Addressing the irregularities within this institution is pivotal to the contemplation of reforming the temple dining hall. It is evident that corruption and malpractices are widespread among the individuals engaged in the management of this charitable establishment, starting from those storekeepers who issue rice and groceries to the cooks and those who dine there alike. The employees responsible for supplying essential items to the kitchen are paid a low wage and are required to be on duty, day and night, to fulfil their responsibilities. But they do not exist in isolation; they have families to support. With an inadequate salary that barely covers their own needs, maintaining a comfortable family life becomes an impossibility.

While they may not be inherently inclined towards corruption, the pressing demands of their livelihoods compel them towards it. This predicament is not solely their own doing; rather, it is a consequence of government policies that have, directly or indirectly, exacerbated their hardships. The minimum wages established were calculated and fixed when food was more affordable and abundant within the country. It comes as no surprise that, given a salary that falls short of covering current food prices, they resort to seeking additional income by means of the tasks assigned to them. Those who rely on charitable aid have neither the need nor the authority to reproach them for recording inaccurate accounts or reserving a portion of the provisions for their personal necessities.

If those receiving alms were bound by a corresponding responsibility to the government providing it, they might have shown some concern for the responsible use of these resources. Unfortunately, the objectives of these institutions have veered so far off course that such reciprocation seems an unrealistic hope. Those in charge of distributing food supplies for cooking help themselves to it as much as they please before it even reaches the kitchen staff. It is pertinent to note that they are accomplices in the pilferage described above. Given their paltry salaries, feeble sense of duty, and conduct no different from those previously mentioned, it is inevitable that they resort to pilfering at will. In these circumstances, succumbing to wrongful temptations is but a certain outcome.

Who are the cooks themselves? How much devotion do they have towards the activities of the Brahmin community? Are there no deviants among them? Are there not those who have committed and are committing sins such as drunkenness, theft, adultery, etc.? The answers to these questions are crystal clear and imitating these Brahmins is the practice of the waiters. At the temple feast, it is evident to all those who enter the four walls of the hall that rice and curries are being served inside. How unclean is the serving itself! It would be a rare occurrence if rice and curries were to be served on leaves without being mixed with sweat, mud, and mucus. As mentioned before, self-respecting Brahmins who visit the temple dining hall would never partake in dining under such conditions.

There are those who cannot endure poverty and seek refuge in the temple dining hall. Apart from them, the remaining three-quarters of people enter the hall premises for some form of deceptive trade. Their method is to take rice and curries served on leaves and sell them outside for one or two pennies. To facilitate this, they only need to give a small sum to the guards to smuggle it out of the hall. Women resort to this method to earn money and are willing to reside in the temple dining hall, offering sexual favours. Due to the accommodation provided to such individuals within the precincts of the temple dining hall, the entire abode of Lord Sri Padmanabhan has turned into a breeding ground for illicit activities.

Not only are such peddling activities carried out inside the courtyard and near every archway, but these despicable activities are also condoned by the government, in direct violation of health and safety regulations. It can only be stated that these activities erode the sense of morality in the minds of the people and add to the burden of sin in the palace.

Another issue with the temple dining hall is the practice of providing food for takeaways. It is customary to send rice and curries from the temple dining hall to individuals like Saravana, Sankaranthampi, and the like. Is this meant to feed them? Are they underpaid? They refuse to consume this rice and curries, which even a dog would be reluctant to touch. Moreover, they receive substantial salaries. However, one thing must be remembered - That they need not hesitate in buying ten times what they pay for and others need not feel bad about giving so much to these officials. These officials need not have regrets because any rice and curries received from the hall can be sold outside. They have arranged for special individuals to take these rice and curries beyond the precincts and sell them for money. No Town Reform Act of the Government shall have the power to prevent this trade from being conducted on public roads and public buildings. However, the authorities do not seem to possess the sense of duty or the courage to take corrective action. There is no means of reforming the halls except by eradicating the afore-mentioned vices.

Provide wages to the servants, assist travellers, and extend support only to the truly destitute, including orphans; do not permit the government employees, traders, and women who have attained puberty, nor should they be provided food. These are some of the necessary operations that need to be carried out. At present, all surplus food stores should be emptied and its provisions should be made accessible to all castes and classes, protecting those who are entitled to it. Our strong opinion is that orphanages should be established to protect those who have become vulnerable, regardless of their caste or social status. If the king, who is known for his adherence to traditional customs, is to contemplate the matter, he would surely come to the conclusion that establishing orphanages is a right solution, which is also our most powerful suggestion. It is our present advice that these operations should be conducted, respecting traditional values and with the approval of the government.

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A prominent landowner of South Travancore writes*:

“It has been a pleasure to note that Dr N. Kunjanpillai, the Head of the Department of Agriculture, established for the enhancement of agriculture, is diligently working towards its optimal functioning. But I think time is running out to do something viable to begin with.

Pamphlets are published in government gazettes and newspapers only. Hence, it is doubtful whether they reach a wide audience, making it difficult for many to access this information. They have assumed that the farmers in this country do not require education. Consequently, they believe it is unlikely for them to read and comprehend gazettes and newspapers in a short amount of time. For example, it would be straightforward to determine, in each taluk, the number of individuals solely engaged in agriculture who subscribe to newspapers. This information could easily be obtained by querying newspaper editors and the gazette superintendent.

If you ask the farmers, they might say, “What is the need for formal study? Just cultivate some cassava or tend to agricultural tasks, and you will be fine.” It can be argued that those who criticise the introduction of newspapers and similar innovations are primarily the older generation and their descendants, who have predominantly been engaged in farming. However, this does not mean that none of them follow better practices.

It is often due to the folly of our fellow countrymen that foreigners take advantage of us financially. It is very encouraging to see that the Head of Agriculture has turned his attention to this issue.

Establish model plantations in every taluk, engage in a diverse range of cultivations suitable for the region, bring the residents of the taluk to these plantations for a lecture once a year, showcase both ongoing and completed crops, conduct practical demonstrations, establish agricultural schools, provide farmers with agricultural seeds, fertilisers, and modern implements at subsidised rates, and organise at least one annual gathering in each locality, featuring insightful speeches with the head of agriculture department presiding - without these interventions, it appears challenging to break free from the longstanding blind traditions and implement a modern approach. No one dares to attempt altering the nature of farming and instead, they persist with conventional cultivation methods. It is uncertain if there is even wheat cultivation in this land. If I acquire the fertilisers and proportions for it, I believe I will try it myself.

Njavara, Vari*, etc. are also rarely seen beyond Kollam taluk. I feel that the farmers in this region might not be aware of the existence of this type of agriculture. Once I purchased Njavara paddy at a rate of 10 rupees per bushel. This crop is cultivated in the Chirayankeezhu area and it yields well. Additionally, it is well known for its excellent quality as a food item.

It is plausible to believe that the Head of Agriculture will promptly address the potential for cultivating numerous profitable crops throughout this region. It is clear that special attention needs to be directed towards the Vilavamkottu taluk, especially within the Southern Division. It is an open secret that agriculture has become a refuge for the residents of this taluk, and that no assistance has been given to them by the government.

The Kothayar river bypasses only this particular taluk. From past experience, it is evident that the government not only shows no reluctance in imposing taxes and collecting dues, but we understand that it also considers this a matter pertaining to Nanchinad. It is also doubtful if there are any other arid fields (Manamari) in this taluk where there is no water facility in the land. While the issue of water in Kothayar may remain unresolved, it is disheartening to observe that the government's inaction regarding the cleaning and preservation of ponds has not changed. Considering the potential drawbacks associated with pond cleaning, including awarding contracts and levying taxes on farmers, I am hesitant to proceed with the request for cleaning my ponds.

It is abundantly clear that the benevolent gaze of the government has not been directed towards this taluk, despite numerous complaints on this matter. There seems to be no recourse but to seek intervention from the Director of Agriculture for necessary action. A thorough inspection in this taluk would undoubtedly provide a clear picture of the situation. It is anticipated that the government will initiate an inquiry into the matter and request a detailed report about it. The necessity for small roads, crucial for transporting agricultural fertilisers, is evident. Upon closer examination, we believe the matter will reveal other problems as well.”

Notes by the translator:

*Njavara or Navara and Vari are rare varieties of rice with medicinal properties and are highly recommended in Ayurvedic prescriptions.

*The following part of the article has been contributed by a landowner from South Travancore.