CONCLUSION
It becomes obvious from the forgone study that the Dravidian Movement was
a spontaneous response to the 'hegemonic', 'elitist' and 'Casteistic' domination of the
Brahmins in South India. Its origin, though not very clear, is not of the recent past as
nlany scholars have tried to reveal. But its genesis could be traced back to the very
remote antiquity of India. In fact, it was embedded in the regional, racial, linguistic
and cultural history of South India. However, unlike many European Movements, it
\vas not a violent movement, but on the other hand. it was a silent and peaceful
movement, started to recast the social structure of South India by ensuring social
mobility by toppling down the caste monolith of the Brahmins. Historians of Aryanbias have advocated that the caste system has given an order and stability to Indian
Society. Moreover, they have argued that the Indian Dharamas and the Vedas have
oiven India a world recognition, which has, in many ways, ensured a kind of
b
uniformity to Indian culture. However, the foregone study proves that it was a device
designed by the Aryan Brahmins to impose their Caste hegemony on an until then
casteless, secular and humanistic society of South India. When the Caste hierarchy
was imposed on a society, which was mostly this-worldly, i.e. material-based, and
naturalistic, it in many ways, has helped to demolish the until then predominantly
prevalent order, stability and mobility in the South Indian society.
A study of the racial history of India reveals that the Dravidians were one of
the earliest races to inhabit India. They were Pre-Aryan and non-Aryan in many
ways.
particularly
anthropologically
and
linguistically.
Anthropological,
ethnological. linguistic and archaeological studies made by European and Indian
scholars disclose that the Dravidiains were an ancient people to occupy the subcontinent of India before the advent of the Aryans and their culture.
Since the Dravidian blovement \vas founded to echo the feelings and demands
of the Dravidians. it becomes necessar!. for us to locate their home. their anticliiity.
ethnicity and cultural identit!-.
On a closer examination of' the ethnic antiquity of
India. it has been advocated that the Dravidians were of indigenous origin and of
foreign origin as well. The theory of the indigenous origin proposes Lernuria or the
Kadal Konda Thennadu or Kumarik-Kandam
in the Gondwana land as the
original home of the Dravidians. The protagonists of this theory harp on about the
submergence of the continent and destruction of all the vestiges of their historic past.
In consequence all remnauts of the Dravidian past have been lost to posterity.
However, the available remains and evidences do not support their claim since they
were of a later origin, i.e after eighth century A.D. Further, they appear to have been
exaggerations of some hearsay accounts. Even the credibility of the findings of some
of the European geologists, anthropologists, ethnologist and archaeologists could not
be established by any corroborative evidence. such as material or non material
remains. Similarly. the aspirations and arguments of some Tamil scholars could not
also be sustained for want of authoritative evidences. Since they are based mostly on
literary and mythical conjectures and oral traditions their authenticity is very much
doubted. Therefore, the theory of the indigenous origin of the Dravidians is not
sustainable in the present context. According to the other theory, the Dravidians
were, in the remote past, immigrants to India from the Mediterranean region.
Crossing the West Asian Countries of ancient Sumeria, Mesopotamia, Babylonia and
Assiriya, they are said to have reached the Sub-Continent of India.
Touching
Baluchistan and Afghanistan, they have entered into the Indus Valley region.
Leaving their traces in the places, which they crossed through, they have
occupied the fertile plains of the Indus Valley and raised their culture on the course of
the river system from the North to the South upto Gujarat. Recent archaeological,
paleographic. anthropological and epigraphic studies go in support of the theory of the
Dravidian origin of the Indus Valley Civilization. Further, a comparative study of the
available literary and oral traditions, analysis of the, computer findings of the legends
in the innumerable seals and an examination of the religion and script of the Indus
Valle!. strengthen the theory that the Indus Valley Civilization was of Pre-Aryan, nonAr>.an. but of proto-Dravidian in origin. This view has found its first revelations in
the linguistic study of' Fr.Henri Heras of Spain and later supported by many
palaeographists and epigraphists and literary critics like professors Asko Parpalo,
Kamil V Z\-elebil.T.Bul-ro\\.-.and epigraphists like Iravatham Mahadevan.
Once this Civili~ationwas destroyed either by natural calamities or by manmade atrocities (Aryan invasion and destruction), some of the Dravidians appear to
have, rlloved down to the South and developed a culture mostly similar to what their
ancestors have developed in the Indus Valley. Since many centuries have passed the
memories of those Dravidians, who moved to the South, were also lost. But, with the
available pale memory. they seem to have attempted to rebuild a similar culture in the
South. This is evident from the available Tamil literature, archaeological evidences,
oral traditions, anthropological and ethnographic findings.
Since the Dravidians were migrants from the North to the South they carried
the Dravidians consciousness with them. It appears to have been the result of the
Aryan demolition of their culture and imposition of theirs' on a very rich and remote
culture. Some of the poets of the Sangam age seem to have cherished and echoed this
distinct Dravidian identity through their poems. A dispassionate study of the Sangam
works tells us that this separate identity was based on their regional, racial, linguistic
and cultural distinctness. which was in many ways different from that of the Aryans.
Though these poets have expressed their Dravidian regional, racial, linguistic and
cultural identities and the Dravidian consciousness, they could not conceptualize it.
Therefore, it remained in subterfuge for many centuries, awaiting an opportune
movement to make its appearance.
The
much awaited
opportune moment came when the European
Dravidologists, rediscovered the regional, racial, Linguistic, and historical antiquity
and separate identity of the Dravidians. The European Dravidologists, particulariy the
missionaries, made their researches into the Dravidian past of South India. It was in
response to the findings of the European Indologists of North India, who have
recovered and rediscovered the greatness of the Sanskrit language who have also
established the racial superiority of the Aryans and led a subsequent impact of the
Study of Sanskrit, Varna Dharma and Dharma Sastras
on the other Indian
languages, history and cultures, particularly of South India, that the Dravidologists
took up the study of Southern languages. Their theory of the lndo European origin of
the Aryans and their affiliation to the Gracco-Roman languages and some of the later
modifications of the theor! into the Indo-Ar!an. made these European Dravidologist
to ponder over further into the regional, racial. linguistic and cultural antiquity of the
Dravidians. Of these Dravidologist mention may be made of the researches and
services of Henri henriques, Robert De Nobili. Constantius Joseph Beschi.
Barthalomacaus Zieganbalg, Francis White Ellis. Dr. Winslow, Dr.G.U.Pope and
Bishop Dr.Robert Caldwell to Tamil, Gustav oppert and C.P.Brown to Telugu,
Herman Gundert to Malayalam and Ferdinand Kittal to Kannada.
Their researches into and their findings about the antiquity of the Dravidians
have brought out startling discoveries which have helped to distinctily differentiate
the Dravidian from the Aryan, i.e. the Tamil, Kannada, Telugu, Tulu and Malayalam
from Sanskrit. Special mention may be made of the revolutionary findings of Bishop
Dr.robert Caldwell who had made the startling discovery that Tamil, the oldest of the
Dravidian lanugages, could stand independently without the support of Sanskrit and
the publication of his much acclaimed Comparative grammar of the Dravidian or
South Indian Family of Languages in 1856 has dealt severe blow to the Sanskrit
origin of the Dravidian languages and its monolith. Further, studies made by the
foreigners and natives scholars have, in many ways helped to establish their theory on
stronger and sounder basis. The re-discovery of the Dravidian past by European
Missionary Dravidologists reawakened the Dravidian consciousness, which remained
in subterhge for many centuries even after the end of the Sangam age.
In addition, the study brings out the fact tat Dr.G.U.PopeYsand Dr.Caldwel1
rediscovery of the linguistic and historic past of Tmilaham was an eye-openar to
many Tamils, particularly to the Vellalas of Tamil Nadu and Travancore. The first
Tamil scholar, hailing from the Vellala Community, to have felt the impact of
Dr.Caldwell's findings was Professor Sundararn Pillai.
Prof. Pillai by his
archaeological, epigraphic, historical, philosophic and literary
studies and
contributions added further strength to the newly rediscovered Dravidian awakening.
He was also the first to give the idea a conceptual framework by composing the
famous invocation to the Mother Godess Tamil
in his much acclaimed play
Manonmaniyam in which he had further developed the concept of the original
home. race, languages and the culture of the Dravidiains. Influenced further by the
Professor's ideological framework of the Dravidian, his students, admireors and
advocates of Tamil began to spearhead a Moiement for purifying Tamil of its
Sanskrit influence. Among them, mention ma) be made of J.M.Nallasamy Pilali,
N.C,Kandaiya Pillai, V .Kanakasabhai Pillai, M.S .Poornaiingam Pilai. K.N. Sii araja
Pillai al~dProfessor's own teacher Soma Sundara nayakkar and his own younger
Contemporary marai Malai Adigal (Swami Vedachalam). It is also learned from the
study that the movement for the purification of Tamil had gained much inspiration
from the Jaffna School, whose representative was K.Arumuga Navalar. They took
steps to purify Tamil of its Ssanskrit influence by conducting researches editing,
printing, publishing books and Propagating the ideas of an independent Tamil. In
addition to their service to the cause of Tamil language, they have also initiated
researches into the religion of the Tamils i.e. the Saiva Siddhanta System of thought
and religion. The rediscovery of the Saiva Siddhanta philosophy as the religion of the
Tamils also helped o purify Tamil of its Brahrninic impact. Moreover, there was also
a honest effort among some scholars and wealthy men to recover the lost glory of
Tamil by starting the Fourth Tamil Sangam at Madurai(I901). However, with the
death of its patron, Thiru Pantithurai Tevar the Sangam came under the spell of its
Brahmin members. Since this Brahmin group had not extented its support to the
young Vellala Tamil scholars, there arose the need among the Vellalas to start the
famous Karanthai Tamil Sangam which got its inspiration under the learned Uma
Maheswaran Pillai. The cumulative effect of all these attempt towards purifying
Tamil led Marai Malai Atikal to start the famous Pure Tamil Movement(l916)
whose famous advocate was the Tamil Thentral, Tiruvarur Kalyana Sundara
Mudaliy ar.
Besides these, the study further reveals the various phases and trends of the
Indian renaissance, which led to the socio-religious transformation of Indian Society.
many leading reformers of India, initiated measures for driving out the evils which
afflicted the Indian's social life. This general awakening had its counterpart in South
India also. Suffering the weight of Brahmin domination the caste system and its
attendant evils. these reformers directed their attention to cleanse the society of its
orthodox practices, customs and conventions. Special mention may be made of the
redical hu~i~anist
thoughts of St.Ramanuja (Tamil Nadu & Karnataka). Basavesvara
(Karnataka).
Vemana
(Andhra), Muthukutti
Swamigal
(South Travancore),
St.Ramalingar (Tamil Nadu), Mahatma Joti Rao Phule(Maharastra). Sree narayana
Guru. Sattampi Swamigal and Ayyankali of Kerala helped social awakening,
eradication of u~itouchabilityand ensuring social mobility by dealing a blow to the
Brahminic monolith. l'heir writings, discourses, debates and Propaganda have very
much enriched their Mother tongues. This also, in the long run led to the genesis of
the Dravidian Movement.
The study also unravels that the British raj and its administrators had a role to
play in speeding up the process of the genesis of the Dravidian Movement. By
initiating some Constructive Programmes and encouraging researches into the
Dravidian past. the British raj and its administrators have tried to draw the attention of
the Dravidians in support of them.
Their constructive programmes included
propagation of English education, preparation of the District Gazetteers and Manuals,
Administrative Reports and introducing census reporting. The effect of all these was
keeping open the data about the Dravidian population, percentage of employment
opportunities and positions, which the Dravidians occupied. Since education was a
means to wisdom and progress, the British raj and its administrators have evinced
much interest and taken much care in opening the vistas of knowledge, by making
English as the lin gua franca (medium of instruction) in higher education. The
British raj started many Schools Colleges and Universities in South India, brought
here to India the liberal thoughts and humanitarian ideas of Europe and instituted
scholarships and reservations to the needy and the disabled. Though a few of the
Indians disliked this Westernization of India many Dravidians welcomed these
Programmes of the raj, for they opened new avenues of knowledge and employment
and ensured social mobility and dignity. Though these measures led to the rise of
sub-national forces the Dravidians were the major beneficiaries of the raj's
progressive ideas and programmes.
Though the introduction of the policy of
reservation was construed as a measure to divide and rule, its beneficial impact was
felt by the minorities and the Depressed Classes. By initiating such measures. the raj
and its administrators strengthened their positions by encouraging the emergence of
the sub-national forces to counteract the growing opposition to their rule. These also
speeded up the process of the genesis of the Dravidian Movement.
The study further discloses that the policies and programmes of the Congress
were the immediate cause of the genesis of the Dravidian Movement. When the
British raj found that the socio-religious reform movements of the late 18"' and early
19"' centuries had brought about social transformations in society and an awakening
against the raj, it and its administrators devised a plan to divert the attention of these
enlightened Indians by founding the Indian National Congress(l855).
When the Congress grew from strength to strength and vociferously put
forward its demands by unleasing militant nationalism or Brahrninic nationalism or
Hindu revivalism, the raj became suspicious of the intentions of the Congress.
Growing unhappy of these, the raj devised means to block the patriotic nationalism of
the Congress. Therefore. the raj hit upon the plan of encouraging the little national
forces as a bulwark against the Congress activities. In the meantime, the minorities
and the Depressed Classes, having been alienated by the Congress, found in the raj a
saviour of their future. Therefore, they came forward to extend their unconditional
support to the raj, which in return, guaranteed them of redressal of many of their
grivences. With the support of the raj the minorities and Depressed Classes started
their own organizations and publications to air their views and get remedial measures
to their neglected position.
Even then, the Congress being dominated by the
Brahminical cliques of Mylopore and Egmore, has not come forward to offer any
solution to the vexed problems of the minorities and the Depressed Classes.
Instead
its own members, using their position and power, began to illtreat the enlightened
ones among the Dravidians.
Dr.&tesa Mudaliyar, Dr.T.M.Nair and Sir Pitti
Theagaraya Chetti were the first to taste the ill-treatment of the Brahmins in the
beginning of the last century, either in elections or' on plate forms. Having very well
understood the still dominating position of the Brahmins in the Congress, they came
out of the Congress and founded their own organs such as the Dravidian Hostels, the
Press Justice and the South Indian Peoples Association, for cleansing the Dravidian
Society of its Brahmanic hegemony and elitism. The cumulative effect of all theseremote and immediate functional and philosophical causes-was the genesis of the
Dravidian Movement in 19 16- 17.
PLATES
Plate No. 1
BISHOP Dr. ROBERT CALDWELL (1814 - 1 8 9 1 )
"The Father of Dravidian Linguistics" (1 856)
&
"A Pioneer Dravidologist"
Plate No. 2
Prof. P. SUNDARAM PILLAI (1855 - 1897)
The Author of the Tamil Drama Manonmaniam (1891)
&
The Philsopher w h o "Conceptualized the Dravidian Ideology "
Plate No. 3
SWAMI VEDACHALAM @
MARAI MALAI ADIGAL (1872 - 1950)
A Recoverer of Ancient Tamil Tradition
&
A "Staunch Advocate of Pure Tamil Movement" (1916)
iv
Plate No. 4
St. RAMALINGA @ VALLALAR ( 1 8 2 3
- 1874)
An Advocate of Anti - Caste Movement
&
The "Founder of Universal Brotherhood"
(Samarasa Suddha Sanmargha Sathiya Sangha), (1865)
Plate No. 5
AYODHIDASA PANDITAR (1845
- 1914)
The founder of a "Dravidian Association" (Dravida Mahajana Sabha), (1891)
&
A critic of High - Caste Domiantion
&
An Advocate of Depressed Class Movement
Plate No. 6
Dr. NATESA MUDALIYAR (1875 - 1937)
Founder o f t h e Dravidian Association and the Dravidian Home (19121,
Madras
vii
Plate No. 7
Dr. T.M. NAIR (1868 - 1919)
A Leading Physician and Politician
&
One of the Founders of the South Indian Liberal Federation (Justice Party)
&
One w h o brought the Depressed Classes within the Dravidian Movement (1917)
viii
Plate No. 8
Sir. P. THEAGARAYA CHETTI (1852
- 1925)
A Leading Merchant and Politician
&
One of the Founders of the South Indian Liberal Federation ( J u s t ~ c eParty)