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The South Dravidian subgroup of the Dravidian speech community includes the Malayalam language. It features several minor dialects as well as three significant regional dialects. There are some linguistic differences along socioeconomic conditions, especially class boundaries.
Malayalam literature has a long and rich history. The oldest literary works that have been unearthed so far are "Vaishikathathantram '' and "Bhasha Kautilya," respectively. Kerala was once regarded as a part of Tamil Nadu. According to scholars, the Dravidian language's expansion, development, and metamorphosis paved the path for the emergence of Malayalam.
Sanghom literature is the name given to the writings produced during this time. At Thrissur district, acclaimed poet Elangovadikal created his magnum opus, the epic poem "Chilapathikaram." Poetry most likely began as folk melodies in the thoughts of the general public as they went about their everyday tasks and domestic duties.
Such folk tunes were composed verbally and passed through several generations before being documented decades or centuries afterwards. As a result, even the oldest songs that we've been capable of conserving might not be an accurate depiction of the first songs in terms of content or style. The Ramacharitham poem is considered to be the first composition of poetry ever composed in Malayalam.
The sixth of the seven kandas of the Ramayana, Yudha Kanda, or the Book of War, acted as the foundation for the epic poem. The short story quickly evolved into an artistic medium that common readers could truly appreciate. Some of the writers who began working in the sector were instrumental in transforming the short story into a popular version. Among them are well-known personalities like T.K.C. Vaduthala, Ponhikkara Rafi, Vettoor Raman Nair, and Nagavally R.S. Kurup.
Research on Hinduism throughout Kerala include devotional traditions from the Middle Ages as well as belief systems passed down from Vedic Brahmanism and historic Dravidian customs. The types of Upanishads popularly discussed and translated in Malayalam are-
Kenopanishad: Path leading to jnana incorporates karma and upasana. The physical body connected to the physical world is the immediate reality that a human being perceives. The body's job is to behave intelligently in light of its surroundings. Because activity is a necessity that drives individuality to surpass itself in some other condition that is superior to the previous one, it is impossible to maintain one's uniqueness in an inactive form.
Through individuality, transcendence is attainable. Karma may also be a physical aspect, whereas upasana is a psychological act. The mind is a component of one's personality as well. Via mind itself, it is conceivable to surpass the mind.
Kathopanishad: In accordance with the Kathopanishad, Atman is the focus of Self-knowledge, the bearer of divine reality, that that is all-pervasive, inside every being, which connects all mankind and other things, as well as the unseen, everlasting, infinite happiness.
Given that they both come from the same idyllic region of Kerala, it is no big surprise that Sree Narayana Guru became one of the most ardent supporters and re-evaluators of Advaita Vedanta, the idea of non-duality advanced by Adi Shankara. This non-dualistic principle was further elaborated by Sree Narayana Guru into practical methods for self-realization through spiritual instruction, empathy, and harmonious coexistence of others.
He also advocated social equality and inter-human solidarity as an egalitarian. The Guru put a lot of effort into his work as a social educator and opposed prejudice based on caste, creed, and religion. One of his top focuses was education because he believed it could help someone enhance their standard of living.
His poetry endeavors, which elegantly combine the ideas of ethics, logic, and metaphysics, are the best examples of how his ideologies are communicated. One caste, one religion, and one god for man were his catchphrases, and they had a serious influence on Kerala's demographic landscape at the time.
According to Hindu mythology, the fighting sage Parasurama saved Kerala from the ocean. One of Lord Vishnu's forms, Parasurama, ended up throwing his fighting axe into the ocean after arriving in Gokuram from Kanyakumari.
As a result, Kerala's land was rescued from the water. In an Ashokan inscription, Kerala is recognised as the Cheras' native territory. Furthermore, it can be found in classical Sanskrit writings like the Mahabharata. The booming trade in the Muziris port was also mentioned by the ancient Roman writers Pliny and Ptolemy.
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