Subbajatapadikal Lived in Kalladaikurichi
We live in an era in which several historians and pseudo secularists invent a non-existent Brahmin monopolization of knowledge, and attack it incessantly. The fact is the majority of the well-known monks including Swami Vivekananda and Aurobindo are not brahmins. In Kerala, two towering figures, Chattampi Swamikal and Narayana Guru were not brahmins.
But Sri Ramakrishna Paramahamsa, who carved out a Vivekananda was a poor brahmin. In India, for a person who seeks knowledge intensely, knowledge was not far away. In Mahabharata, there is an instance where Viswamitra learns Vedanta from a Chandala or Dalit. Viswamitra, incidentally, was not a brahmin. There is even a Vyadha Gita, Gita of the Butcher, in Mahabharata. It is deeper than even the Bhagavat Gita.
Narayana Guru went to Ramanashram at Thiruvannamalai, met Ramana Maharshi got overjoyed and wrote Nirvrithi Panchakam. One becomes a monk, surpassing the frontiers of caste and creed. Hence, Ramana Maharshi, who was born a Tamil brahmin, is not a brahmin at all before a saint like Narayana Guru. Advaita, the basic philosophy of India, speaks against casteism. Hence Sankaracharya wrote, Maneesha Panchakam. A Dalit taught him the essence of Advaita in Kashi.
I began visiting Kalladaikurichi a few years ago after I learned our family deity is Maragathavally Amman at the Kasinatha Temple there. While I am there, I remember Chattampi Swamikal, since his guru, Subba Jatapadikal, lived in Kalladaikurichi. Subbajata Padikal,a Tamil Brahmin, was a vedic scholar.
That he taught Chattampi Swamikal Vedanta is there in the biography of Swamikal by Justice K Bhaskara Pillai.
According to the Census of 1951, Nairs can scarcely be called a community though they are generally classed as Sudra, the fourth and lowest in the rank of the caste system of Hinduism. They got trained in martial arts and formed the army of the rulers of Kerala in early times but by the Middle Ages, they had already become subservient to the Nampoothiri Brahmins into whose hands most of the land had gone. Thus the Naits often became tenants and vassals of the Nampoothiris. A free mingling of the sexes -due to poverty prevalent in the past - and their expensive obligations and ceremonies, their land holdings were small and they were left with only a little cultivation. They felt it was below their dignity to do manual work themselves, they depended for the cultivation of their fields on their tenants.
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| Guru, Chattampi, Neelakanta Theerthapadar, before Chattampi's Samadhi |
For reasons of prestige few Nairs took an active part m industries, trade or commerce, and so they were bypassed by the modern economic development which brought so much wealth to the more progressive classes of India. In this situation, the whole Nair caste in Kerala was in danger of being reduced to a backward community. Fortunately, some very gifted community leaders arose at this time who guided the Nair caste back into prominence Towards the end of the nineteenth century even the Hindu faith had begun to lose its grip on large sections of the population This rigours of the caste system, and other social disabilities which held down large sections of the Hindu population in semi-slavery had led to mass conversions of large numbers to other faiths, particularly, Christianity.
Among the Nairs, it was Chattampi Swamikal who roused them from stagnation, aptly initiating certain religious and social reforms among his community. He rendered great service to the cause of Hindu religion and society, mainly through his social and humanitarian work. At the same time, he was intensely religious and rebellious against Brahminical predominance. He wrote Pracheena Keralam, in which he theorised that the Namputhiris are basically fishermen and their sacred thread is nothing but the fishing thread on the fishing rod.
Kunjan Pillai (which was the original name of Chattampi Swamikal before he became a monk), was born m 1853 in the Ullurkott family, Kolloor, four miles to the north of Trivandrum city. His father was a Namputhiri Brahmin, Thamarassery Vasudeva Sharma from Mavelikara. His mother Nanga Pillai from Kannammoola was a Nair by caste. According to the matriarchal system prevalent in those limes m Kerala among Nairs, Kunjan Pillai became a Nair, taking his mother’s caste. Sharma was jobless. Nanga's family was so poor that although his relatives were clearly aware of the extraordinary talents of the child, they could not afford to give him a sufficient education. Nanga had two other children:Velukutty and Nani.
Owing to the great poverty of his relatives Kunjan had to contribute to the family income at a very early age by collecting flowers in the neighbouring hilly places for the Brahmin ladies who needed them for the temple service. He also collected vegetables. He had no means for proper schooling but he learned to read and write in Malayalam and Tamil from boys of his own age who attended a school nearby His memory was so prodigious that he learned Sanskrit simply by overhearing what was taught m the classes conducted in a Brahmin house.
The teacher one day discovered the little eavesdropper and made a test on his learning. To his surprise he discovered that the boy had mastered all that he had been taught in class, he consequently allowed Kunjan to attend the class without taking any fee from him. Kunjan showed such remarkable talents for learning that at the age of sixteen he was taken to the school of Raman Pillai in Petta. This Raman Pillai was a famous teacher in southern Kerala and the education that he imparted to his pupils was not merely intellectual but practical and adapted to the talents of the students. Raman Pillai soon appointed Kunjan monitor (Chattampi) of his pupils. It was then that Kunjan acquired the name Cliattampi which he was known ever afterwards.
The youth was highly appreciated by all not only for his wonderful capacity for acquiring knowledge but for his remarkable talents m teaching. It was noticed in those days that Chattampi frequently absented himself from school at night. The pupils soon found out that Chattampi was visiting a nearby Bhadrakali temple where he sat for hours lost m meditation. The teacher was highly pleased about the monitor’s love for the Devi and the pupils respected him the more for it.
At this time caste consciousness was very strong in Kerala. It was unthinkable, for instance, that a Nair would go to an Ezhava family and dine with them. Chattampi, however, was convinced that all distinctions of caste and class were man-made and against the divine law. To him, the basic equality of all men was clearly taught in the sacred scriptures of Hinduism. His sharp intellect penetrated the most difficult objects of every science. His memory was so profound. He went to the houses of his Ezhava classmates. He had food with them, he slept in their houses. But he remained a vegetarian and teetotaler. He was a daily visitor at the house of Dr P Palpu. Palpu's elder brother Parameswaran was an important player in Chattampi's gang. Nair's called him, Thottu thinnu nadakunna Thendi-the scoundrel who roams around with the untouchables. Chattampi was adept in sports as well. He was quite proficient m Indian music, played Ganjira at bhajans and mastered without a teacher, the mudras of Kathakali. He became an accomplished painter.
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| Adhivaraha Perumal Temple, Kalladaikurichi |
But his mind was restless despite all his achievements. He was searching for a deeper meaning in his life. For this reason, he began to read Ezhuthachan's Ramayanam and the Mahabharatham and study the Advaita doctrine in the original texts. He read Kaivalya Navaneetham, a Tamil scared text repeatedly. He decided that he needed the guidance of a guru (teacher) to introduce him to the mysteries of Hindu spirituality. They were too deep to be grasped without a spiritual guide. In his search for a guru, he found a sanyasi (monk) in the yard of the temple at Kolloor. The sanyasi taught him a mantra (Balasubramanya mantra — a sacred formula) and went his way. After meditation on this mantra — replete with spiritual power, Chattampi felt his spirits rising and his vitality returning. He even began to cure diseases by anointing the sick with bhasma (sacred ash) and exorcising the possessed.
He wanted to take up the life of a sannyasin, however, the debts he had incurred and the obligation of supporting his mother prevented him from it. Kunjan found it difficult to earn a living. He began to work as an earner of bricks and mud for building construction, which enabled him to support his mother, but soon he found this manual work too heavy and had to give it up. For many days he served as a labourer carrying building materials for the construction of the Government Secretariat building in Trivandrum. For some time he worked as a document writer and also as an advocate's clerk. He stood first in a test for clerical posts in Government Secretariat Trivandrum conducted by Sir T Madhava Rao the then Divan of Travancore State. But he left the service after a short while as it curtailed his freedom and prevented his wanderings for spiritual exploitations and research.
He returned home and in 1875, at the age of twenty-one, secured a job in the Registrar’s office at Neyyattinkara. Nor did this job satisfy him. He returned to Trivandrum and Dewan T Madhava Rao appointed him as a government accountant, at a monthly salary of Rs 4 but was given Rs 10 assessing his brilliance. He returned the six rupees, saying it is beyond his salary and he doesn't deserve it. Though his poverty was extreme he would not accept a rise in salary, as he wanted no earthly goods for himself. Soon he gave up this job also and joined an association, called Jnanaprajagaram, started by Raman Pillai, which gave asylum to seekers of wisdom and students of religion. He also could learn Tamil from Swaminatha Desikar and philosophy from Professor Manonmaniyam Sundaram Pillai during his participation in Jnanaprajagaram. Thycaut Ayyavu, Manager at Residency was part of the group and he taught the primers of Vedanta and Yoga. He learned wrestling from Tamil books.
He wanted to take up the life of a sannyasin, however, the debts he had incurred and the obligation of supporting his mother prevented him from it. Kunjan found it difficult to earn a living. He began to work as an earner of bricks and mud for building construction, which enabled him to support his mother, but soon he found this manual work too heavy and had to give it up. For many days he served as a labourer carrying building materials for the construction of the Government Secretariat building in Trivandrum. For some time he worked as a document writer and also as an advocate's clerk. He stood first in a test for clerical posts in Government Secretariat Trivandrum conducted by Sir T Madhava Rao the then Divan of Travancore State. But he left the service after a short while as it curtailed his freedom and prevented his wanderings for spiritual exploitations and research.
He returned home and in 1875, at the age of twenty-one, secured a job in the Registrar’s office at Neyyattinkara. Nor did this job satisfy him. He returned to Trivandrum and Dewan T Madhava Rao appointed him as a government accountant, at a monthly salary of Rs 4 but was given Rs 10 assessing his brilliance. He returned the six rupees, saying it is beyond his salary and he doesn't deserve it. Though his poverty was extreme he would not accept a rise in salary, as he wanted no earthly goods for himself. Soon he gave up this job also and joined an association, called Jnanaprajagaram, started by Raman Pillai, which gave asylum to seekers of wisdom and students of religion. He also could learn Tamil from Swaminatha Desikar and philosophy from Professor Manonmaniyam Sundaram Pillai during his participation in Jnanaprajagaram. Thycaut Ayyavu, Manager at Residency was part of the group and he taught the primers of Vedanta and Yoga. He learned wrestling from Tamil books.
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| Chattampi, 40 days before samadhi |
He also studied English books on philosophy with the help of others. While at Jnanaprajagaram, he studied the ancient works of the Vedanta written in Tamil. His love for Dravidian culture and spirituality increased so much tint he decided to go to Tamil Nadu for further studies. Meeting Subba Jatapadikal, a Tamil Brahmin, was a turning point.
In one of the Philosophical Conferences organised annually by the Travancore Kings at the Palace complex adjacent to Sree Padmanabha Swami Temple Kunjan Pillai met Subba Jatapadikal from Kalladaikurichin in Southern Tamil Nadu; a renowned teacher well versed in Tarka, Vyakarana, Mimasa, and Vedanta. He had come for the Navarathri Scholars meet. Chattampi went along with Swaminatha Desikar and waited on the sidelines of the dais and met Jatapadikal. Desikar introduced Chattampi. Both were impressed by the other and Kunjan's wish to learn at Kalladaikurichin under him was granted. He invited Chattampi to his home in Kalladaikurichi.
Kalladaikurichi is a town on the right bank of the Thamiraparani river in Ambasamudram Taluk of Tirunelveli district in Tamil Nadu, a southern state of India. any Indian rural town, this town too is steeped in tradition and is rich in heritage, but struggling to hold on to its past glories. Here the modern co-exist peacefully with the bullock carts and rickshaws of yesteryears.
Kallidaikurichi's Hindu shrines are of ancient temple architecture style, having high-rise gopurams (ornamental gateways of temples) with sculptures that herald the past glory of this region. Muthuswami Dikshitar, the great Carnatic composer, whose songs abound with geographic and iconographic references, sings of the curative properties of the river Thamiraparani. To him, the Goddess at Tirunelveli is Hima-saila-sutaa (daughter of the mountain snow) and Suddha Thamraparni tatha sthitha.Vishnu is Bhangahara thamraparni Theerastha. The local language is Tamil. Adivaraha Perumal temple represents the principal deity in present-day Kalladaikurichi. Dikshitar has sung a song, Sri Lakshmi Varaham in the raga Abhogi, on the Aadhivaraga Moorthy Swamy. Dikshitar settled in the nearby village Ettayapuram in 1835.
Kothai Adithya Varma the Venad King who ruled during 1469-1484 resided in Kalladaikurichi. The Adhivaraha Perumal Temple was rebuilt by him, retaining the original structure by Kandan Keralan of Kurukenikkollam ( Quilon ) of Malaimandalam ( Kerala ). The King's figure is engraved in the parikrama and the deity is called Aditya Varmeswara. Vishnu is called Veerakerala Perumal, and Parvathi is Nila Sjundari Nachiyar. Krishna is Veerakerala Pillayar. Saivites later removed images of Vishnu and Krishna, but these names remain as inscriptions.
The Thamiraparni river flows through Kallidaikurichi. Originating from the Pothigai nearby, it flows down to the Bay of Bengal after travelling for about 125 kilometres. In the hills are several waterfalls, such as Courtallam Falls, Banatheertham Falls, Agasthiar Falls, and Manimuthar Falls.
Kalladaikurichi is on the border between the Pandya and the Chera countries of the past. The road, either from the south via Nagarcoil or from the north via Shencottai takes about 164.4 km. A determined and sturdy person can easily climb the bridle paths and move between hills, without undue exertion. The boundary between the Pandya and Chera Kings was subject to frequent changes, this way or that way, depending on who felt the more powerful between the two of them, at any point in time. At times the Pandyas drove deep into Kerala and reached up to Kanetti near Karunagapally. At other times the Cheras went up to Madurai and beyond. At one point the Cheras held in their hands entire south India, for a tantalizing brief period of five years. Kalladaikurichi got accustomed to these changes to her fortune and readily absorbed the characteristics of both streams of culture and language.
Subba Jatapadikal was known as Subbajata Vallabhar in Kalladaikurichi,the town on the banks of the Thamraparni river.His ancestral family had come from Andhra to be the priests of the Tamil Bramins there and they began staying at Koottikkal street. It became the reputed headquarters of the Vedanta scholars in South India. They taught inquisitive students Veda, Vedanta, logic and grammar. None could beat Jatavallabhar in these, in Tamil Nadu. His home was a meeting place of scholars from various parts and the atmosphere was replete with scientific dialogues." Chattampi got knowledge of all sastras in Sanskrit and Tamil from here", Justice Bhaskara Pillai records, "It is the iron that sharpens the iron".
Kalladaikurichi is on the border between the Pandya and the Chera countries of the past. The road, either from the south via Nagarcoil or from the north via Shencottai takes about 164.4 km. A determined and sturdy person can easily climb the bridle paths and move between hills, without undue exertion. The boundary between the Pandya and Chera Kings was subject to frequent changes, this way or that way, depending on who felt the more powerful between the two of them, at any point in time. At times the Pandyas drove deep into Kerala and reached up to Kanetti near Karunagapally. At other times the Cheras went up to Madurai and beyond. At one point the Cheras held in their hands entire south India, for a tantalizing brief period of five years. Kalladaikurichi got accustomed to these changes to her fortune and readily absorbed the characteristics of both streams of culture and language.
Subba Jatapadikal was known as Subbajata Vallabhar in Kalladaikurichi,the town on the banks of the Thamraparni river.His ancestral family had come from Andhra to be the priests of the Tamil Bramins there and they began staying at Koottikkal street. It became the reputed headquarters of the Vedanta scholars in South India. They taught inquisitive students Veda, Vedanta, logic and grammar. None could beat Jatavallabhar in these, in Tamil Nadu. His home was a meeting place of scholars from various parts and the atmosphere was replete with scientific dialogues." Chattampi got knowledge of all sastras in Sanskrit and Tamil from here", Justice Bhaskara Pillai records, "It is the iron that sharpens the iron".
Subbajata Padikal was an expert in chanting Vedic hymns. The suffix Jatapadi was derived from his expertise in chanting Jata Padam, one of the four ways of chanting Vedic hymns.
He used to chair scholarly discussions during Navarathri. Being the guest of the royal family, he stayed inside the palace complex in the Fort.
Jatapadikal had no children.Chattampi became close to him like a son. In Sadguru Sarvaswam, a disciple of Chattampi described that relationship thus:
In the days of childhood and youth of the great sage
Profound scholars from different spheres of knowledge
The enlightened souls who understood his greatness
Like Subbajatapadikal adorned the position of his gurus.
Chattampi spent long hours at Thiruvaduthurai Madam reading ancient texts on Saivism. Unfortunately, he failed to systematically preserve documents in later life.
Chattampi spent almost four years learning under Subba Jatapadikal. There he acquired deep and extensive mastery of all sastras in Tamil and Sanskrit. He also learned Siddha medicine, music, and martial arts. During this period he was greatly influenced by the works of Kodakanallur Sundara Swamikal, a great Advaitin. He later translated his work Nijananda Vilasam containing the cream of Vedanta into simple Malayalam to guide spiritual aspirants.
At Kalladaikurichi,near Ambasamudram, Subbajatapadikal guidcd him in Vedas and Upanishads.He learned to play classical instruments. The learning laid the foundation for Chattampi's future prospects. Close to Jatapadikal's home, a yogi was living in deep meditation. He too blessed Chattampi.
After completing his studies under Subba Jatapadikal he spent long periods of learning under a Christian priest. In a secluded church in Southern Tamil Nadu assisting the priest, he learned Christian meditation and learned Christian Religion and philosophy. Later he lived with an old Muslim well versed in the Qur'an and Sufi mysticism who taught him the main tenet of Islam. Kunjan acquired proficiency in reading Qur'an. Leaving him he wandered for months with many avadutas in Southern Tamil Nadu and also travelled all over India. These days revealed to him that the basic concepts of all religions are the same.
At the end of his wanderings and quest, Kunjan Pillai was led to self-realisation by an avaduta whom he met at a wayside in Vadaveeswaram a village in Tamil Nadu with whom he lived for many months in the forests without any contact with the outside world. It is believed that this avaduta belonged to the line of immortal masters of Southern India; the Siddhas who knew the scientific art of realising God. He returned to Kerala as a great scholar and saint.
In 1882, at the Aniyoor Temple near Vamanapuram, Swamikal met Nanu Asan, later known as Narayana Guru. Asan was three years younger than Swamikal and in search of spiritual guidance. By then Swamikal was well-versed in yoga and spiritual matters and their meeting proved to be the start of a profound and cherished companionship, although the two were of different temperaments. In those days Nanu Asan was a soft-spoken introvert and Swamikal was an outspoken extrovert. They lived and travelled for many months together. Swami introduced Asan to all arts and sciences he had mastered and also gave him the Balasubrahmanya mantra. These were the formative years of Asan, who later became a social reformer. Later Swamikal took Asan to his guru, Ayyavu Swamikal. After completing Asan's studies under Ayyavu Swamikal the men left him and wandered together in southern Tamil Nadu where they met many scholars. They would have together met Subbajata Padikal since Narayana Guru's poems contain the essence of Advaita.
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| Guru Visited Chattampi before Samadhi |
Chattampi Swamikal wrote many guides and commentaries on Vedanta for the common man. Notable among them is Advaita Chinthapaddhathi (1949), an introductory manual on practical Advaita. written in simple language to enable ordinary people without knowledge of Sanskrit to learn Vedanta. The book describes the trigunas, trimurthees, jivatmas, panchabutas, sukshma, sthula, sarirotpatti, dasagunas, prapancholpatti, Tatvamasi, and related Vedic concepts. His Vedadikara Nirupanam is considered one of his greatest works. It refuted the baseless customs and rules that existed in Kerala. For the first time in the region's history, the work questioned the monopolisation of Vedas, sciences and education by a minority. Pracheena Malayalam also aimed at awakening the mind of the people of the region divided by various complexes to a collective sense of 'We'. Convictions of common origin and belief in a common ancestry were indispensable for the development of a collective mindset. Swami explored the roots of Kerala society and original inhabitants, and sociologically and genealogically connected most of the present groups in Kerala including the priestly class to common ancestors who were the original inhabitants known as the Nakas.
Swamikal settled down at Panmana, a village in the Kollam district, towards the end of his life. He attained samadhi on 5 May 1924 after a short illness during which he objected to taking any medicine.
Narayana Guru practised austere Jnana and Yoga under Swamikal during this period. It was with Chattampi Swamikal that Asan made his first trip to Maruthuvamalai, and later to Aruvippuram, which was chosen as his abode for meditation and spiritual activities and which was where he was led to self-realisation. It was after this that he was known as Narayana Guru. Swamikal did not stay there for long, although the two maintained lifelong contact, respect and regard for each other. The poem Narayana Guru composed when he came to know of Swami's samadhi was the only offering he gave to any person and it reveals how he considered Swamikal to be a realised soul.
Both Chattampi and Narayana Guru had another common Guru in Thycaud Ayyavu Swamikal. Thycaud Ayyavu Swamikal (1814 – 1909), also known as Sadananda Swami, was a spiritualist and a social reformer, the first to break customs related to caste in Kerala when caste restrictions and untouchability were at their extreme.
Swamikal settled down at Panmana, a village in the Kollam district, towards the end of his life. He attained samadhi on 5 May 1924 after a short illness during which he objected to taking any medicine.
Narayana Guru practised austere Jnana and Yoga under Swamikal during this period. It was with Chattampi Swamikal that Asan made his first trip to Maruthuvamalai, and later to Aruvippuram, which was chosen as his abode for meditation and spiritual activities and which was where he was led to self-realisation. It was after this that he was known as Narayana Guru. Swamikal did not stay there for long, although the two maintained lifelong contact, respect and regard for each other. The poem Narayana Guru composed when he came to know of Swami's samadhi was the only offering he gave to any person and it reveals how he considered Swamikal to be a realised soul.
Both Chattampi and Narayana Guru had another common Guru in Thycaud Ayyavu Swamikal. Thycaud Ayyavu Swamikal (1814 – 1909), also known as Sadananda Swami, was a spiritualist and a social reformer, the first to break customs related to caste in Kerala when caste restrictions and untouchability were at their extreme.
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| Thycaud Ayya Swami |
Ayyavu Swamikal was born in 1814 in Nakalapuram in Tamil Nadu. His original name was Subharayan. His parents were Mutthukumaran and Rukmini Ammal. His father and grandfather Sri Hrishikesan were scholars and experts in yoga and spiritual sciences.
At the age of twelve, Subharayan received spiritual initiation from two Tamil Saints, Sachidananda Maharaj and Sri Chitti Paradeshi who used to visit his father. They told his family that his life has a specific assignment, that he is destined to serve humanity in another place and that when it is time they would come and take him to mould him to fulfil his duty. These avadutas are said to be connected to great Siddhas from Tamil Nadu living in the Himalayas who knew the science of immortality. When he was 16, the two Siddhas took him with them to Palani where he learned advanced yoga. He travelled with them to Burma, Singapore, Penang and Africa. With them, he met teachers of many religions and saints. Subbarayan mastered English during his stay and travelled with them. He also acquired proficiency in English, Siddha medicine and alchemy during his wanderings with the Siddhas.
At the age of nineteen, he was sent back home with instructions to look after his parents and brethren. At home he continued worshipping Goddess and yogic practices, often entering the state of Samadhi. His biographers and disciples state that by this time he had acquired the Ashtasiddhies or divine powers including that of astral travel. Occasionally he visited Pazhani, Chennai and other religious places as part of pilgrimages for participating in scholarly discussions going on there. He also started writing and composed 'Brahmothara Khandam' and 'Pazani Vaibhavam'. At the age of 27, as suggested by his gurus he visited Kodungalloor Devi Temple in Kerala. It is said that his devotion was so deep and his prayers were so strong that when he recited the kirtans the temple bells rang by themselves and the doors opened to give him darshan.
He went to Trivandrum during the period of Swathi Tirunal Maharaja. The king came to know of his scholarship and expertise in Sivaraja Yoga and invited him to the palace and also learned many things from him. One day while a family gathering related to marriage was going on at the house where he stayed a very old lean woman told him that someone will be coming to meet him from his village and asked him to go to the traveller's shed nearby on that night. The Goddess gave darshan to him at that travellers' shed that night. Later Thycaud Devi Temple was constructed at this site. Before long he went back to Tamil Nadu.
Within a few months, his father left for Kasi. The whole responsibility for the family fell on his shoulders and he started a business to support his family. Following the direction of his guru, Subbarayan got married. He used to deliver spiritual discourses in Chennai. As part of his business, he was supplying goods to a military camp in Chennai, where he came in contact with a British official Atholl MacGregor.
At the age of twelve, Subharayan received spiritual initiation from two Tamil Saints, Sachidananda Maharaj and Sri Chitti Paradeshi who used to visit his father. They told his family that his life has a specific assignment, that he is destined to serve humanity in another place and that when it is time they would come and take him to mould him to fulfil his duty. These avadutas are said to be connected to great Siddhas from Tamil Nadu living in the Himalayas who knew the science of immortality. When he was 16, the two Siddhas took him with them to Palani where he learned advanced yoga. He travelled with them to Burma, Singapore, Penang and Africa. With them, he met teachers of many religions and saints. Subbarayan mastered English during his stay and travelled with them. He also acquired proficiency in English, Siddha medicine and alchemy during his wanderings with the Siddhas.
At the age of nineteen, he was sent back home with instructions to look after his parents and brethren. At home he continued worshipping Goddess and yogic practices, often entering the state of Samadhi. His biographers and disciples state that by this time he had acquired the Ashtasiddhies or divine powers including that of astral travel. Occasionally he visited Pazhani, Chennai and other religious places as part of pilgrimages for participating in scholarly discussions going on there. He also started writing and composed 'Brahmothara Khandam' and 'Pazani Vaibhavam'. At the age of 27, as suggested by his gurus he visited Kodungalloor Devi Temple in Kerala. It is said that his devotion was so deep and his prayers were so strong that when he recited the kirtans the temple bells rang by themselves and the doors opened to give him darshan.
He went to Trivandrum during the period of Swathi Tirunal Maharaja. The king came to know of his scholarship and expertise in Sivaraja Yoga and invited him to the palace and also learned many things from him. One day while a family gathering related to marriage was going on at the house where he stayed a very old lean woman told him that someone will be coming to meet him from his village and asked him to go to the traveller's shed nearby on that night. The Goddess gave darshan to him at that travellers' shed that night. Later Thycaud Devi Temple was constructed at this site. Before long he went back to Tamil Nadu.
Within a few months, his father left for Kasi. The whole responsibility for the family fell on his shoulders and he started a business to support his family. Following the direction of his guru, Subbarayan got married. He used to deliver spiritual discourses in Chennai. As part of his business, he was supplying goods to a military camp in Chennai, where he came in contact with a British official Atholl MacGregor.
MacGregor became fond of this English-speaking Tamil villager and established a friendship with him. He was interested in Indian religion, language and culture and he became his student. During the reign of Maharaja Ayillyam Thirunal, Atholl MacGregor became the Resident of Travancore. When the selection of a manager for Residency came he appointed him as the Manager of his Residency in Thycaud in 1873. It was MacGregor who prepared a list of birds for Logan's Malabar Manual, based on Jerdon's Birds of India.
As this post was one of the senior-most offices that the British allowed to natives, people respectfully called him 'Superintend Ayyavu'. The term 'Ayyavu' means a respectable or venerable person. Gradually when people understood his yogic powers and scholarship the name changed from Superintend Ayyavu to Ayyavu Swami. Swami kept strict discipline at work and was extremely punctual.
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| A Page of Pracheena Malayalam |
Ayyavu Swamikal visited Vaikunda Swami of Nagarcoil and also the famous Maruthwamalai where he sat in meditation for days. At his residence, he spent most of his time in meditation and in initiating and instructing his disciples in spiritual practices. Ayyavu used to deliver lectures on Bhakti, Yoga and Vedanta in Jnanaprjagaram; where the leading literary, social and spiritual personalities in and around Trivandrum used to assemble discuss and deliver lectures and discourses. He in association with Manonmaniam Sundaram Pillai founded the Saiva Prakasha Sabha of Trivandrum.
He already knew that he had to permanently withdraw from this objective world and enter into Samadhi on that day. When the King knew about his approaching Samadhi he wanted to provide a place for Samadhi near the palace and construct a temple there. But Ayyavu insisted that his Samadhi should be in the Thycaud cremation ground and should be a very simple and small structure. Ayyavu Swami attained Samadhi on 20 July 1909. A Shivalinga was installed over the Samadhi site of Ayyavu Swami in Thycaud in 1943. This temple was improved under the patronage of Sri Chithira Thirunal Maharaja the last king of Travancore. This is now known as Thycaud Siva Temple.
When Ayya Vaikundar (1833–c.1851 )s a 19th-century social reformer and iconoclast who worked for the upliftment of downtrodden people in the Kingdom of Travancore, was arrested by Swati Thirunal, he was released by the King, on the advice of Thycaud Ayya who was the Guru of Swathi Thirunal Maharaj and a disciple of Vaikundar as well. Vaikundar made some controversial statements like mentioning the Travancore king as the ‘Devil in Ananthapuri’ and the British rule as the ‘Rule of White Devils’. Against the background of the growing popularity of Vaikundar and the convergence of people around him in multitudes, a complaint was lodged against him with the king of Travancore. The Travancore king Swati Thirunal arrested Vaikundar in 1838 and imprisoned him at Singarathoppu jail. After 110 days of imprisonment, on March 26, 1839, he was released.
© Ramachandran
