Ved you are wrong for once! How can he join an exclusive club of which he And Antonia of doubtful birth (can anyone tell us her exact date of birth? If her father the Nazi was jailed in USSR for over 4 years how come the russian named Sania be born in Dec 1943 at a resort where German soldiers where known to unwind the stresses of the war?) is the prima donna and when he is the one who started it all? Some famous members of this exclusive club started in competition against IHCR. MK Subba, Forgerer Ranjan Das Munshi, PC, Veeraswamy, Lalloo, Basu, Karat , N. Ram, Kamalhassan Suhasini, Girish Karnad, Azmi female,

But this was expected from MK. See the way he says, “We should act in such a way that God accepts us”. This is a marked departure from his earlier statements (i) There is NO God and after some time (ii) IF THERE IS GOD, Let him give me (MK) more years to live. This last statement of MK is a clear indication of his NEW FOUND inclination with GOD.

But Thank God!!!! This treachearous, two-tongued creature has not joined the Hindus to malign us more. “Inam Inathoda serum”. One fraud has now joined another bunch of World-Class Frauds.

Ayyo…. Ayyo……..

மானம் ரோஷம் இருக்கற ஹிண்டு எல்லாம், வர்ற எலக்ஷன்ல இவங்களுக்கு நல்ல ஆப்பு வெக்கணும்!!!

Hehe how long can Dhrithrashtra enjoy? That bastard is already 80+. I hope that he suffers heart attack/stroke…

Dr. C. I. Issac,
HOD and Professor of Historty,
CMS College,
Kottayam, Kerala.

He has given the following details: http://www.christiansofkerala.com/22.htm

The St. Thomas legend.

The native Church’s claim of the story of Saint Thomas [one of the twelve direct Disciples of Christ] and the early origins of Indian Christianity is not a universally accepted one. In the year 1952 CE, the native Catholic Church approached the Papacy in Rome for Pontifical approval to celebrate 1900th year of proselytism of Kerala since the arrival of St. Thomas on its shores. The Papacy declined the request of the Kerala Catholics on the ground that the claim has no historicity. In spite of this denial, the Catholic Savarna, the Syrian descendants of those said to have received baptism from disciple Thomas, celebrated the 19th centenary of the arrival of his arrival with much pomp.

The only historical record pertaining to the arrival of St. Thomas is the book ‘The Acts of St. Thomas’, a historical romance written in Syriac towards the end of second or by the beginning of third century C.E1. However, there is no mention of the Malabar Coast in this book; the only relevant reference is that Thomas died at Mazda. The advocates of Saint Thomas tradition of the Christianity in Kerala believe that Mazda is Madai in Malabar [Kerala].

Before the arrival of the Portuguese, there was no Christian population in the north of Kodungalloor, i.e., the Malabar region of Kerala. According to Ward and Conner, even after two centuries of the birth of Christianity, the number of Christians on the Malabar Coast shrank to eight families2. Another church historian of Kerala, P. Cheriyan, remarks that, “ ………., there has existed on the Malabar Coast from the earliest centuries of our era a body of Christians, quite isolated from the rest of Christendom, as beacon of light, however dim, in the midst of a vast non-Christian population.” 3. “It was only when Portuguese came, conversion started in India”4.

In the year 1452 Pope Nicholas V issued a Bull/Bulla by which he granted to the king of Portugal the right to conquer the kingdoms of heathens and Mohammedans. The king of Portugal also obtained from the Pope Calixtus III [1455-58] the exclusive right of all kingdoms of Asia, America and Africa by which he styled himself as the temporal and spiritual leader of all Eastern countries [for further information see, D. Ferroli, The Jesuits in Malabar, Vol. II].

By ritual and custom, Kerala Christians were Hindus; by faith they slightly differed, but this difference was conspicuous5. In short, the Christian society of Kerala was not much different from their Hindu counterparts except for the upasan moorthy [deity of worship]. No doubt, the members of various upasana systems mutually respected each other’s upasana moorthy.

The Church believes that St. Thomas reached the shores of Kerala in the first century C.E. and established seven and a half churches – seven big and a small one. The debatable story of Saint Thomas’s direct mission activity in Kerala is a later addition is targeted at protecting the vested interests of the Church. The origin of this story goes back to the days of Portuguese. Their objectives were:

1. To establish Roman ecclesiastical authority over Kerala’s Christianity;

2. To destroy all its Hindu practices, rituals and traditions that were retained by the native Christians;

3. To extend the Latin Christendom to the soil of the Hindus.

Before the arrival of Europeans in Kerala, a nominal Christian presence was seen only in the Travancore and Cochin regions of Kerala. The antagonism between Christians and Muslims in the wake of Crusades of 11th, 12th and 13th centuries prevented Kerala proselytism enterprises from planting their roots in the Malabar region, where Islam had entered much earlier. [It is only during the British period the Christian society became significant in Malabar region]. That is why the Kerala legendary belief of seven and a half churches has not extended to Malabar. The fact that all the eight churches of the legend are located either in the Travancore or in the Cochin regions is an irony in the St. Thomas legend. From the arrival of Portuguese to the early decades of the nineteenth century, there were fewer than three hundred Christian churches of all denominations6.

Did St. Thomas convert Nambootiris?

The problem does not end here. There is a general belief amongst the contemporary Syrian Christians of Kerala that the Disciple Thomas converted certain Nambootiri [Native Brahmin jati] families into Christianity and parenthetically the Christian society came into being here. One has to examine the veracity of this conversion theory. Now, the Central Kerala is the abode of a major chunk of Syrian Christian population. Let us see their food habits: no doubt, they are no exception to the Christian practice of non-vegetarianism; large-scale cow slaughter takes place in Central Kerala, the chief consumers being the Syrian Christians. The ancient beef eating community, prior to the arrival of Christianity, was the Parayas [Candalas] of Kerala. Tradition says that the Parayas were a noble class of ancient Kerala and the sons of Saint Vasishtha; their craze for beef led to their ostracism by the rest of the jatis. Above all, because of their beef eating habit, the Nambootiri Brahmins who arrived in a later age did a lot to isolate them from the Hindu mainstream. Even though these stories bear no historicity, they can give some hints to the process of societal polarization.

Moreover, in the two thousand years of their fabled existence, Kerala’s Christians produced no literary piece of excellence and showed no dazzling talent in the cultural field, except in the colonial-missionary discourse and the post-colonial period. The two millenniums of Christian life in Kerala were only a passing episode in the artistic as well as the intellectual history of this land. The only prominent art form in the credit of the entire Christians of Kerala is Margamkali,7 a dance performance which, cannot compare with traditional art forms of Kerala like Kooth, Koodiyattom, Patakom, Kathakali, Kalarippayattu, etc. The songs of Margamkali, the only art form specific to the Syrian Christians, are composed in modern Malayalam; they are not an old art form as claimed, but date from after the Portuguese. In the Margamkali presentation, the influence of subaltern [minor] art forms of Kerala like Velakali, Pulikkali, etc, 8 can be seen, but none from the elite art forms of Kerala.

Therefore the Nambootiri conversion theory has no historicity; it is an imaginative exercise later years. Historians of Kerala swiftly rejected or accounted for it as a legend, but the Church hierarchy of all factions has retained it as an alternative history. Moreover in the history of social formations of ancient Kerala, up to the fourth century CE this land was occupied by the non-Vedic settlements only. So the Nambootiris as a Vedic Brahmin jati in Kerala were seen only after the fourth century C.E9. Prominent historiographers of Kerala like William Logan or Elamkulam Kunjanpillai are of the opinion that the Kerala Brahmins or Nambootiries reached this land in the seventh and eighth centuries of C.E10.

The question arises how a man called St. Thomas who never reached Kerala converted non-existent Nambootiries in the first century. Is this a proselytizing rationale? The theory of the Nambootiri origin of Syrian Christianity will be useful to the penetration of the Church into the jati oriented Hindu community.

A nonexistent copper plate.

Since the Portuguese days, the Church has laboured to enhance the frontiers of the Christendom in Kerala and produced some forged documents in support of the first- century origin of Kerala Christianity and its aristocratic foundation. No doubt all these will help the proselytism agenda of the Church in Kerala. One such document is known as the Kanaai Thomman Copper of 345 C.E, which was obtained from one of the Kerala kings of the days. The customary belief amongst the Kananaya11 Syrian Christian community is that in 345 C.E one Perumal or king (name is not known to them) 12, who ruled Kodungalloor, gave a Copper Plate Grant to Thomas of Canaan, by which the King bestowed a set of trading as well as socio-religious prerogatives [72 Prerogatives] to the Kananaya Syrian Christian community. But there is neither such original Copper Plate Grant nor any reliable evidence in their possession to prove this claim13. It was only a fabulous story orally transmitted through generations and has no historicity. Instead of the original document, they are keeping the copy of a forged document originally written in Portuguese14. But there is no probability of such a document being issued in a European language by a fourth-century Kerala ruler.

In a different context, king Bhaskara Ravi Varman I issued a Copper Plate Grant to the Jewish community in the vernacular (Malayalam) in the tenth century, which is still in the possession of the Jewish community. The Kananaya Syrian Christians’ excuse that their copper plate was misplaced in the deluge of time is therefore not justifiable. Details of the vanished copper-plate grant are amusing; it is highly paradoxical that all the dates in this Copper Plate Grant are in the months of Kollam Era [of the Malayalam Almanac], which was introduced much later year - in 825 C.E15. In addition, “till about 800 C.E. Kerala was almost a part of Tamilakaom and the language of the region was Tamil with its own peculiar local characterstics”16. But the language of the fourth century C.E Copper Plate Grant is the Malayalam of late medieval period and Malayalam became a transactional language only in the nineteenth century: before that, all documents of Kerala were prepared in the language of Tamil with Granthashram or Vettezhuthu script17.

One cannot but conclude that the story centred on the Copper Plate Grant is imaginary. It is the handiwork of the Portuguese missionaries [like of Robert de’ Nobili 1577-1656], who were notorious for fabricating stories and documents. The text of the so-called Copper Plate Grant of 345 C.E is therefore unreliable, both judiciously and in the eyes of history.
………………………….

Thus, as you have pointed out Karunanidhi is in the list of such historical frauds!