பள்ளர்கள் என்றும் மள்ளர்கள் என்றும் தேவேந்திரர்கள் என்றும் தானே சுத்த தமிழினம் என்றும் மற்றவர்களை வந்தேரிகள் என கூறும் பள்ளர்களை பற்றி இக்கட்டுரையில் ஆதாரபூர்வமாக கான்போம்.

யார் தான் தமிழர்கள்?????????????????

நாம் தான் தமிழர்கள் நாம் தமிழினம் என்று கூறும் நாம் நம்முடைய மரபனு ரீதீயாக உள்ள மக்கள் இந்தியா முழுவதும் இருப்பார்கள் என்று பல மரபனு ஆய்வாளர்கள் கூறுகிறார்கள். எடுத்து காட்டாக வெள்ளாளரை எடுத்துக்கொள்வோம்.

வெள்ளாளர்-தமிழ்நாடு மேனன்-கேரளா(மன்றாடி வெள்ளாளர்) ரெட்டி-ஆந்திரா கவுடா-கர்நாடகா துளு பிலால்(அ) ஷெட்டி- துளு இவர்கள் அனை வரும் வெள்ளாளர் இனத்தை சார்ந்தவர்கள் தொழில்-விவசாயம்.

இதை போல் நாடார் என்பர்கள் குமரி நாட்டின் இறுதிக்குடி என்று கூறும் இவர்களும் தென்னாடு முழுவதும் வேர பெயர்களில் உள்ளனர். நாடார்-தமிழ்நாடு ஈழவர்,தியர்-கேரளா கூடு-ஆந்திரா இடிகா-கர்நாடகா வில்லவா- துளு துருவர்-சிங்களம் இவர்கள் அனை வரும் நாடார் இனத்தை சார்ந்தவர்கள் தொழில்-பனை தென்னை மர தொழில்.
இதை போல் பறையரை எடுத்து கொள்வோம்.

பறையர்-தமிழ்நாடு புலையர்-கேரளா சாம்பான்ஸ்-ஆந்திரா
இதை போல தான் பள்ளர் இனமும் இந்தியா முழுவதும் வேறு வேறு பெயர்களில் உள்ளனர். பள்ளர்-தமிழ்நாடு செருமார்(சேரிமார்)-கேரளா மலாஸ் (அ) மள்ளா-ஆந்திரா கோலியாஸ் -கர்நாடகா மஹரா-மஹரஷ்டிரா போன்று

ஆந்திர மலாஸ் (அ) மள்ளா என்ற இனத்தவரே பள்ளர்கள்:

அந்திர மலாஸ் என்பவர்கள் விவசாய கூலிகளாக இருப்பினும் காகித்திய மற்றும் விஜயநகர பேரரசுகளில் போர்வீரர்களாக பனியாற்றி உள்ளனர். இவரகள் ஆந்திர ஆதிதிராவிட மக்கள் தொகை ஆதாவது அந்திர தாழ்த்தபட்டவர்களில் 90% உள்ளனர். இவர்கள் தமிழக பள்ளர் பறையரை தன் இனத்தவர்கள் என கூறும் ஆதரங்களை கூறுகின்றன.இவர்கள் விஜயநகர பேரரசு தமிழகத்தில் குடியெற்றத்திர்காண ஆதாரங்கள் ஒரிரு இடங்களிலே கானப்படுகின்றன.

அவை இன்றும் ஆந்திராவில் பெரும்பான்மையாக உள்ள தாழ்த்த பட்டவர்கள் பள்ளர்களே.அதனால் தான் நாயக்க பேரரசு காலத்தில் பள்ளு என்ற இலக்கியம் உருவாக பள்ளர்கள் ஊக்குவிக்கபட்டனர்.இன்று உள்ள மலாஸ் இனத்தவர்கள் தான் நக்சல் எனற போராளி கும்பலில் அதிகமாக கானபடுகின்றனர் இவர்கள் ஆதிக்க சமுதாயரான ரெட்டி,நாயுடு முதிலியவர்களை எதிர்த்து ஆயுதம் ஏந்தினர். இவர்கள் பள்ளர்களை தம் இனம் என கூறும் விக்கி மூலத்தை கீழே கொடுத்துள்ளேன்.

புதுகோட்டை கல்வெட்டொன்று :

புதுக்கோட்டை மாவட்டம் திருமயம் வட்டத்திலுள்ள காரையூர் திருமாங்கனி ஈஸ்வரர் கோவிலில் உள்ள கல்வெட்டொன்று ஊரைப் பாதுகாக்கும் பணியில் பறையர் ஒருவர் நியமிக்கப்பட்டதை குறிப்பிடுகிறது. ஆதனமழகியான் என்பவருக்கு ‘காரையூர்ப் பறையன்’ என்று பட்டம் கட்டி பாதுகாவல் உரிமையை ஊரார் வழங்கியுள்ளனர். இதற்காக அவரிடமிருந்து நூற்றுப் பத்துப் பணம் பெற்றுள்ளனர்.

இக்காவல் பணிக்காக இடையர்கள் நெய்யும், வலையர் முயலும், பள்ளர் பறையர் கோழியும் அவருக்கு வழங்கவேண்டுமென்று ஊரவர்கள் முடிவு செய்துள்ளனர். (IPS 843)குதிரைகளுக்கு புல்லிடும் பணியை பறையர்களில் ஒரு பிரிவினர் மேற்கொண்டிருந்தனர். ‘குதிரைக்கிப் புல்லிடும் பறையர்’ என்று சோழர் காலக் கல்வெட்டுக்கள் குறிப்பிடுகின்றன. இவர்கள் இழிவாகக் கருதப்பட்டதை கல்வெட்டு காப்புரைகள் சில வெளிப்படுத்துகின்றன.

உழுதொழிலை மேற்கொண்டு வாழ்ந்த பறையர்கள் ‘உழப்பறையர்’ என்று அழைக்கப்பட்டனர். இதனால் பறையர்கள் வெவ்வேறான தொழில்களில் ஈடுபட்டிருந்தமையும் உழுதொழிலில் ஈடுபட்டவர்கள் மட்டுமே உழப்பறையர் என்று அழைக்கப்பட்டனர் என்பதும் புலனாகிறது.

அரசன், பறையன் அல்லது பொய்யாத் தமிழ்நம்பி என்ற பறையர் பூசகராகப் பணிபுரிந்துள்ளார். (தெ.இ.க.26, க.எ.253) பாண்டிய மன்னனின் மெய்க்காப்பாளராகப் பறையர் ஒருவர் பணியாற்றியமையை ‘அரையன் அணுக்க கூவன் பறையனேன்’ என்ற கல்வெட்டு வரி உணர்த்துகிறது.

(தெ.இ.க. 14; க.எ. 56)சோழ சேர்வைக்காரன், அவன் மனைவி கொண்பொடிக்காரி ஆகியோருக்கு புல்லாங்குடியிலுள்ள பெரியகூத்தன், சின்னக்கூத்தன், ராக்கக் குடும்பன் ஆகிய மூவரும் தங்கள் ஊரிலுள்ள அம்பலத்தை விற்றுவிடும்படி ரகுநாத சேதுபதி ஆணையிட்டார். இதன்படி ஐம்பது பணத்திற்கு மூவரும் அம்பலத்தை விற்றனர்.

மேலும் அங்கு புதிதாய் கண்மாய் வெட்ட நூறு பணம் வழங்கப்பட்டது. அங்கு புதிதாகக் குடியேறும் கைக்கோளக்குடி மூன்றுக்கு ஐந்து பணம் வீதம் பதினைந்து பணமும், புதிதாய் குடியேறிய பள்ளர்குடி ஒன்றுக்கு மூன்று பணமும் ஆக நூற்றியெண்பது பணம் மூவரிடமும் வழங்கப்பட்டது. 17ம் நூற்றாண்டு செப்பேடு (21-5-1696) பின்வரும் மூன்று செய்திகளை நமக்கு உணர்த்துகிறது.

1. புதிய ஊர்களை வேளாண்மை செய்ய ஏற்கனவே இருந்த தங்கள் உடைமையான அம்பலத்தை விற்கும்படி குடும்பர்கள் மூவருக்கும் சேதுபதி மன்னன் கட்டளையிட்டுள்ளான்.

2. புதிய ஊரில் வேளாண்மை செய்ய உழவர்களான பள்ளர்களும் கைவினைத் தொழில் செய்ய கம்மாளர்களும் குடியேற்றப்பட்டுள்ளனர்.

3. கம்மாளர்களுக்கு வழங்கியதை விட குறைவான பணமே பள்ளர்களுக்கு வழங்கப்பட்டது.மேலும் இவர்கள் நிலத்துடன் கொடையாக வழங்கப்பட்டுள்ளனர். அல்லது விற்பனை செய்யப்பட்டுள்ளனர் என்பதனை சேதுபதி செப்பேடுகளில் இடம் பெறும் பின்வரும் வரிகள் உணர்த்துகின்றன.

பள்ளுப்பறை சகலமும் சர்வ மானியமாக (இராசு.1994;208)பள்ளுப்பறை இறை, வரி ,ஊழியம்….ஆண்டனுபவித்துக் கொள்ளவும் (மேலது, 242)பள்ளுப்பறை…சந்திராக்கமாக அனுபவிச்சிக் கொள்வாராகவும் (மேலது, 451)பள்ளுப்பறை சகலமும் ஆண்டு கொள்வது

மலாஸ் என்ற பள்ளர்கள் இனத்தையும் அவர்கள் விக்கிபிடியா மூலத்தையும் பார்ப்போம்:

Mala or Malla (different from the family/last name Malla from Andhra) is a social group or caste mostly from the south Indian state of Andhra Pradesh. Mala is derived from the Sanskrit malla, which means wrestler. They are one of the dominant Dalit castes in Andhra Pradesh, the other being Madigas.According to Government of India census data from 2001,Malas constitute a total of 41.6 percent (5,139,305) of the scheduled caste population of the state. They are largely concentrated in the Coastal Andhra region. During the Adi-Andhra movement of the 1930s, several Mala caste people, including few Madigas, especially from coastal Andhra called themselves as ‘Adi-Andhra’ and were recorded in the census with the ‘Adi-Andhra’ caste name akin to Adi Dravida of Tamil Nadu. (Adi-Andhra is synonym word instead of using MALA or Madiga, in Adi-Andhra Malas are 90% and 10% belonged to Madiga caste). In the ancient times, Malas were mostly village watchmen or hardworking laborers. They were skilled workers too and were also recruited by the British Army because of their martial skills. Presently they don’t have a specific caste profession and can be seen in many professions. The Mahars in neighbouring Maharashtra are akin to the Malas and the two dominant dalit castes in Tamil Nadu, Paraiyar and

Pallar, tend to claim the inter-relation with the Malas,

Mahars and Pulayas.

   History

Mala military exploits form an important part of Kakatiya history, culture and tradition. Mala’s played a vital role in expansion of Kakatiyan kingdom. In Kakatiya military Malas are used to be called as Mohari (Telugu: mohari), the street which they lived is known as “Mohariwada”. The warrior Yugandarudu who was the army chief of Prataparudra is a Mala. The anthropological evidence shows that the Mahars or Malas seemed to have hailed primarily from the drier upland areas like the Deccan plateau. According to researchers like Ambedkar, the Mahars and similar communities like Malas were actually warriors of some defeated kingdom, they were pushed down in social status,they were disarmed but retained as village servants. Mala caste has got prominence during the period of Palanati Bramha Naidu (Prime Minister to Nalagam King of Macherla) (1170 to 1180 AD). The Mala Warrior Mala Kannamadasu was the first Senapathi in the history along with Kammas, Velamas and Reddies in those days. He was given high regard by Palanati Bramha Naidu, since then Macherla Chennakesava swamy became Kuladaivam to Malas in the Palnadu area.

 Sanskrit roots

Like all castes in India, today they generally believe in prestigious origins (see Sanskritisation). One such theory speculates that Mala or Malla (not the same as the family name Malla) is derived from Sanskrit word Malla for wrestler which can be loosely translated as soldier or even associated with an ancient ruling dynasty in North India and Nepal( See Malla-yuddha to know more). It should be noted that the word Mala in Proto-Dravidian means a mountain. According to the story by Gurram Malla; Mala’s are the descendants of Mala Chennappa, the son of Lord Shiva. As a community they believe at some point they were independent people not subject to any caste restrictions and resent the present condition as unfair. Thus, unlike many other Dalit communities, they are not resigned to their fate which is a requirement for caste control along with social violence. There is a strong ethnic, cultural and linguistic relation with Mahar in neighboring Maharastra state and with Pallan -similar to Madiga and Paraiyan -similar to MALA community of Tamil Nadu and Kerala, Karnataka states as well.

 Culture

 Subdivisions

Malas, who were considerable in number, were mostly agricultural workers like Holeyas in Karnataka. And it has been pointed earlier, some of them were employed village messengers (Maskoori or Elodu) and some as watchmen of the village chavadi by the middle of Twentieth century. Malas were also employed to dig graves. Malas employed to see the irrigation in villages called Neerati, Neeradu. Mala women were skilled in basket making. There were kin-communities of Malas such as Baindla, Pambala, Jangam, Poturaju, Mashti, Mala dasari / Mala Dasu / Mithaalayyalavalu, Dandems, Nethakani or Mala sale, Mala Jangama.Mala Dasari/Mala Dasu has been a tradition of Tamil Nadu, which spread over to Andhra Pradesh between 9th and 10th century. Regarding Mala dasari caste a mention was made by Emperor Shri Krishna Devaraya in his 15th century book Amukta Maliyada OR VISHNUCHITTIAM OR MALA DASARULA KATHA. Further, Sri Krishna Devaraya mentioned that Malas were bandits along with Boya community, that was the reason why Malas in later period were appointed as Kavalivaru or Talavari to prevent thefts and bandits in village. Baindlas were priests assisting at Mala festivals and sometimes at sacrifices for the whole village when epidemics like cholera visit the village. They were also experts in the art of black magic. Pambala priests are noted for their black magic like Yanthra, Manthra, Thanthra and they played major role in village goddess jataras. Pambala people are very skillful in singing songs of tribal goddesses by playing a musical instrument called Jamidika. Establishing, or upgrading village protecting goddess Bodrai called Boddu Rai a stone which symbolic to a village protecting goddess is a heavy process maintained by Pambala priests. A senior pambala priest cuts the sheep neck with his teeths and kills it. This is called as “Gou pattadam”. The blood of the dead sheep collects in to a basin and mix with a heavy amount of rice and by using the rice they draw a line around the village borders called “Poli challadam”. They build the Bodrai and completes the Pooja, Balulu, etc. Few years ago the Hindu Brahman pujaris (Ayyagarlu, Priests) hesitated to attend Mala marriages, children naming ceremonies and other functions in Mala people homes. At that time Pambala people have done the job of the Brahman Pojaaries. In villages, Pambala people know Sidda Vaidyam or Pasaru Vidhyam a process of using raw medicinal plants in curing people and animals. Jangams were traveling priests begging from Malas and at night they were to keep vigilance at the graveyards. Poturajus were another group of priests serving the village spirits both benevolent and malevolent. They also assist the priestess when the sacrifices were offered. Mashtis were traveling acrobats performing their heroics at the outskirts of the villages where caste villagers turn up to watch them. Mala dasoos were another set of priests who reside with Mala settlements. Dandems were agricultural laborers either hired or bought by landlords.Nethakani used to weave cloths. The word (Telugu:”Netha”) means weaving cloths. In old Hindu religion the weavers who we called as Sale or Shali or Padmashali, Chowdary and the tailors Mera or Merugu people hesitate to weave or sell or stitch cloths.

 Mala Christians

A section of the Malas also turned to Christianity but after noticing the same old caste politics in the Telugu Catholic church, shifted to Protestantism instead. They are prominent in the Andhra Evangelical Lutheran Church (AELC), Church of South India (CSI). They have made very good use of the Christian educational programs, considerably elevating their social position and now form part of the upper middle c lass. These highly educated, talented, motivated, Christian Malas are commonly called Merugumala people, who came from Godavari Krishna basin. They are not considered Scheduled Castes by the Government of India but fall under the “BC-C” category (Backward castes C-category) with 1% Reservation at state level and at national level they come under OBC category(List of OBC’s; Andhra Pradesh list, Entry No.in the Central List-60 (Scheduled castes converts to Christianity and their progency) ).They have been demanding central Government to accord them SC status on par with Dalit Buddhists, Dalit Sikhs and not to discriminate them on religious grounds for being Dalit Christians. The case is pending with supreme court since 2005 when it was filed on behalf of Dalit Christians & Dalit Muslims(Pasmanda Muslim Mahaz). However, Christians never agreed that there is caste system in Christianity but asking for reservations for SC Christians (a double standard). Christian malas believe in one god, equality in human race, and dont under estimate or over estimate some one. moreover they play a major role in politics externally. christians are 1% in India according to the statistics but there is an estimated vote bank of 14%. which mean christans could not able to come out due to the loss of reservation. there is an evidential proof in the society that Mala christians are more developed financially, socially and intellectually. communication through the church played a vital role in developing the socially under determined. Mala Christians dont believe that they are Malas, they believe they are “son of god”. they commonly say Classification is in Hinduism and in Christianity everyone are son of god.

Opposition to SC-Categorization

 History

Former Chief Minister Chandra Babu Naidu, from 1996 to 1997, formed the Justice Ramachandra Raju Commission to study categorisation among scheduled castes. The commission’s findings would eventually form the basis for the A.P. Scheduled Castes (Rationalisation of Reservation) Act, 2000, categorizing the fifteen percent reservation quota into four subgroups (designated “A”, “B”, “C” and “D”; “B” and “C” represent Madigas and Malas, respectively). The sub-categorisation policy was implemented for a four-year period (2000–2004). The act, however, was first challenged by {main petitioner WPNO.11472/97} the United Forum of All Scheduled Castes, represented by that organisation’s state general secretary, Dasari Srinivas.V (Present DIRECTOR, AMBEDKAR STUDY CIRCLE, SR NAGAR, HYDERABAD-38, 9397677681)and Dr.EV Chinnayya in WPNo.21096/1996 mainly Challenged the Justice Ramachandra Raju Commission validity under the constitutional provisions. On SC’s categorisation National Commission for SC,ST,` New Delhi, called for discussions and fact findings were held from 7-7-1998 to 15-7-1998. At that time renowned and eminent Sr Parliamentarian Shri H Hanumanthappa (Sr.Advocate in Supreme Court) was the Chairman and Shri Bommidala Yadaiah (Telengana Mala) was also a Member in the National SC,ST Commission. On 7-7-1998 Shri Manda Krishna hearings were noted by the commission on behalf of MRPS(Madiaga Reservation Porata Samithi) and Madiga Community. On 9-7-98 the National commission for SC,ST has officially invited Shri Dasari Srinivas.V ,State General Secretary,UFASC,AP, as he was the main petitioner in the case to present his case on behalf of the MALA community. 0n 10th July 1998 Shri Mallela Venkata Rao another leader in Malamahanadu and on 11th July 1998 Shri PV RAO, President, Mala Mahanadu gave the stand on categorisation. A.P.Scheduled Castes(Rationalisation of Reservation) Act, 2000 was vehemantly opposed by malas and Mala Mahanadu has challenged the Act in Supreme Court saying that it is against the Constitutional principles, which viewed SC’s as a holistic single social group. Supreme Court on 5 Nov 2005 has struck down the Act and the verdict went in favour of Mala Mahanadu. ” The apex court pronounced its Judgement stating that State Government has no power to sub-categorize Scheduled castes into groups to implement reservations in the field of education and employment in exercise of its power under Article 15(4) and 16(4) of Indian constitution as public employment and education.” Further it was held that the parliament alone is competent to pass such an act under the article 341 of Indian constitution.

 Rationale behind Opposition

Presently due to the affirmative action the Madigas are raising rapidly, but not to the extent of Malas. This has led to a curious rivalry between the scheduled caste communities for government benefits. The rivalry is legendary and traditional, going back to tribal times^{[citation needed]} and manifested clearly in national and regional politics. Unfortunately this tactic is used by the dominant upper castes to polarize both groups and alienating them from political e mpowerment. Categorization of SC’s by caste basis is primarily supported by selfish Upper caste leaders who desperately try to preserve their power by promoting caste based vote-bank politics. The Mala leaders have tried hard to convince their madiga brothers about the ill effects of categorization but their efforts were in vain as madigas under MRPS have been aggressively working hard to pass the SC Categorization bill in Parliament Malas oppose SC Categorization on 4 main grounds. They assert their stand saying that^[7]

• Not all Malas have benefited from Reservation system. Categorization would hurt the poor, landless agricultural labourers, jobless, un-educated members of the Mala community. There are so many Malas below the poverty levels who barely can afford one meal. There are small kids who work to fill their stomach and are not able to attend school. Government should clearly address the approach to uplift the needs of these economically weaker sections within Mala Group before they can do any categorization.

• It is Unconstitutional and is against the Constitutional principles, which viewed SC’s as a holistic single social group. It is against the Ideologies of Ambedkar who always wanted dalits to be united and exert their power politically and socially. We should believe in mutual talks for an agreeable solution.

• The differential development between the two communities is also due to Historical Advantage. Christian Missionaries during British rule have promoted Education and Employment mainly in the coastal regions. The Malas whose population is largely concentrated in coastal andhra naturally got early access to education compared to their counterparts Madigas who were largely concentrated in Telangana where very little education access was available. Such a differential development is not limited to SC’s alone but to many communities among BC’s and Upper castes too.

• It divides SC’s and weakens the dalit progress as it diverts the attention of dalits to categorization rather than on constitutional provisions like SC Sub Plans and other benefits for them. There is no relevance for Categorization in today’s context where there are almost no Govt jobs

 Current conditions

Malas still live in segregated settlements in rural Andhra,but in urban areas it is not so. Several pioneering members have taken to education after tackling great discrimination and jeering : many farsighted forward caste Hindus as well as Christian missionaries gave them a boost—but the Malas put in the required effort. Overall the community today clearly understands education is the key. Maaku sakti ledu saar—we can’t afford it (referring to children’s education) is the refrain heard over and over again especially in rural areas. However the womenfolk are showing great determination, utilizing all avenues. The unskilled farm laborers are gradually migrating to the towns and picking up technical subjects as best as they can, and joining the service workers and industrial workers. Some save up money to buy small farms but these are a very small number. The affirmative action programs mandatory on the Government have also helped a very large number to “rise” especially the educational programs. Some members have benefited by joining the various bureaucracies. The Malas are said to be followers of the Reddis and by extension the Congress Party. This has its roots in the landholdings of the Reddis, where Malas are said to be traditionally employed. Mala Christians, are the result of conversions that had their origin in early 19th century, when missionaries like Father Heyer evangelized parts of Andhra Pradesh. These missionaries, later eatablished educational and cultural institutions of great significance, across the erstwhile state of Madras. Places like Guntur, Kurnool and Rajamundry, received a voluminous boost in terms of education for the masses. This had led to a mass upheaval in the cultural orientation of caste Hindus, as well as converted Malas. Henceforth, a large chunk of the Mala population embraced a biblical culture interspersed with traditional characteristics from Hindu culture. Many theological colleges were established across the state. These Christians from Andhra, found gainful employment in mission schools and colleges, significantly elevating their social position. They now form part of the upper middle class sections of society. The Telugu land has seen umpteen men and women of excellence, in various fields, from the Mala community. Overall, at least in Andhra Pradesh and Maharashtra, the Mala-Mahar are forging ahead very rapidly. They are very deeply attached to the works of Dr. Ambedkar. The Mala quarters in villages generally have a statue of Dr.B. R. Ambedkar.

References

1. The Imperial Gazetteer of India, by Hunter, William Wilson, Sir, 1840–1900; Cotton, James Sutherland, 1847-1918 ed.; Burn, Richard, Sir, 1871-1947 joint ed. and Meyer, William Stevenson, Sir, 1860-1922. joint ed.