sides of

innumerable canals in the village were not connected by a bridge (usually by a single

coconut stem), the transportation was possible either using manually operated small

canoes or swimming across.There was no salinity barrier for Vembanad lake then, the

area was exposed to both low tide and high tide from two mouths of Arabian sea. In

such an area,there could be less or no salinity in the monsoon season and more salinity

during summer. The paddy cultivation was done only once in a year due to salinity, and

the other main occupation of people was fishing. The industrial revolution was a spring

board for science and technology to develop in a steady track globally in the wake of

20th century. However, Kavalam responded to this at a snail's pace because of the

topography surrounded by water resulting in difficulty to get in touch with the main

land like Kottayam, Alappuzha or Changanassery. It is just imaginable of the

predicament of the people living in that area towards the end of 19th century when

Sardar K.M. Panikkar as a child was receiving his primary education.

It was still a slow process of transition to print media from the ethnic way of writing on

specially prepared palm leaves using a sharp writing tip. The first ever printed news

paper of the area ‘Nazrani Deepika’ started in April 1887 was inaccessible to the place,

and even in later years news papers were available in my childhood on the second day

by post popularly known as anchal. The preliminary education of Sardar Panikkar was

started at the age of five under the supervision of Ayyappa Panikkar, who was the

younger brother of Eravi Ramakrishna Panikkar and who later became his father-in-law

too. A family relative Kunjunni Panikkar living close by was running a kalari. At this

kalari, without any differentiation of caste and creed, he was imparting education in

Malayalam alphabet writing on sand besides comprehensive recital training more

related to traditional style of transmitting from mouth to ears. Here he learned reading

and writing on sand, the technique of writing ‘srikrishnacharitam manipravalam’ on

palm leaves and basic mathematics a subject not very much to his liking. After the fall of

dusk, his mother had the habit of regularly reading Ezhuthachan Ramayanam and

Bhagavatam listening to which had helped him to develop a deep interest to the mother

tongue and Sanskrit. Later in his life, being a prolific writer in English, he chose

Malayalam as the medium for writing his autobiography shows his reverence to the

mother tongue for self-expression. In a course of one year, he could write each sloka of

‘srikrishna charitam manipravalam’ in the palm leaves and could recite them by heart.

There were no schools anywhere near to impart English education in those days. His

grandmother decided that he would leave for Thiruvananthapuram only after learning

how to write using paper and pencil and she entrusted this mission to Ayyappa

Panikkar who was in charge of looking after the family accounts. He was a strict

disciplinarian, and a rational and short tempered person. He would give him paper and

pencil to copy the accounts and practice some lessons in mathematics. He would then go

around for his regular work. But the boy had his aptitude to poetry writing and when

his uncle came to know that he had written a four line hymn on a girl of the village, he

really became furious and tied him to a pillar whenever he goes out to work for almost

one week. But his grandmother would free him and tie him back by the time his uncle

returned. This continued until his uncle returned abruptly one day to know that he was

in the pond swimming. During this one year period, he had developed interest in

reading and re-reading the puranas. The literary area that fascinated him the most was

that of Kunjan Nambiar’s Thullal stories, most of which he knew by heart. His youngest

uncle Govinda Panikkar and elder brother Dr.K.P. Panikkar were studying B.A and High

school classes respectively in Thiruvananthapuram and it was decided that the 8 year

old boy would join them. It was his first voyage out of Kavalam and even though there

were steam boats that had just started plying from Alleppey to Quilon; he along with his

elder brother undertook the total voyage by manually operated canoe taking almost

four to five days to reach Thiruvananthapuram. This voyage is considered by him as the

most exciting one in his life even though he had undertaken many voyages through

Atlantic Ocean and Indian Ocean to Europe many times later. They would start from

Kavalam early in the morning and reach Ambalappuzha temple for lunch where the

Poet Kunjan Nambiar lived most of his life in the 18th century. The next halt would be

Thrikkunnapuzha temple where the assistants prepare the dinner. The next target was

Quilon required a lot of preparations and patience to wait for favourable weather

condition to cross the usually turbulent Ashtamudi Lake. At Varkala, in order to connect

Quilon and Thiruvananthapuram there was an artificial tunnel made through a hillock

where a gate system existed for canoes to pass. Finally crossing the Veli lake the canoe

would reach Thiruvananthapuram. This journey is described in detail in his

autobiography. The journey was repeated many times with his brother using own

canoes when going from Kavalam and hired canoes while returning home from

Thiruvananthapuram.

His study up to third form (fifth class) continued at Thiruvananthapuram. The history of

Travancore and O.M. Cherian’s stories on Indian history were there as texts on which he

scored well in the class. But in the final examination of third form he had failed for a

strange reason - the mathematics answer paper had been kept in his pocket without

submitting. It was during this point of time that his youngest uncle Govinda Panikkar

had completed his B.A.B.L and elder brother Dr. K.P. Panikkar his F.A. It was then

decided that there was no point in his continuing at Thiruvananthapuram. The school

chosen for extending his studies was at Thalavady Anaprambal in the neighbourhood at

Upper Kuttanad, a school which was run by the natives of the place on the verge of shut

down. The British authority of education Dr. Mitchel was about to withdraw the

sanction of the school for lack of infra-structure. Due to the pressure from the natives

Eravi Ramakrishna Panikkar had deputed his youngest brother Govinda Panikkar to

save the school from disaster of closing. This was the school where Sardar Panikkar had

to join to re-do his third form and continued up to the fifth form. The school could not

be saved in spite of the efforts of Govinda Panikkar and Sardar Panikkar was sent to

Kottayam C.M.S. College school. Meanwhile, his brother had left Madras to join medicine

in Edinburgh and the two years of Sardar Panikkar’s study in Kottayam was nothing but

the association to Malayalam literature and literary people like Dr.P.K. Narayana Pillai;

but the tragedy of errors was that he failed in the matriculation examination. People at

home judged him to be unfit for academic excellence. He was so dejected that he

consumed a bottle of chloroform to end his life; but had to open his eyes the next day to

see mother and grandmother and other relatives pouring cold water on his face. His

brother from England wrote that he should be sent to Madras St.Paul’s school to

complete his matriculation and that became a turning point in his life. Even after

passing the matriculation from Madras he was not sure what lay ahead of him until his

brother Dr.K.P. Panikkar who was on the verge of completing studies in medicine

arranged his admission to Oxford. Even while he was studying in Madras for

intermediate, he started regularly writing on Cherussery, Ezhuthachan, Kunjan Nambiar

etc in ‘Deepika’ a weekly published from Mannanam those days. But his real exposure to

international and national arena was lying ahead through his Oxford days. In 1914

April, he set out on the cruise from India around Good Hope of South Africa to reach

London in May, 1914.

CHAPTER 3

THE OXFORD DAYS

After spending 10 days with his brother Dr.K.P. Panikkar in Edinburgh, he appeared for

an entrance examination to Oxford- Christchurch which was not grueling at all. During

that visit, even though he had stayed only for four days at Oxford as visiting guest with a

Sindhi student A. Gidwani (later became a disciple of Gandhiji), the period was very

significant in his life. He was taken for dinner with a person called Vasantkumar Mallik

where amongst others there was the visiting scholar Binoy Kumar Sarkar. They were

having discussions on modern English literary figures like Ibsen, Bernard Shaw,

Chesterton, Francis Thomson etc, and their works. The discussion slowly shifted to

Benedetto Croce an Italian critic, Bergson and others whose names Panikkar was

hearing for the first time in his life. He was in reality puzzled by his ignorance and lack

of exposure on such writers in English literature and resolved first to study their works.

His brother was not much concerned about his problems because he was studying for

final medicine examination, but was kind enough to arrange to buy the books he needed

and provide all facilities to work himself until the next September. This was a period of

competitive studying and reading -well taken as an acid test and training for his life

ahead. The three months were indeed strenuous going through the works of Ibsen,

Bernard Shaw, Chesterton and others. When he returned to join Oxford he was in a

position to talk on these authors and English literature with anyone. His close friend

Dickinson was a poet and literary man who helped him to cultivate more interest in

English literature and language. In Christchurch he was staying in the hostel room of

100 years where Gladstone had stayed. His tutor Rollinstone was of immense help for

him to acclimatize to the English way of living. At the same time, he kept on his pursuit

of Malayalam literature by writing regularly for Kavanakaumudi, published from

Kottackal by P.V. Krishna Warriar. This trail kept him to establish a lifelong friendship

with the great poet Vallathol Narayana Menon besides Nalappat Narayana Menon, P.V.

Krishna Warriar and others. He wrote on the topic of regional poetry and Sanskrit

meter, and tried to establish that Dravidian meter is more suitable for Malayalam

quoting the examples of Cherussery, Kannassa Panikkars, Ezhuthachan, and Nambiar.

This was proven to be factual in later years, though the situation in 1915 was altogether

different. On that line he published a poem ‘oru chitram’ and Mahakavi Vallathol since

then turned out to be a close friend indeed on his later literary drive in Malayalam.

London-1914

The real ability of Sardar Panikkar as a writer in English was proven in 1917, when T.K.

Swaminathan who was publishing a magazine called ‘Colonial review’ from Madras

asked him to write about the Indians living outside India. Based on the request, he

wrote an essay on ‘The Problems of greater India’ and was appraised as the best by

none other than C.P. Ramaswamy Iyer. Hardly did he know then that he would have to

keep an all-time hostility with this person in his later endeavour of motivating the kings

of princely states of India to join the main stream of independent India! The article was

reviewed by Sir Roland Wilson Baronet in Asiatic review. East Indian Association

secretary Dr. John Pollen later invited him to speak (this was the first time for an

Indian) on Indian Education. Based on this talk, an education supplement of London

Times was published with a leading article on his talk.

In Oxford at that time, there were about 60 Indian students out of which three were

Malayalees namely John Mathai, Vadassery Krishnan Thampi, and Kuruppath Raman

Menon. John Mathai later served as Indian Railway Minister and subsequently as

Finance Minister and the first Vice-Chancellor of Kerala University. Vadassery Krishnan

Thampi was brother-in-law of H.H. Sri Moolam Thirunal the king of Travancore who

came to Oxford to learn Sanskrit. Amongst the prominent Indians Huseyn Shaheed

Suhrawardy, Vasanth Kumar Mallik, Acharya Gidwani etc were there at that time. There

was an ‘Indian Majlis’ revitalized during his time with the enthusiasm of Suhrawardy

and the first guest who spoke in this stage was Lala Lagapat Rai. Lala Lagpat was

considered as a moderate voice in Congress and the discussion that followed the speech

was so much charged with criticism that Lalaji left the stage with a certain amount of

repugnance. This platform was used by Gandhiji, Tagore, Sarojini Naidu, Muhammed Ali

Jinna etc earlier. Panikkar’s interest in poetic drama made another congregation of

seven members meeting once in a week to characterized rendering of English dramas

and poetry.

In 1917, he was awarded Dixon Research scholarship received by an Indian for the first

time and secured first class in the final examination of June. The letter sent by Vice-

Chancellor Thomas B Strong is quoted here.

Christ Church 6th July, 1917

My Dear Panikkar.

I am so very pleased to have been called upon just now to attach my signature to the

History Class List with your name heading the list. You have worked so well and

covered so much ground that I had hopes, but I know how hard it must be to do papers

in a strange language. I think you are one of the first Indians to appear in the first class

in History and I am sincerely glad that you have achieved this distinction as a Christ

Church man; but I am also extremely happy at the success of a friend. I congratulate you

with all my heart and I hope this success is the beginning of a successful career.

Yours sincerely,

Thomas B. Strong

Strong had special consideration and affection for Panikkar and what he wished had

turned to be true in his future destiny. Strong kept his contact with Panikkar throughout

his life time even while he was serving as chief priest to the Emperor, and Bishop of

Oxford. Similarly, his guide Hassel; the famous historian in his letter to Panikkar wrote

“In my long career as a tutor of history at Christ Church I never had a more brilliant

student”. This gave him tons of confidence in his life ahead.

During this period, he had occasion to come closer with two extraordinary personalities.

One was Sir Baron Jayathilaka, a Sinhala leader and educationist who was Congress

President of Ceylon then. He came to London to lodge his complaint on the atrocities

done by British to Sinhalese. Subsequent to that, he extended to do research on

Buddhism staying at Oxford. His association motivated Panikkar to write a book on

“Indian Nationalism, its Principles and its History” and before leaving Oxford he could

hand over the manuscript to Jayathilaka to arrange its publication.

The second person was a Malayali from Palakkad settled in Madras called Dr.T.M. Nair a

towering personality who could talk authoritatively on any subject. Montagu in 1917

went to India to meet Chelmsford to discuss with Indian leaders like Gandhiji about

introduction of limited self government which did not satisfy Indian political demands.

Dr. Nair was in London to oppose Montagu-Chelmsford reforms, and was introduced to

Panikkar by the sub-editor of Times Sir Frank Brown. Though, Panikkar did not agree

with many of his arguments, this gentleman had left a profound influence on him. This

daring, dynamic personality without any trace of selfishness was a reformist and

responsible for changes in the early decades of Madras Presidency. In the 1920’s he was

with Justice party and leading the non-Brahmin movement. The present Chennai has

almost forgotten him except for the name of a road after him. His sister Ammalu Amma

of Palghat Tharavathu tharavad wrote the famous history of the Aruvathumoovar-

Nayanmarkal in verse.

Sardar Panikkar’s brilliant track record in Oxford was a corridor of destiny for him to

enter in to the picturesque scenario of Indian National movement and politics in the

pre-independent era as well as the subsequent diplomatic missions in Independent

India. During this journey of 46 years, he kept his academic and literary pursuit intact to

substantiate what he had accomplished.

After marriage in 1919 at Madras-Dr.K.P. Panikkar & wife Janaki Amma (left), K.M.Panikkar & Gouri Amma

(right)

CHAPTER- 4

THE ONSET OF A CAREER

By the fall of September 1918, Sardar Panikkar bid adieu to Oxford with lots of

nostalgia and the parting anguish came out as a poem published in his Malayalam book

‘Apakwabhalam’. The war was not over, and the ship called ‘Tasman’ carrying 273

passengers set sail on 11th September from London. On the 17th September the ship

was sunk by a German torpedo. Panikkar was one among 52 passengers who were

saved. He could survive the ordeal of a few hours in the Atlantic Ocean with the help of

a life jacket and another 24 hours in a life boat only due to his childhood necessity to

learn swimming at Kavalam even before learning to walk. But the situation in the

Atlantic Ocean was entirely different and a horrendous experience, immersed in the ice

cold water through night on a life jacket. In his own words in his autobiography, he

describes the experience when asked to jump in to the sea below about 20 feet by the

Captain from a sinking ship:- “When the space between life span and death started

diminishing, my belief in god also started increasing. The dusk is considered by all

Indians as a moment for prayers and started reciting prayers to Palliyara Devi as each

wave goes up and down”. As narrated by my mother, coincidentally on that very day at

Kavalam, the family astrologer predicted such a predicament for him based on his

horoscope, and there were special poojas offered at Palliyara Devi Temple. Remember,

it would take minimum 15 days to get information passed on from overseas in those

days. However, the survivors were rescued next night by an American ship and were

taken back to London. With the ship, he lost all his belongings including about 2000

books, some of his unpublished manuscripts, letters and valuable presents from his dear

friends. The next voyage to India could be possible by the next December only.

In 1919, after his marriage to his uncle’s daughter Gouri Amma, the first assignment he

had taken was teaching history in Aligarh Muslim University where he got to know

more on Nawab Rass Mazood and Surendranath Banerjee. It was here that he met

Mahatma Gandhi for the first time. In connection with the non-cooperation movement

started in 1920, Gandhiji visited Aligarh University with Muhammed Ali, Shoukath Ali

and Abukalam Azad. Gandhiji told Panikkar to join the movement but since he had a

commitment with Mazood, he could politely convince Gandhiji the difficulty to leave

Aligarh at that point of time. In 1922, he resigned from Aligarh to return to Madras to

take up the editorship of ‘Swarajyam’ with T. Prakasam. This was a period when he

came closer to Sarojini Naidu with whom he had a lifelong association until she passed

away in March 1949. In Madras he had occasion to come closer to people like

Rabindranath Tagore, Srinivasa Iyengar, C. Rajagopalachari and a host of other

important national personalities through “swarajyam”. A new destiny was on his way in

waiting to windup the journalistic career temporarily. A telegram from Deenabandhu

C.F. Andrews to meet Gandhiji at Andheri in Bombay was in the offing. It was for a

mission in Punjab to straighten the problems of Gurdwara committee which was

originally assigned to be done by A. Gidwani. But since Gidwani was arrested it was

Moulana Mohammed Ali (then congress president) who suggested Panikkar’s name to

Gandhiji .

In Madras with A.N. Thampi

Shifting from a lucrative and stable teaching job to comparatively shaky and less

rewarding editor’s desk was looked upon as unwise by many at home. But it was

ventured by him as a means to interact more intimately with prevailing political needs

of the nation at large. His contact with London Times, Manchester Guardian or Foreign

affairs (in U.S) continued throughout his life to keep up international link. He utilized

“Swarajyam” as an instrument to kindle his nationalistic fervour. The controversy that

arose of his reporting on Wellington, the Governor of Madras in a dubious deal with a

famous diamond dealer turned out to be sensational and culminated in his resignation

from Swarajyam in 1924.

He decided to proceed to Bombay as indicated by C.F. Andrews to meet Gandhiji and got

the appointment the very day he reached Bombay. As customary to Gandhiji’s ways, he

called him for a walk with him to present the mission he had to undertake at Amritsar.

Since Gurudwara committee was declared illegal by the British Government and

working with it might lead to an arrest, the very first question Gandhiji posed before

him was whether he was prepared to undertake the mission. Gandhiji further said

during the period of his imprisonment, the congress was influenced by the akalis and

started supporting Nabha king Ripudaman Singh who was exiled by the British at

Dehradun. The Akalis had started Jaito Morcha to reinstate the Maharaja. Gandhiji

wanted Panikkar to report the situation of Punjab to him personally.

At Amritsar, the President of Gurudwara committee, Mangal Singh was at the railway

station to receive him. Sardar Panikkar’s first attempt after studying the situation in

Amritsar was to separate the problem into two issues - one being the Gurudwara issue

and the other being Nabha issue. Akalis were prepared to start discussions with Pt.

Madan Mohan Malavyaji and Bhai Jodh Singh but they were adamant in the restitution

of deposed Maharaja of Nabha. The demands of Sikhs though genuine were not in the

nonviolent path by organizing Jaito march which was reported to Gandhiji first.

Panikkar tried to convince Mangal Singh that congress will support them to bring

Gurudwara under their control and informed that the British Government may also

support on the basis of talks between Motilal Nehru and Punjab governor Sir Malkham

Hailey. The crux of the problem was revealed only then that the Nabha maharaja had

bribed many Sikh leaders to regain kingdom and the British army had many sikh

soldiers who could be utilized through an agitation to regain his throne. When he

informed the whole background of the issue to Gandhiji, he directed him to go to

Dehradun and meet King Ripudaman Singh. After talking to him Panikkar was

convinced that he was not a person to be supported by congress. He could gather more

about the dual character of the king from his own Secretary Chathopadyaya who was

the brother of Sarojini Naidu. Panikkar had been contacting Jawaharlal Nehru on this

issue, until then through correspondence only. On his return to see Gandhiji, he decided

to go to Allahabad ‘Ananda Bhavan’ to meet Jawaharlalji for the first time and stayed

with him for two days. Jawaharlal Nehru promised to support his argument on Nabha

issue in the report and talk with Gandhiji. This time Panikkar stayed with Gandhiji at

Sabarmathi ashram. In addition to the report of Nabha, he had an intimate discussion

with him on Vaikom satyagraha also. Vaikom satyagraha was started when he was in

Amritsar and Gandhiji assured him not to worry about it. Panikkar also was part of the

initial discussion at Madras with T.K. Madhavan, George Joseph, K.P. Kesava Menon and

Kuroor Neelakantan Namoothiripad while originally planning the satyagraha, and he

had a feeling of repentance that he could not participate in the agitation since Gandhiji

deputed him to go to Punjab.

The sikh agitation was almost over when Mangal Singh mentioned to Panikkar about

starting a newspaper from Amritsar and requested him to take the editorship. He placed

two pre-conditions before accepting the same; first being that the paper should be

published from Delhi instead of Amritsar and the second that the content would be

purely political and not to serve as mouth piece for the Akali or Nabha issues alone,

which were readily agreed upon. Hindustan Times was inaugurated by Gandhiji with

blessing messages from Motilal Nehru, Moulana Mohammed Ali and Jawaharlal Nehru.

Amongst the letters published from leaders in the issue of 23rd September, 1924

Tuesday Mahatmaji’s letter goes like this.

My Dear Panikkar,

I wish your enterprise every success. You know my views about news papers in general.

I fear we have today too many of these. But I suppose there is always room for a paper

with a mission. The cause of the Sikhs is greater than any news paper can tackle. But let

me hope that under your editorship, it will become a powerful and fruitful interpreter of

the aspirations and doings of Sikh nationalism.

Yours sincerely,

M.K. Gandhi

Mohammed Ali wrote to him “Mahatmaji says God has been dethroned in our national

life. Let us help to reinstate Him. I hope the Hindustan Times will contribute its share in

this noble endeavour.”

He was able to design Hindustan Times as a reputed newspaper in line with the

nationalistic needs tackling the sikh interests in the mainstream as visualized by

Gandhiji for as long as he was working there with the assistance of Raghavan and Dr.

Ambadi Krishna Menon (who was known to him from his Oxford days).

It was at this time that Gandhiji had started his fast in Delhi which continued for 21 days

when almost all prominent leaders of India were present there. After a week of fast

Gandhiji met Panikkar and instructed him to go to Calcutta where Swaraj faction of

Congress under Deenabhandu C.R. Das was planning annual meeting where a motion

supporting Nabha king was also to be presented. Gandhiji wanted him to place the true

picture of Nabha case with Motilalji and Desabhandu. Ananda Bhavan in those days had

two focal points - one of the Congress under the son and the other of Swaraj faction

under the father. Panikkar found Asaf Ali being present there and though he had

absolutely no love lost with him, Asaf Ali was uncomfortable about Panikkar being

present there. It was Jawaharlalji who told Panikkar that Asaf Ali was carrying a motion

for Nabha king. Motilal Nehru advised Panikkar to inform Gandhiji’s message to

Deenabhandu which was not known to Asaf Ali. Asaf Ali was travelling in the same

compartment with Panditji, and Nabha supporters were almost sure of their success. In

the meeting Asaf Ali and Panikkar were sharing adjacent seats and Asaf Ali told him

after the meeting “friend, you have succeeded.You could have told me about this in

Allahabad itself” to which Panikkar just replied “there is no question of success and

failure in this. I was merely carrying Gandhiji’s message”.

He was waiting to leave Calcutta by train at Howrah station, when Deenabhandhu

Andrews came with a message of Maharshi Rabindranath Tagore to meet him at his

ancestral home. Tagore told him to convey his inability to be present in Delhi during fast

since he was leaving for South America. Before taking leave, when Panikkar requested

him for a message for Hindustan Times, Tagore thought for a while and said “I have only

one message right now to tell India. Don’t get fascinated by human beings and forget the

truth”. Panikkar was pondering on this remark all through the journey wondering how

to interpret this statement of Tagore. Similar questions are raised in contemporary

India when the powerful weapon of Gandhiji’s ‘fasting’ is used in Satyagraha by social

activists; and over and over again it is proved that the nonviolent method remains a

powerful tool to bring the civilian voice to be heard in Parliament to bring about social

changes.

The Sikhs and the British Government were coming on a compromise that the Sikhs

were losing interest in the paper. Hindustan Times got entangled in another

controversy connected with Travancore, ruled by regency H.H. Sethulekshmi Bai Rani.

The resident then C.H.C. Cotton was unlawfully interfering in the administrative matters

of Travancore. This was covered in paper under the caption ‘Cotton menace in

Travancore’ and the repercussion of ‘Cotton hand’ was felt in Kavalam too when Eravi

Ramakrishna Panikkar, his uncle insisted on giving up his job and resign from

Hindustan Times when he was visiting Kavalam. The paper by then was sold to Madan

Mohan Malavya and Lala Lajapat Rai, and he knew he could not go well with Lala.

Gandhiji and Jinna advised him to wait for a proper time to resign and the inevitable did

happen. When Malavyaji interfered with the editorial liberty by changing the editorial

content of Panikkar through his Associate editor, it turned out to be an issue on

journalistic ethics and sufficient reason to offer his resignation from Hindustan Times.

CHAPTER-5

THE ROLE WITH PRINCELY STATES IN PRE-INDEPENDENT INDIA

Sardar Panikkar’s career was entwined to the political, cultural, administrative and

diplomatic scenario of the country until he passed away on 10 July, 1963 (while

presiding over a meeting at Mysore University). Panikkar was a rolling stone that did

not get stuck anywhere in his inexhaustible journey, turning whatever he touched to

gold. I quote Dr.Ayyappa Paniker in his book ‘Kerala Writers in English’ published for

Macmillan India Ltd;- “a dedicated researcher, a distinguished historian, an able

administrator, a far-sighted diplomat, an educationist with a vision, a powerful writer in

both English and Malayalam: all these divergent roles seemed to suit Major Sardar

K.M.Panikkar who had been Professor, Editor, Minister, Ambassador, and Vice-

Chancellor by turns.”

The undeterred facet of his life was that he kept on writing and he shaped and carved

history from the perception of being an Indian. In colonial India, it was the proud

ambition of any Indian to learn and write in English, and the mastery over the language

at that point of time helped indeed to raise leaders to take up the nationalistic

movement. In spite being a prolific writer in English, Sardar Panikkar tried to narrate

history in the true perspective of an Indian in colonial India cherishing its own culture.

He believed that the Indian-ness comes from the heart and not the way you dress. Once

when Panditji was very skeptical about the way Panikkar dressed often in European

style and mentioned this to Vijaylakshmi Pandit, Panikkar did not hesitate the next day

to bluntly ask Panditji for his opinion on the new outfit he was wearing stitched by

Lilaram. It is no wonder the great wandering Malayalm Poet P. Kunhiraman Nair once

said that Sardar Panikkar was like KSRTC bus refusing sides for other vehicles to

overtake. But Panikkar always presented Malayalam literary luminaries to Delhi power

administrators with great reverence. When Surveypalli Radhakrishnan remarked

openly on the stage about Sardar Panikkar occupying the seat wearing a hat, immediate

came the reply “Sir, you are wearing a head dress; so am I”. From his autobiography in

Malayalam, two examples can be quoted to substantiate why he had taken the hard

decision of serving as minister and prime minister in princely states of Jammu &

Kashmir, Patiala, and Bikaner for a long period of 20 years. One remark goes like this:- “

I was never proud of being called a Travancorean or any time in life developed devotion

or considered the Maharaja of Travancore as supreme. I was proud of being a Keralite

and patriotic in calling myself an Indian.”

The second remark in the context of his tenure as minister of princely states goes to

show that he had no intention to make money from a career nor did he opt to work with

princely states out of any devotion to Kings. His statement, “The Maharajas in general

had an aptitude of cutting the branch on which they sit” is ample proof of his role to

make many mighty states flexible under the magic wand of ‘office of

Narendramandalam’ to concede them finally to the federal system of the constituent

assembly. His opinion on the princely states in India “As long as colonial British

Government remains in India, princely states had a role to play and once independence

is attained they would and should naturally become non-existent.”

Panikkar and Mrs. Panikkar with Rajkumari Amrit Kaur, Padmaja Naidu et.al

Another Photo

With Aga Khans

At the onset of 20th Century, Gandhiji lived in the heart of every patriotic Indian. In

1917, at the Godhra conference when Mahatma was sharing the concept of “charka” as a

symbol with Ganga Bahen Majumdar, he had a dual vision on the emerging India. His

concept of “charka” as a symbol in the tri-colour flag could be correlated to his later

pronouncement to abandon foreign clothes. At that point of time, there was not a single

Indian owned textile entrepreneur either in Gujarat or anywhere in India. The symbol

behind “charka” in the present day context could be replaced very well with “chips”. It

just tells upon the inculcation of self-reliance in the aspirations of the people of India

based on available resources and add to attain parity of cyber valley with the silicon

valley in the present day situation. If Gandhism is to be properly interpreted in

relevance to the present situation, the path of IT revolution should be renovated

through the corridor of self-sufficiency. This concept, in the present day India has been

sold out as substantiated in the extravagance of lifestyle going after dollar by those who

are expected to safeguard the four pillars of democracy. On the other hand, the second

critical vision of Gandhiji was independence to the country for self-rule. The right to

take salt from our sea water for which breaking law through non-violent confrontation

against a colonial rule was out of self-respect and righteousness that a nation should

have. He could bring Indians for the first time under the umbrella of one nation and one

people. This vision of non-violent satyagraha of Gandhiji has been misrepresented with

blood bath agitations as sought in the federal psyche of pluralistic Indian social fabric. In

both the concepts, we have betrayed Gandhiji, while accepting him as ‘father of nation’.

It is the Gandhism that should be interpreted by historians, politicians and social

activists to be in symbiosis with the changing needs of the country and is a matter of

relief that at least some activists are re-thinking on this line.

The book “Federal India” was written and published in 1930 in the context of shaping

history with princely state in India and influenced simultaneously Dr. Baba Saheb

Ambedkar in structuring Indian constitution. Connected with the administrative

reforms in British India, ‘Simon Commission’ was constituted by Parliament. Lord Irwin,

the Viceroy was aware about the non-cooperation of Indians and thought of an

alternative forum including members of British Parliament and members of British

India and Princely states to arrange a round table conference in London. The Chancellor

of Narendramandalam - Patiala Maharaja had agreed to participate in it. The Maharajas

of princely states were at a loss what policy to be adopted in such a meeting. In order to

advise the Maharajas, an expert committee was constituted with Col. Huksar as Director

and Panikkar as Secretary. Panikkar made a note that reformation based on a federal

system could be favourable for princely states. Before meeting the Viceroy, there was a

meeting at Simla in which the Chancellor Maharaja of Patiala, with Maharajas of

Bikaner, Kashmir, Bhopal, Alwar, Dhopur and ministers like Sir Akbar Hydri, Sir

Manubhai Mehta, Sir Mirsa were present. They agreed to most of the decisions put

forward by Col. Huksar and Panikkar, but had expressed disagreement to the Federal

structure. In 1919, Panikkar had already written an article in ‘Modern review’ based on

this line and subsequently published this in 1927 - ‘An introduction to the study of the

relations of Indian states with Government of India’. He tried to establish this argument

with maharajas but they rejected it outright, which caused him a bit of embarrassment.

He had about a month and half before going to London when he decided to finish the

book ‘Federal India’. The manuscript was shared with Col. Huksar who brought little

changes here and there and Panikkar wanted to publish it with Huksar’s name also

included to make it convincing to the other splinter group. The book was published on

the day of the meeting itself in London and created panic amongst Maharajas who came

to oppose the self rule of India. One of the Maharajas who kept the hostility to Panikkar

was Jam Ranjitsingh of Nowanagar who had been carrying it on for many years. It is a

fact that the concept of federal structure to the Indian constitution was by and large

attributed in his book. The visit to London as Secretary of princely states helped him to

come to know many celebrities like Sir Thejbahadur Supru, Srinivas Sastri,

Muhammedali Jinna, Sir Muhammed Safarulla as well as Sir Samuel Horr, Lord Sangki,

Issac Foot, and others.

His academic interest always merged with his work and the fact is revealed in an article

published in 60th year commemoration ‘shashtipoorthi smarakam’ of Panikkar by

Kanwar Jaswant Singh who was a minister with him in the cabinet of Bikaner State in

1939.

Bikaner Secretariat

Panikkar with wife at Bikaner

Rajputana at that point of time was a region not attracted by any Indian historical

researchers. It was Panikkar who realized for the first time that many historical truths

are buried in the sandy arid region. In the Vedic period, the sacred Saraswathy had been

flowing through this region to join bay of Kutch which is invisible. One can find the

water springs in certain regions even today. As soon as Sardar Panikkar joined Bikaner

service, this was one of the priority areas for him. He invited the well known

archaeologist Sir Aurel Stein (1862-1943), and his research had brought to light that the

region was a seat of fabulous civilization that disappeared in course of time. This led to

many research papers to establish the place to be associated with Saraswathy river of

Sindh valley of Mohenjo-daro culture. Kalidasa uses “anthar salila saraswathi,” which

proves that the river disappeared before Kalidasa. Sir Aurel Stein retired before he

completed the project. Sardar Panikkar knew that the Rajputana history had been

forgotten between the Hindu and Indo-Mugal culture. Before Panikkar came to Bikaner,

research based on Dr. Stella Kramrish on middle age Rajputana arts and the

contributions done on Rajputana art monuments/imprints by A.K. Coomaraswamy

were the only available research works of the region. Dr. Herman Gaites who was a

curator of Vadodara museum was persuaded by Panikkar to do further research and

also arranged to publish his findings through Britain’s Royal India society. Bikaner art

and culture were not as popular as Jaipur and Jodhpur but the fact that they were equal

or more beautiful are not revealed properly even today. The terracotta of Khaggar

valley, Saraswathy sculptors of Pallu are examples. It was Amalananda Ghosh an officer

in ASI (Archeological Survey of India) who in 1950 undertook the survey in Bikaner.

Many of the archaeological researchers had forgotten the role of Panikkar the real

motivator behind the project started in 1939. Many materials and the land itself

covering Mohenjo-daro were lost during partition to Pakistan. This in the present India,

could turn out to be a good friendly gesture to start a dialogue with Pakistan

Government and academicians to enter into joint venture like Cricket diplomacy to

establish cultural diplomacy with that country. Before taking his diplomatic mission to

China, Panikkar wrote a letter to Nehru in March 1948 mentioning the need for an

urgent survey in the arid Bikaner and Jaisalmer areas. Nehru took a great fascination to

this initially sanctioning an amount of Rs.10,000. Panikkar’s proposal was referred to

the Ministry of Education by the Private Secretary to Prime Minister -H.V.R. Iyengar

with a note that “the PM entirely agrees with the suggestion contained in the note and

hopes that the ASI will undertake the explorations suggested in Jaisalmer and Bikaner.”

May be it was the hangover left by Britishers on divide and rule with federal structures

that the Finance Ministry considered it as an avoidable expenditure. Nehru had

mentioned about this in a private letter to Panikkar that Sardar Patel and Abulkalam

Azad gave dissenting opinion of diverting central money for state subject. The pursuit of

ASI in this area still continues.

The constituent assembly started its first session at 11 AM on 9th December 1946. The

assembly convened soon after the partition of India. It consisted of 299 members out of

which 229 were elected members and the rest were nominated by rulers of princely

states. C.P. Ramaswamy Iyer who was dewan of Travancore colluded with more

powerful Hyderabad and for a short while with Mysore and with the Bhopal Nawab to

proclaim independence. He was repeatedly making derogatory remarks on national

leaders declaring his idea of free Travancore, through which he was trying to indirectly

instigate more powerful States like Bhopal to join for self rule. I remember when

introduced by a friend of mine at the lounge of Madras airport to C.P. Ramaswamy Iyer

along with C. Rajagopalachari while I was on my way to attend the funeral of my uncle

at Mysore, he magnanimously told me how much he was concerned about Sardar

Panikkar inspite of the political differences and to convey his deep condolences to my

aunt Mrs. Panikkar.

But the real threat of 1946 was in the states lying between Delhi and Pakistan, and

Bhopal Nawab was aiming to collude with these states like Dungarpur, Pratapgarh,

Narasinghgarh, etc to get independent status. Panikkar was a member in most of the

committees of the constituent assembly like Committee of Fundamental Rights,

Committee of Minorities,Committee on the Principles of the Constitution and Committee

on the National Flag. Lord Mountbatten was informed of Panikkar’s role by Bhopal

Nawab and in his meeting before the session in the assembly, Panikkar could clarify his

position to Mountbatten. Krishnamachari and Panikkar were both working in the

assembly where 16 representatives of the powerful princely states were there. Babu

Rajendra Prasad was giving proper places for members and Panikkar was seated behind

Pt. Nehru near Vijaylaxmi Pandit. Panikkar (Bikaner) was invited as the second speaker

soon after B.L. Mitter of Baroda and the small speech of Panikkar is quoted below.

(Quote)

“Mr. President, Sir, following what Sir Brojendra Mitter has so very eloquently said, I

also, on behalf of the representative of States who have joined and taken seats today,

wish to express our thanks to you, Sir for the welcome you have extended to us. This

was indeed the day to which we have been looking forward. It is a dream which has

come true, for at no time in India’s history has a representative gathering of people who

can speak on behalf of the whole of India met and taken counsel. There have been

occasions in the past when sections of India have met. We in the States have also been

meeting frequently; but never in the history of India, so far as I can remember, has there

been an occasion when representatives from all parts of India have met together in

order to decide their future. Therefore, I consider that the taking of seat of certain

representatives of Indian States today has a symbolic value which far outweighs the

actual number of representatives who have joined, or the insignificance of members

who have themselves joined. This is indeed a symbol of the unity to come and from the

work that begins today, in co-operation between the representatives of the States and

those of the Indian Provinces, we can really hope to look forward to the emergence of a

Union of India.

Before I proceed to any other matter, I must say a few words of thanks to the work of

the Negotiating Committee which made it possible for us to come and sit here. No doubt

a report of that Committee’s work will be made to you in a few minutes and it is not for

me to say anything about it, but this much I think I might say that, but for the wisdom,

courage and vision with which your representatives approached the question of Indian

States, it would not have been possible for those of us who desired from the beginning

to actively associate themselves with this work to take our place here. Therefore, on

behalf of those of us who are here, I must thank the Negotiating Committee for having

made this possible. It is true that we represent only a certain number of States. All of us

who represent 93 million in Indian States have not come here today. But one thing I

should like to say, that we are by no means an insignificant minority. We, who have

come here, represent no less than 20 million people out of 93 million people of Indian

States and those who have formally and publicly announced their intention of joining

the Constituent Assembly, form more than another 10-15 million people, so that

actually when we come to think of it, a very substantial portion of the people of Indian

States are represented in the Constituent Assembly today.

I should like to say one thing here and now, that we are not here by any means as a

result of coercion or of any pressure that has been placed upon us. There has been no

occasion for any pressure or any force to be used in regard to the States. It is a voluntary

association that has been made clear from the very beginning. Any person, however

highly placed who declares that our presence here is due to coercion or undue

influence, I think, speak without knowledge of facts. To such precious gentlemen, as

would advise us to pause on account of alleged coercion, I have to say clearly and

unequivocally that their insinuation is an insult to our intelligence. Are we less patriotic

in matters connected with India? Are we less concerned with the future of India that we

have to be coerced to take part in a cause in which it is our right and duty to take part?

Therefore, I want to say firmly here and now, that there has been no coercion and it will

not be in the wisdom of things or in the interest of things to talk about coercion of one

part by the other.

One other point I desire to say, it is not by way of controversy or anything of the kind.

We are not here as a matter of favour. We have a right to be here for the purpose of co-

operating in the great task of organizing India’s freedom. We consider that we have as

much right in that matter as anyone else. We are indeed asked by some people to wait

and see. This is indeed a strange doctrine, because we can only wait and see what

happened to others. Are we to wait and see as indifferent observers what happened

ourselves? That being so, we consider that organizing India’s freedom as much our duty

as it is of others. Looked at from that point of view, there can be no question of our

waiting and seeing. We want no favour nor do want to confer obligation. All that we

want is that our problem should be viewed sympathetically by this august body in a

sense of friendliness as affecting a large part of India. We, on our part, promise in all

humility, to work for the betterment of India and for the Union which we all desire to

see established. Sir, I thank you.”

(Unquote)

The British Government had decided to transfer power on the 15th of August. Recalling

the historic moments, H.V.R. Iyengar wrote in Hindu how the muddle regarding fixing

the date and time was solved by Panikkar easily. 14th was already fixed for Pakistan’s

independence, and 15th August was considered inauspicious by astrologers. This led to

a problem, and it was Sardar Panikkar who suggested a way out. The members of

Constituent Assembly would meet on the 14th about half an hour before stroke of

midnight and declare to the whole world at 12’O clock that India is independent; the

zero-zero hours being considered as auspicious abhijit moment astrologically.

Kusum Nayyar from U.P with the support of Sarojini Naidu and Vijayalaxmi Pandit had

started a publishing house called ‘National Information and Publications’. The

inauguration of this publishing house was at Bombay attended by Sarojini Naidu,

Vijaylaxmi Pandit, Jaiprakash Narayanan, Humayoon Kabir, etc. There was a general

consensus that books on Indian culture and tradition must be published. Humayoon

Kabir was entrusted to write a book on Indian tradition and Panikkar on survey of

Indian history. Kusum Nayyar had been persuading Panikkar to complete his survey on

Indian history work by August 1947. For four months in Bikaner or while travelling he

was relentlessly engaged in writing the 5,000 years old Indian history truly with an

Indian perspective. He handed this over to Kusum Nayyar and his work was published

on August 15th itself. This became one of the most painstaking and master piece work of

Panikkar.

CHAPTER-6

THE ROLE IN POST-INDEPENDENT INDIA

The rapport between Sardar Panikkar and Pandit Jawaharlal Nehru was that of mutual

understanding and respect, both being recognized as Historians. Somewhere in the line,

there were two distinct dogmatic sides - ‘left’ and ‘right’ being developed amongst the

ministerial colleagues with PM Jawaharlalji as the focal point. On the left, it was the

proximity and trust of PM to V.K. Krishna Menon who was the defense minister in the

50’s and to the right was the remoteness and lack of trust of PM with Sardar Patel, the

Home Minister then. Krishna Menon, another Malayalee had such high esteem for

Panikkar as a historian and diplomat and his authority in analyzing strategic problems

of Indian Ocean that he once remarked Panikkar can write a history book in half an hour

which he could not even in six years. Like V.K. Krishna Menon, Panikkar also was

branded a leftist; in reality Panikkar never was a communist though his daughter

Devaki Panikkar turned to be a communist while she was in China and later married

another prominent Communist leader M.N. Govindan Nair. Panikkar’s perception was

not dogmatic but flexible to the environment of positive changes that cropped up. A

person who wrote on federal system in India in the 1930’s could not but oppose the

decision of exercising article 356 of the constitution on a democratically elected

Communist Government of Kerala. This was also not a criterion to brand a person

communist. His last convocation address to Kerala University students, just few months

before he passed away, for instance was evident to exemplify his flexible attitude to

expand education to the emerging needs of Science & Technology than being focused on

English education. His infatuation to his mother tongue was equally innate, that he used

the medium with equal passion to express his creative talents. In writing an

autobiography of self expression, he chose his mother tongue, which is indicative of his

intimacy with Malayalam.

In March 1948, he bid farewell to Bikaner and the next day he was appointed as

Ambassador to China. On the 14th April, he reached Shanghai in eastern China and the

next day proceeded to Nanking (Nanjing) the capital of Chiang Kai-shek (Jiang Jieshi).

When he was exchanging the official papers with Kuomintang Government, they were

already in the midst of political uncertainty. Chiang Kai-shek and madam Kai-shek

received him with all the warmth in diplomacy. The first impression of this man as

Panikkar puts in his book “In Two Chinas” is that of a saintly Christian who believed in

Confucian philosophy. He believed that nothing could be done by Mao Zedong’s 5,000

guerrilla red army against the 500,000 strong army under his command. But Nanking

witnessed people looting the houses of Kuomintang leaders and Communists were

slowly invading the whole of Nanking. His daughter Devaki Panikkar during this time

was a student in the Nanking University. The period following this was really a hardship

for envoys of different countries to pull on. They even had to undergo lots of

restrictions of cutting their facilities or privileges until 1st of April 1949 when the

Chinese Peoples Republic Government came to existence with Mao Zedong as Chairman

and Chou-enlai as the Premier. This uncertain period was utilized by him by dividing his

day in to three parts. With the help of a Professor in Nanking University, he started

study on Chinese classical literature in the morning hours. The translation of a Chinese

poem into Malayalam ‘Inapakshikal’ or ‘twin love birds’ and a drama ‘Padinjare muri’ or

‘Western room’ were the outcome of this. Afternoons were utilized to write the book on

Indian revolution published in 1951 by The National Information and Publication Ltd

Bombay. His evenings and nights were utilized to translate Kalidasa’s

Kumarasambhavam into Malayalam published by Mangalodayam in 1954.

Chou-enlai through his foreign affairs head Huang invited all diplomats to establish

relation with the new republic. Panikkar was not prepared to take it personally from

Huang for obvious reasons that the Indian Government had not yet given formal

approval of the new Government and his third Secretary Dr. Kumar was deputed to go

and receive the same. Since the internal revolution was still continuing in the province

of Yunnan and Sichuan (in southwestern corner of China), there was no point for

diplomats to continue there in disarray. The five months in India on his return, he

served as member of the Public Service Commission and the Chairman R.N. Banerji

persuaded him to write on an overall view of Indian History. The work on this book was

completed in 1953 while in China and ‘Asia and Western Dominance’ another master

piece work of Panikkar was published by Allen & Unwin, London.

In May 1950, Panikkar was granted the first interview with Mao Zedong and came away

greatly surprised. In his own words, “Mao’s face was pleasant and benevolent and the

look in his eyes is kindly. There is no cruelty or hardness either in his eyes or in the

expression of his mouth. In fact, he gave me the impression of a philosophical mind, a

little dreamy but absolutely sure of itself. The Chinese leader had experienced many

hardships and endured tremendous sufferings yet his face showed no signs of

bitterness, cruelty or sorrow.”

Mao started his talk in presence of Chou-enlai and an interpreter with an opening

remark of a Chinese proverb “a man who lives an ideal life in China will have a birth in

India” and enquired what exactly was the status of Buddhist religion at that point of

time in India. R.R.Diwakar in a private talk to Dr.Ayyappa Paniker told the concept of

Panch Shil as the basis of India’s foreign policy was first put forth by Panikkar (Kerala

Writers in English by K.Ayyappa Paniker). However, the euphoria in India with ‘Hindi

Chini bhai bhai’ and the talk between the two Prime ministers based on Panch Shil was

a diplomatic consequence. The talk also covered the concern over Dalai Lama and his

hostility to Panchan Lama raised by the Indian Prime Minister about which no dissent

note from Chinese side had been recorded. However, the scenario changed by the end of

the decade. Sardar Patel had to write to Panditji ‘even the Ambassador who is eminently

suitable for putting across the friendly point view has failed to convert the Chinese’. It is

a fact that in one of the messages, the word ‘sovereignty’ was used by mistake which

was corrected shortly to ‘suzerainty’; but the crux of the problem lies elsewhere. One of

the relatives of Panditji, namely Lt.Gen. B.M. Kaul was in charge of commanding North

East in 1962 and he wrote when a confrontation was inevitable with China that “our

leaders believed that if we could expel a power like the British without use of arms and

non-violently, there was little point in wasting large even though essential expenditure

on our armed forces.” I was asked by my uncle Panikkar to read for him the news paper

in which this report of Gen. Kaul was published while I was on a study tour visiting him

in Srinagar at his Vice-Chancellor quarters and I remember he merely made a comment

about the irony of diplomacy versus defense. The problem regarding Tibet still remains

unsolved and Sardar Panikkar never uttered a word on the controversies that arose

during his lifetime upholding the diplomatic ethics.

In between his diplomatic tenure in Egypt and France, there was an important mission

for him to perform in India when appointed as one of the three members of the State

Reorganization Committee on 22nd September 1952. Pandit Hridaynath Kunzru and

Justice Syed Fazal Ali were the other members. Sardar Panikkar believed firmly that a

large State like Uttar Pradesh, if formed, was likely to lead to ‘disruptive tendencies’. He

also knew such a huge state was administratively unmanageable. Panikkar’s idea was

for a new state with Agra as centre including some districts of Madhya Pradesh and

Uttar Pradesh. He suggested some districts including Bhind, Morena, Gird and Sivapuri

from M.P and Jhansi, Agra, Rohilkhand, Meerut excluding Dehra Dun and Pilibhit from

U.P to set a balanced community. But for representative members of Parliament, UP

was a ‘Utility Pradesh’ for congress at that point of time and for obvious reasons other

two members were keen on not dividing UP. Panikkar had recorded his dissent note

saying the consequence of the dominance of Uttar Pradesh would be danger to the

country. The population of UP has grown up from 63 million to three folds that the

division became inevitable eventually.

After an attack of stroke while in France in April 1959, his health was declining and he

underwent Ayurvedic treatment in Kerala. He was subsequently nominated as member

of Rajya Sabha while concentrating on academics by serving as founder Vice Chancellor

of Jammu & Kashmir and later at Mysore until he passed away in Mysore on 10th of

December,1963 while presiding over a function introducing Amiya Chakravarty, the

great author and Bengali Poet.

CHAPTER- 7

HOLISTC SURVEILLANCE

If the persona of Sardar K.M. Panikkar was to be studied in the backdrop of his

multifaceted activities from 1918 to 1963, it is evident that he had done concrete home

work foreseeing the history of Asia and emerging India right from 1914-1918 during his

Oxford days. What was destined for him had been implanted and ingrained in him

before he set cruise from London in 1918. The rustic culture of Kavalam or Kuttanad

was in his DNA and imparted the intrinsic strength in him to face any sticky situation

fosterd with flexibility. The destiny of Indian politics would have been different had he

wound up his studies with the failure in third form or he was to meet his end in Atlantic

Ocean. Oxford gave him experience to learn and develop a vision on international events

and to understand Asia in particular. He was proud to be called a Keralite than

Travancorean and even prouder to be an Indian.

The broad agrarian temperament of Kuttanad imparted in him the virtues to

intermingle equally with anyone and generated certain qualities of making a cluster of

friends around him where ever he went and to keep it going. Kuttanadan has a

proverbial quality to put a canoe on top of the house if water engulfs the house. His life

was like a museum where so many precious and rare items were exhibited which

always created curiosity in the viewer to correlate distinct features in a chain reaction.

If Panikkar was just a writer, he would have published many more priceless books and

retired. His vocabulary in history with his mastery over English, Sanskrit and Malayalam

languages and his eagerness to understand Chinese and French languages and culture

had well been applied in action to various domains ranging from archaeology, politics,

diplomacy, administration, teaching and journalism to literature (poetry, drama and

fiction writings and comparative literature by translating master pieces of other

languages).

Sardar K.M. Panikkar in his “Survey of Indian History” goes in to 5,000 years of history

where the most impressive portrayal is that of South India’s growth of sea power into

“further India”, the same sea power 10 centuries later, giving way to colonial invasion

from the west.

(Quote)

“At the end of 5th century, the area of the Mekong Valley, Malaya and Indonesian islands

were dotted with Hindu principalities, some of which, like the kingdom of Funan, had

attained considerable importance and prosperity. This was the formative period. Hindu

culture and organization had been established on a firm basis and the local population –

at least the higher strata – assimilated with the Indian emigrants and colonists. The next

five centuries witness a great flowering of Indian culture in these areas which properly

belong to Indian history, because at least till the twelfth century, these people

considered themselves as integrally belonging to the Indian world.”

(Unquote).

There is a Funan story in the Cambodian legend which goes like this. An Indian

Brahmin named Kaundinya directed by heavenly spirit set sail eastward and after a lot

of toil reached Cambodian shore. He saw a young beautiful girl in a canoe - a naga

princess named Soma, who was the princess of Willow Leaf and daughter of a serpent

god and personal enemy of Kaundinya. When the queen says that she would seize the

ship and destroy him, the Brahmin shoots a magic arrow on her; the queen understands

her weakness and agreed to make peace with him. They got wedded and their child was

the first Funan king. Kambuja was Hindu culture until 7th century when Buddhism

intruded and both religions co-existed for a period. The popularity of Sanskrit epic of

Valmiki Ramayana in Cambodia, Thailand and Indonesia and later its version during

Buddhist period as Desaratha Jataka are ample proof of South India’s influence and

supremacy of sea. The condensed survey of more than 5000 years of Indian history is

yet to be expanded bit by bit by researchers to probe into a variety of unexplored

pastures.

The work of grandeur by Sardar Panikkar is ‘Asia and Western Dominance’ where while

he believes the Western dominance in Asia could sustain due to industrial

backwardness and accessibility of cheap labour at a point of time, the interaction of

Asians with west brought out certain valuable payback or roll back that could not be

written off. To attribute all the social and community degradation of Asian people to

colonial rule would entirely not be correct. There had been a number of social reformers

from within India than westerners to bring about a sweeping change in the Indian

regional social fabric. From the period of 1498 when Vasco-de-gama touched his feet on

Indian soil to 1947 when British Navy withdrew its naval fleet from the territory of our

ocean, he narrates holistically in his ‘Asia and Western Dominance’- the Indian

sensitivity in the backdrop of Asian history. He set apart few pages on how Russian

revolution affected the people of Asia. As for Asians the events of 20th century have

shaped three distinct destinies:

1. Withdrawal of European colonies from Asia 2. A new awakening of Asia 3. Emergence of polarized world power as American and Soviet blocks

The book also mentions a fantasy puzzle of questioning Asian minds whether to go left

or right. In between the two sides, the question in free India would be to urge Indians to

select value based Indian ethos of democracy where two sides were evidently discerned

- one side to reach self-sufficiency through dollar and the other looking for intellectual

catalysts only from Kremlin. His reading of Asia came true as far as China is concerned -

a country never had to sign a treaty with western countries and had agreement with

Russia only since 1689 became self-sufficient without going after dollar even while the

Soviet Union had to disintegrate.

It was sheer love for his mother tongue, Kerala and the nationalism on the top of all that

made Panikkar to write books on ‘Malabar and Portuguese’ (1929) and ‘Malabar and the

Dutch’(1931). His second stay in England in 1925 to appear for barrister examination

took him to Lisbon at Portugal where he utilized the National Library and other contacts

there. He further went to Dutch capital Hague and the University of Leiden to study on

Malabar and the Portuguese and Malabar and the Dutch to write these books. The

efforts of western historians to glorify the invaders on the pretext of trade were

completely challenged through these books. Sardar Panikkar wrote:-

“In 1543 Goa was made a Bishopric with authority extending over the entire Far East.

Special instructions were issued to the Portuguese Viceroy to root out the infidels.

Hindu temples in Goa were destroyed and their property distributed to religious orders

(like the Franciscans) in 1540”.

His observation further goes: “The Portuguese, we are told, came to India with a Cross

in the one hand and a sword in the other. Their own pretensions in the East were based

first on the Bull of Nicholas V, dated January 8th 1454, by which Affonso V was given, by

virtue of the pontifical and apostolic authority of Pope, exclusive rights to all the

countries that might be discovered by the Portuguese in Africa and India. The

conversion of the inhabitants of the lands so discovered was to be one of the objects of

Portuguese policy. In fact, Don Joao II, who was the real originator of the expedition, had

much of this evangelistic spirit in him. To the pious Kings of mediaeval Europe

conversion of the heathens seemed to be an imperative duty”.

Albuquerque, the Chief of Portugal naval force was building a strong naval chain from

Maladweep to Eden and established a port cum fort in the main land of Malabar.

Almaida et al stood for naval defense giving less importance to land military force. They

were really brutal, targeting natives to join their navy and creating instability for the

Zamorins and other rulers of Kerala not in any case lesser than that of Vasco-de-Gama.

The other side of Portuguese popularizing pepper, ginger, cardamom, etc in Europe and

introducing cashew as crop in Kerala had fascinated the rulers at certain point of times

to continue their association with Kerala coast for a century and half. It is said in 1503,

when one of the Portuguese ships seized was found to have strong ropes made of fibers

of coconut husk and this promoted coir manufacture in Kerala. They were the first to

expose us to fire arms to be used in warfare. ‘Malabar and Portuguese’ and ‘Malabar and

the Dutch’ were serious historical studies of Sardar Panikkar which further prompted

him to write the Malayalam fiction “Parangi Padayali”- soldier of Portuguese.

After many dreary wars that were fought later by Zamorin kings with British, when they

surrendered the kingdom to Britishers, Panikkar is sad and critical of Zamorins. But he

becomes so proud when Pazhassi Kerala Varma adopted guerrilla warfare at Wayanad

forests to defeat a British general like Wellesley (who defeated Napoleon later) in 1805.

Remember the first independence struggle is attributed to 1887 revolt by Indian

historians, the mutiny of Pazhassy must be considered as the first ever mutiny against

British force. Panikkar had attributed Pazhassi’s life as a liberator in his Malayalam

fiction “Kerala Simham”.

Even though, the best part of Panikkar’s life was lived outside Kerala, his connections

with literary publications and literary personalities in Kerala were intact. He was the

founder President of Kerala Sahitya Academi and presided the 24th Kerala Sahitya

Parishad meeting at Thiruvananthapuram in 1956. In 1922, after Aligarh assignment,

and before taking the job in ‘Swarajyam’ he had a stay of two weeks at Kavalam when

Mahakavi Vallathol Narayana Menon and Nalappat Narayana Menon were his guests.

Based on Vallathol’s wish to see the desi Kathakali (the southern style) with artists of

region like Kurichi Kunjan Panikkar Asan, Mathur Kunju Pillai Asan and Thakazhi

Ayyapan Pillai Asan, there was Kathakali arranged at Chalayil house. Vallathol was

flabbergasted and had no words to express at the beauty of angikabhinaya in southern

style to which he was not exposed until then. In the next day’s discussion with the

artists, the first idea for Kalamandalam was originated to teach Kathakali synchronizing

both the south and north styles and the poet started the institution in 1930. Panikkar’s

invisible hands for raising funds through various sources of princely States were there

with Vallathol and Mukunda Raja, finally leading to develop Kalamadalam to the present

University status. The Silver Jubilee celebrations of Kalamandalam at Cheruthuruthi was

inaugurated in December 1955 by Panditji in a meeting presided by Panikkar. He could

always make his presence felt in Kerala while he lived his life outside Kerala engaging

himself in the mainstream of Indian political affairs.

Kalamandalam Silver Jubilee at Cheruthuruthi with Panditji

In Kerala with Mannathu Padmanabhan, brother Dr. K.P. Panikkar and Pattam A. Thanu Pillai

With Delhi Malayali Association; Panampalli Govinda menon, Kuttimalu Amma et.al are seen

His association with Rabindranath Tagore and Sarojini Naidu started in 1922 when

working with Swarajyam. He acquaintance with Tagore was firm until Tagore’s demise.

In one of the letters by Tagore asking Panikkar for article for Viswabharathi he wrote

“you are one of the few people whose article I should like to have for the

Viswabharathi”. Sarojini Naidu had motherly affection for Panikkar and the common

bond they had through literature continued until her death. In her 60th birthday

celebration at Hyderabad, when Panikkar wrote a letter expressing his inability to

reach, she replied “I deeply appreciate your affection and your genuine friendship for

me through many years of change. Well, to believe that one of the unchanging things in

your very full brilliant life has been your real regard for your affectionate old friend

Sarojini Naidu”.

With Sarojini Naidu, Sayed Hussain (Indian ambassador to Egypt), Dr. Luo Jialun (Chinese Ambassador to

India), Padmaja Naidu and others

Dr. K.M. George had written an article in the “Shastiabdapoorthi smaranika” of Panikkar,

equating him to a ring master in a circus with a long coat and long stick who could by

wave of the stick make roaring lions perform as he dictates. The career with Narendra

Mandalam and serving as Minister or Prime Minister were to serve the States and not

the Maharajas to achieve an amicable solution for States to join the federal structure of

the independent union. The political analysts have not assessed properly the fabulous

role the three South Indians K.M. Panikkar, V.P. Menon and V.T. Krishnamachari played

in bringing princely states of India amicably to the national consensus in the constituent

assembly of India. However Panditji had accepted midnight 12’O clock for Indian

independence when the whole world sleeps, and Panikkar also was included in the

cabinet committee to decide the proceedings. The public came to know about Panikkar’s

role to fix the timing only when Dewan Chamanlal in his radio address announced about

it.

In order to study the various facets of Panikkar, it requires to have all his books both in

Malayalam and English, his letters, his archaeological endeavours, his published and

unpublished articles and all that is written on him to be compiled and digitalized in a

documentation centre - an exclusive museum so that they are used by researchers of

generations to come. There is a lot more to be written and talked on Panikkar –probably

much more than what has been written by him- to carry on his academic and

multifaceted brilliance in pursuit of continuing research module to counteract the

geopolitical, economic, cultural, diplomatic and intellectual mediocrity and insensitivity

the country and Asia at large confront today. The need to shape history as it had been

predicted based on ethno-geographical diverse factors of a federal democratic system

into a cultural harmony is inevitable component of continuing education in the polity of

an emerging nation.

Mrs. Panikkar (Gouri Amma) passed away in 1988. When she moved away from

Thiruvananthapuram to Delhi, she handed over a few photographs to me and my sister.

The only son K.M. Panikkar (Jr) - K. Madhu Panikkar who was a well known writer

passed away in Delhi. Panikkar’s eldest daughter Parvathy R. Nair and her husband Dr.

K.R. Nair also are no more. His second daughter Devaki Panikkar’s husband M.N.

Govindan Nair and third daughter Himavathy’s husband P. Bhaskara Menon (who was

indeed very enthusiastic in carrying on a trust in Sardar’s name) are no more with us.

The youngest daughter Radha and K.C. Mohan are in Chennai living a retired life. Some

of the Malayalam books have been handed over to me recently by Mrs. K. Madhu

Panikkar.

The Malayalam and English works are scattered amongst his relations and friends

which might go down three generations, and it is difficult to bring everything under one

umbrella. Many foreign and Indian students come even to the remote village of Kavalam

to know more about Panikkar and his works. The bound volumes of Hindustan Times

and Kavanakaumudi had been of immense help to many authors and researchers like

Konniyoor Narendranath, Dr. Ayyappa Paniker and Rita Paolina (from Milan

University). All his Malayalam and English books up to 1955 were purchased by BITS

Pilani Central Library on the instruction of late Ghanashyam Das Birla when Panikkar

visited Pilani, Rajasthan in 1955. To my surprise most of the Malayalam books in the

section were in a shabby condition when I visited my alumni (BITS Pilani) last time and

whatever that could be retrieved, I made a request to the Librarian to digitalize. There

are many youngsters in the family capable of bringing his correspondences, letters,

books published as well as unpublished and all documents written by and about Sardar

K.M. Panikkar into one trust. Various scholars and historians around the world have

written about him which also should be brought under one centre for study thus

facilitating researchers in history and political sciences of future generations to know

more about the regional, national and international contributions of this great futuristic

visionary in a holistic way.

At Mysore during the funeral procession- son K. Madhu Panikkar(left) and grandson Krishnan K.R.Nair

A conversationalist and speaker

Panikkar, Mrs. Panikkar and youngest daughter Radha with G.D. Birla

With Panditji during marriage reception of Panikkar’s daughter with K.C. Mohan (left), Mrs.Panikkar,

daugter Parvathy K.R. Nair (right), Dr. K.R. Nair, Panikkar (behind)

PHOTOS OF SARDAR PANIKKAR DEPICTING HIS POLITICAL, DIPLOMATIC, LITERARY

AND CULTURAL ASSOCIATIONS

At Kavalam for the marriage of Panikkar's niece Saraswathy - Polish ambassador, his wife, Mahakavi Vallathol, Dr. K.P Panikkar and Chalayil Ramakrishna Panikkar can be seen. The author can be seen in the

right photograph.

In Madras with British councillor

The list of books compiled by Sri Konniyoor Narendranath in his book “Sardar K.M.

Panikkar” in Malayalam and English are given in annexure 1 & 2.

ANNEXURE-1 (MALAYALAM)

1. Apakwabhalam (Poems), Kavalam (1915)

2. Noorjahan (Drama), B.V. Book depot (1920)

3. Kurukshetrathile Gandhari (Poems), B.V.Book depot(1922)

4. Upanyasamala(Articles), B.V.Book depot (1924)

5. Dorassini(Novel), Sreeramavilasam, Quilon (1924)

6. Premageethi(Poems), AchuBrothers, Thrissur (1925)

7. Punarkottuswaroopam(Novel), Kamalalaya, Thiruvananthapuram(1928)

8. Dhumakethuvinte Udayam(Novel), -do- (1929)

9. Veluthampidalava(Poems), Sreeramavilasam, Quilon(1929)

10. Parangkipadayali (Novel), B.V.Bookdepot(1932)

11. Ammayummakalum (Poems), B.V.Bookdepot (1932)

12. Balikamatham (Poems), Mangalodayam, Thrissur(1932)

13. Bhoopasandesam(Poems), B.V.Book depot (1932)

14. Kalyanamal(Novel), Mangalodayam, Thrissur (1934)

15. Kavithathathwaniroopanam(Articles) B.V.Book depot (1935)

16. Pankeeparinayam(Satire-Poems) B.V.Book depot (1937)

17. Chintatharangini(Poems), B.V.Book depot (1937)

18. Mandodari(Drama), Mangalodayam, Thrissur (1938)

19. Daweeduvijayam(Kathakali) (1940)

20. Hydernaickan (Chambu), B.V.Book Depot (1940)

21. Sandhyaragam (Poems) B.V. Book Depot (1940)

22. KeralaSimham(Novel), Mangalodayam, Thrissur (1941)

23. Chatukthimukthavali (muktaka-poems), B.V. Book Depot (1941)

24. Dhruvaswamini (Drama), Mangalodayam, Thrissur (1941)

25. Bhishmar (Drama), B.V.Book Depot (1942)

26. Aapalkkaramayayatra (Article), Mangalodayam, Thrissur (1943)

27. Rasikarasayanam(Translation Poems),Mangalodayam, Thrissur (1944)

28. Amritalahari(Poems), B.V. Book Depot (1945)

29. Nattukaryasthan (Poems-bhanam), Sukumaravilasam (1947)

30. Kavithakawthukam (Poems), P.K.Memorial, Thiruvananthapuram (1949)

31. Inappakshikal (Translation-Poems),Vallathol Publishing House,Thrissur (1951)

32. Natakathrayam(Drama), Mangalodayam,Thrissur (1951)

33. Cinimathaaram (Poems),Press Ramsass, Thiruvananthapuram (1953)

34. Kumarasambhavam (Translation-Poems), Mangalodayam, Thrissur (1954)

35. Chinayile oru yatra (Articles), Mangalodayam, Thrissur (1954)

36. Swathanthrya sowrabham (Poems), Mangalodayam, Thrissur (1954)

37. Padinjaremuri (Translation-Drama), Sriramavilasam, Quilon (1955)

38. Ambapali (Poems), Keralaputhra Publications,Alleppey (1956)

39. Electra (Translation-Drama), Sahityaparishad, Ernakulam (1957)

40. Oedipus (Translation-Drama), S.P.C.S, Kottayam (1957)

41. Athmakatha(Auotobiography), Mangalodayam, Thrissur (1957)

42. Jhansiraniute Athmakatha(Novel), Mangalodayam, Thrissur (1957)

43. Lear rajavu (Translation-Drama), S.P.C.S, Kottayam (1959)

44. Ugrasapadham (Novel), Mangalodayam, Thrissur (1961)

45. Keerthanamala (Poems), Sriramavilasam, Quilon (1963)

ANNEXURE -2 (ENGLISH)

1. Introduction to the Problems of Greater India;T.K. Swaminathan, Madras (1961)

2. Indian Nationalism: The Principles and its History (1920)

3. Essays in Educational Reconstruction, Ganesh & Co; Madras (1921)

4. Imperialism, G.Natesan & Co;Madras (1922)

5. Sri Harsha of Kanuj (History of Ist half of 7th century),Taraporevala, Bombay

(1922)

6. An introduction to the study of the Relations of Indian States with Government of

India, Martin Hopkinsons & Co ,London (1927)

7. Working of Dyarchy in India(Keralaputra), Taraporevala,Bombay (1928)

8. Evolution of British policy towards Indian States, P.K. Laghiri & Co, Calcutta

(1929)

9. Malabar and the Portuguese, Taraporevala,Bombay (1929)

10. Founding of the Kashmir State, Allen & Unwin, London (1930)

11. Federal India, Martin Hopkinsons & Co, London (1930)

12. Malabar and the Dutch (2 vols) Taraporevala, Bombay (1931)

13. New Empire (Letter to a conservative M.P on Future of England & India) (1934)

14. Inter Statal Law, University of Madras (1935)

15. Indian Princes in Council, Oxford University Press, London (1936)

16. His Highness the Maharaja of Bikaner, Oxford University Press, London (1937)

17. Origin and Evolution of Kingship in India, Taraporevala, Bombay (1938)

18. Hinduism and the Modern World, Kitabistan, Allahabad (1938)

19. Indian States (Oxford pamphlets, Oxford University Press) (1942)

20. The States and Constitutional Settlement Institute of Pacific

21. Relations International Secretariat, New York (1942)

22. Future of South East Asia, Allen & Unwin, London (1943)

23. India and Indian Ocean, Allen & Unwin, London (1945)

24. The Future of India and South East Asia, Allen & Unwin, London (1945)

25. The Basis of an Indo-British Treaty, Oxford University Press, London (1946)

26. A Survey of Indian History, The National Information & Public Ltd, Bombay

(1951)

27. Background of India, Publications Division, Delhi (1950)

28. Indian Revolution (Chanakya) - The national Information & Public Ltd, Bombay

(1951)

29. Chinese Short Stories(Editor), Ranjit Printers & Publishers, Delhi (1951)

30. Principles and Practice of Diplomacy, Ranjit Printers & Publishers, Delhi (1952)

31. Asia and Western Dominance, Allen & Unwin, London (1953)

32. Civil Service: History and Problems, Madras University, Madras (1955)

33. Hindu Society at Cross Roads, Asia Publishing House, Bombay (1955)

34. In Two Chinas, Allen & Unwin, London (1955)

35. Geographical Factors in Indian History, Bharathia Vidyabhavan, Bombay (1955)

36. The State and the Citizen, Asia Publishing House, Bombay (1956)

37. India and China, Asia Publishing House, Bombay (1957)

38. 1857-Harold Laski Institute of Political Science, Ahamedabad (1957)

39. The Afro-Asian State and their Problems, Allen & Unwin, London (1959)

40. Commonsense about India, Victor Gollance Ltd; London (1960)

41. Problems of Indian Defense, Asia Publishing House, Bombay (1960)

42. A History of Kerala, Annamalai University, Annamalainagar (1960)

43. Voice of Freedom (1961)

44. Determining Periods of Indian History, Bharathiya Vidyabhavan, Bombay (1962)

45. In Defense of Liberalism, Asia Publishing House, Bombay (1962)

46. Himalaya in Indian Life, Bharatiya Vidyabhan, Bombay (1963)

47. Studies in Indian History, Asia Publishing House, Bombay (1963)

48. Foundations of New India, Allen & Unwin, London (1963)

49. Caste and Democracy, Hogarth Press, London (1963)

50. India Past and Present, Pretence Hall International (1963)

51. India’s Contact with World in Pre-British Period, Nagpur University, Nagpur

(1963)

52. Essential Features of Indian Culture, Bharatiya Vidyabhavan, Bombay (1963)

53. The Buddha, Asia Publishing House, Bombay (1963)