Religious Beliefs and Practices

Major Hindu Gods
The Religious beliefs and practices of the Hindus in Kerala, though basically identical with those of Hinduism elsewhere in India, have certain peculiarities of their own. These may be traced to both the Aryan and Drav-idian influences. The impojrtant gods worshipped in Kerala are Vishnu, Siva, Bhagavati, Subramonia, Sastha and Ganapathi.

Vishnu
Vishnu is worshipped in Kerala as Varaha, Vamana, Parasurama, Nara-simha, Sri Krishna, Sri Rama etc. Of these incarnations, Sri Krishna is the most popular and hence vast majority of temples are dedicated to Lord Krishna than to many other incarnation given above. Certain temples are also dedicated to Lakshmana, Bharata, Sita etc. Some of the major Vishnu Temples in Kerala are those at Trikkakara (Vamana), Trivandrum (Sri Varaha), Tiruvallam (Parasurama), Guruvayoor (Sri Krishna) and Triprayar (Rama).



Subramonia
Subramonia has been a popular diety over the years. In all parts of Kerala Subramonia temples can be seen.

Ganapati
Ganapati is another major diety in Kerala. While in majority of temples in Kerala, Ganapati is a minor diety, it has been enthroned to a pride of place in a few temples like the Pazha-vangadi (Trivandrum) and Kottar-akkara.

Bhagavati
The worship of Bhagavati is also very popular in Kerala. This is illustrated by the existence of a temple dedicated to Bhagavati in every village in Kerala. Bhagavati is represented in different ways such as Bhad-rakali, Tampuratti, Chamundi, An-napurneshwari, Durga etc. All the royal families of Kerala had a Bhagavati as their tutelari diety. The most importanf Bhagavati temples of Kerala are those at Kodungallur, Chot-tanikkara, Shertallai and Kumaranal-lur.


Sastha
Sastha or Ayyappa is the most popular diety worshiped in Kerala. The most celebrated of the Sastha temples of Kerala is that at Sabari-mala. There is a tradition that Sast-has was spotted in the forests as a  baby by Pandalam raja who had no children. The child was brought up with care until he became a youth. It was then that he returned to his abode in Heaven, after fulfilling his obligations to his parents. The Pandalam royal house has certain special rights in the Sabarimala temple. As the custodians of Thiruvaabharanam the representatives of the Pandialam royal family have to carry it to Sabarimala during the Makaravilakku festival. Because of the popularity of Sastha temples, a large number of temples dedicated to Sastha, has come up all over Kerala.
Several minor gods are also worshipped by the Hindus. They include Brahma, Saraswati, Madam, and Surya.

Naga and tree worship
The Hindus of Kerala worship serpents and tree. This is a Dravidian practice. The Naga temples of Man-narsala and Vettikode are famous. In the hierarchy of Hindu gods, the serpent has only a minor place. Likewise tree worship is so popular that the Hindus consider the Pipal tree, the Kuvalam and the Tulasi as sacred. Ancestor and devil worship are also not uncommon among the Hindus.

Temple Rites and Offerings
The ritual of ceremonial worship in Kerala temples is in striking contrast, with that in other parts of India. It is a combination of both Vaidika and Yantrika, the latter slightly predominating. The Puja in each temple is performed by the priest. He alone can touch the idol and perform the puja. Unlike the practice in templess outside Kerala, the priest mutters the mantra silently. In Kerala temples, the offerings that are usually made are flowers, sandal, incense and camphor. The number of Pujas also varies from temple to temple. Normally it is three, in the morning, one at noon and the other.at night. In the matter of offerings also there is a rich variety in Kerala temples.

Hindu fasts
The Hindu also observe fast. The most important of them are ekadasi, shashti, pradosham and sradha. Certain days of the week are also observed as days of fast.
Christian religious beliefs and practices The religious beliefs and practices of the Christians differ from church to church. While the Roman Catholic Church uses Latin, Syriac and Malayalam, the Jacobite Church uses Syriac and Malayalam and the Marthoma church only Malayalam for liturgical language. The Catholics believe in the Holy trinity, viz. the Father, Son and Holy Ghost. The Pope is the head of the church with the supreme authority to teach the word of God and administer the seven sacraments, Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Ordination and Matrimony. They believe in heaven and purgatory and pray for Virgin Mary, and Saints. For the Holy Euharist they use unleavened bread, but wine is not given.

Siva
This is a deity originally Dravid-ian, but got blended with the Aryan element. There is something strange about Siva and Vishnu worshipped in Kerala. We do not notice any difference between the two in Kerala, as we see in other places. Kerala has even developed a new cult combining the two, in a cult called Sankaranaray-ana.

The Jacobite Christians also accept the Holy Trinity. They believe in seven sacraments such as Baptism, Mooron oil, Holy Qurbana, Confession, Matrimony, Ordination and Anointing the sick. For holy communion they mix the bread and wine. Only leavened bread is used for the eucharist. Like the Catholics they also pray for Virgin Mary, the saints and for the dead. They have no faith in purgatory or image worship.
The Marthoma church stands in striking contrast to the Catholic and Jacobite Churches. While the Catholics and the Jacobites give equal importance to tradition and the Bible in defining and delineating the faith, the Marthoma Church recognises only the suupremacy of the scriptures, found expression in the Old and the New Testament. They too share in the belief of the Holy Trinity. They believe that salvation is a gift of God, given to those who believe in redemption through Christ. So belief in Christ according to them is the central theme of Christian belief. They believe in only two sacraments Holy Baptism and Holy Eucharist. Marthomites practise general confession and not individual. They use leavened bread and wine at the Eucharist. Invocation to saints and prayers for Virgin Mary and the dead are all prohibited.

Christian Rites
The affairs of a church are looked after by a Vicar appointed by higher formations. When the spiritual functions are led bv him, the other affairs are managed by a committee elected by the General Body. It is customary for Christians to assemble in the church on Sundays to attend prayers. The central part of worship in the Church is the Eucharist. The priest is assisted by a choir and others. Lighted candles and incense are used in all churches. The reading of the Bible is a necesary part of Church worship.

Christian fasts
The Christians .also observe certain periods of fast. Among the major fasts are Lent, and Advent. Lent is a fast for 40 days which precedes Easter. Advent is a fast observed for 25 days -before Christmas. During the season of fasts they keep away from meat, fish, egg, milk, wine etc.

Muslim Religious Beliefs and Practices
Majority of the Kerala Muslims belong to the Sunni sect. They practice the shafi law. They observe the main principles of Islam. They are recital of the Shahadat the five daily prayers, observing ramzan fast, giving alms to the poor, and a pilgrimage to Mecca. The Quran is Holy and it is held in high esteem. Each mosque is managed by a maulavi and a local committee. The Imam leads the prayers in the mosque. The Khalif is the preacher. All Muslims attend the Friday prayer in the mosque, except women. The formal prayers are in Arabic, though a Malayalam version is also given.
The mosque is not only a centre of worship, but also of social and cultural activities. The madrasa, an educational institution, is attached to all important mosques. Here the principles of Islam are taught, as also study of the Quran. They also venerate saints and holy men.

RELIGIOUS REFORM MOVEMENTS

Movements in Hinduism
The reform movements in Hinduism we spearheaded by Sri Chattampi Swamikal (1853-1924) and Sri Navay-ana Guru (1856-1928). Both of them were non-Brahmins and their crusade was directed towards the eradication of social evils perpetrated by the Bhramins domination in the social ladder.

Chattampi Swamikal
Chattampi Swamikal was born in a Nair family in Trivandrum on August 25, 1853. His father was a Nam-boothiri Brahmin. He got no formal education, but acquired great proficiency in Malayalam, Sanskrit and Tamil. He was such a great genius that he acquired immense knowledge of mathematics, religion, music, painting and physical culture. When he became twenty four years of age, he sojourned throughout South India, met several saints and learned men and acquired immense knowledge both in Hindu theology and Islam. After three years he returned to Trivandrum and involved himself in the social and religious activities of the community. Soon he left his home as a wandering Sanyasin. During this time he came into intimate contact with Nanu Asan, who later became Narayana Guru.
The religious discourse of Chattampi Swamikal made him too soon famous and he acquired a wide range of disciples. He was highly critical of the Brahmin domination. All those who had been suffering from serious social disabilities found in him a new promise and hope. Perhaps his claim to real greatness lies in his efforts to arouse the social consciousness of the Nair community against the social evils rampant in their own ranks. These led to the regeneration of the Nair community and eradication of meaningless social practices like Talikettu Kalyanam and Tirandukuli. It was Chattampi Swamikal who showed that sanyas doews not mean asceticism and that a sanyasin can be of much help to society in its moral and social well-being, if he can participate in social life and activities. The efforts of the Swamikal produced such a great ardour that the tide of conversion from Hinduism to Islam and Christianity was stemmed by him. After a glori-ouss life, he entered Samadhi on May 15, 1924.

Sri Narayana Guru
Narayana Guru was born in 1856 in an Ezhava family in Trivandrum. He made an intense study of Hindu philosophical and religious works by his own labours. Like Chattampi Swamikal, his fight was also against the social order which gave primacy to the Brahmins and which perpetrated the caste inhibitions. the Sri Narayana Dharma Paripalana Yogam, itself was initiated into life by Narayana Guru in 1904. "By initiating a series of measures intended to mitigate the rigours of the caste system and bring about the social and morala advancement of the Ezahavas, Sri Narayaa Guru gave to thee Hindu religious movement in Kerala a social content and a practical turn."

Sri Narayana Guru set up temples of his own, dedicated to Siva. All the lower castes and Harijans were permitted to worship in these temples. Even the Temple Entry Proclamation of 1936, was to a great extent, the result of the compulsion forced by the efforts of Narayana Guru. Again he was mainly responsible for the abandonment of Talikettu Kalyanam, Tirandu kuli and Pulikuli among the Ezhavas. The Guru was so far-sighted that he encouraged the Ezhavas to acquire the benefits of western education, industrial and commerical pursuits. From 1904 he established his permanent residence at Varkalai. A Mutt and the temple of Sarada were set up at Varkalai in 1911. This has become a great pilgrim centre in later years.
Narayana Guru emphasised the fundamental unity of the human races. Another fundamental truth he always stressed was that true religion exists not in external and meaningless practices and rituals. It was he who popularised the authoritative saying "One caste, One religion and One God for man." Another dictum was "wahtever be one's religions, it is enough if the individual becomes good". In his view, the basic objective of every religion was the moral upliftment of the individual. All religions are equal. In order to level up social distinctions, he advocated inter-marriages. So also he preached tolerance and good-will among the members of all communities. At last after a glorious period of vigorous activities, he entered Samadhi at Sivagiri in 1928.

Other efforts at Hindu reformation
Another illustrious son of Kerala who worked for the task of social and moral regeneration of the Hindus was Ayyankali (1866-1941). He was Pulaya who was inspired by the teachings of Narayana Guru. He organised the Sadhu Jana Paripalana Yogam (1907) for serving the cause of social regeneration of the Scheduled Castes. Other social leaders were Dr. Palpu, Kumaran Asan, K. Ayyappan and Nitya Chaitanyayati. Besides, the branches of the Ramakrishna Mission also did commendable work in bringing about the social reformation of Kerala.

Movement for Christian Unity
Christianity in Kerala also fell under the impact of reform and change in modern times. Two important developments that were witnessed were the efforts towards unity and Indianisation of the churches in Kerala. Immediately after independence, the Anglican, the Methodist, the Presbytarian and the Congregational Churches along with the Bassel Mission and the L.M.S. united to form the Church of South India. This was a great event in the religious history of the Christians of Kerala. Soon a positive step was taken by the Pope when he affirmed and that the inner renewal of the church and the promotion of Christian unity were the basic objectives of the Catholic church. For better understanding between the Catholic church and the Protestant church a Secretariat for Chirstian unity was also set up by Pope John. This soon developed into what is called the Ecumenical Movement. The unity service and 'united celebrations' at Christmas point to a time of perfect unity within the Christian churches.
The other movement has been a conscious effort at Indianisation of the church. The effort is to create a new church, "Hindu in culture, Christian in Religion and Indian in Liturgy." When this is realised fully, the Christian churches will bound to have a native colour and content.

Muslim Reform Movement
The Mulslim community of Kerala was also overtaken by the winds of change. The most outstanding social reformer among the Muslims, was Vakkom Abdul Khader Moulavi (1873-1932) He was a great scholar, who know Persian, Arabic, Urdu and Ma-layalam. There were several practices among the Muslims, which were against the principles of Islam. He exhorted the Muslims to keep away . from them. The Kerala Muslim Aikya Sangam was founded by him in 1923. His pioneering efforts went a long way towards preforming the Muslim community. In recent times, several organisations are working among the Muslims with the aim of promoting their religious, social and educational advancement.