THE ATTEMPT ON SIR CP'S LIFE: A CONFESSION

K C S Mani Died with a Guilty Feeling

Ambalapuzha Konattu Madam Chidambara Iyer Subramanian Iyer, known better as K. C. S. Mani (2 March 1922 - 20 September 1987), was a socialist activist of Kerala who is known for his attempt of assassination on C. P. Ramaswamy Aiyar, the then Diwan of Travancore, a princely state in India. This incident was a turning point in the history of Kerala, forcing the Diwan to leave Travancore and flee to Madras after assenting to merge Travancore with the Union of India.

On 18 July 1947, Chithira Thirunal Balarama Varma, the Maharaja of Travancore, made the declaration that Travancore would announce sovereignty on 26 August. On 25 July 1947, then-25-year-old Mani attacked the Diwan in front of the erstwhile Music Academy (now the Swathi Thirunal College of Music) in Thiruvananthapuram, following a concert in the evening. Ramaswamy Iyer was wounded. Following the incident on 25 July, the Maharaja informed the Viceroy of India of the decision to join the Union of India.

At the instance of Kumbalath Sanku Pillai, a Congress leader known for physical actions, K C S Mani recorded the story of the assassination attempt. Here is the story in his own words:

K C S Mani

The freedom struggle in Travancore strengthened while I was a student. As a person born in Ambalapuzha, I was inspired by N Sreekantan Nair to jump into politics. I joined the Socialist group. Since they could not do political activity in Travancore, Sreekantan Nair and his associates had shifted their base to Cochin. From there, the Socialist groups helped the State Congress activities in Travancore. When I reached Cochin with Sreekantan Nair, all the major Socialist leaders including K N Gopala Kurup, Mathai Manjooran, Janardanan, A P Pillai,K S Joseph and T P Gopalan were present there. After a few days, myself and A P Pillai were sent to Kollam for political activities, along with Gopala Kurup. Janardanan was part of the team. Kurup had the supervision. He was in charge of the financial resources.

It was a period when the police were on the lookout for political activists. I moved with them like a pet dog, being a novice in politics and a non-speaker.

One day when we were discussing the developments, Kurup all of a sudden, lamented: "If someone had got rid of Sir C P Ramaswamy Aiyar, all the issues would have been solved."

People were really fed up with the administration.

I responded: "Even if Aiyar is gone, someone will be there to replace him and the issues will remain as it is".

"No, issues will get solved if he goes," Kurup explained. He added that Iyer has correctly assessed all the prominent individuals and communities and their weaknesses, like no other. It is impossible for another to match him."

The discussion ended there.

 Janardanan and I moved to a secluded area and discussed it seriously. I needed to have the organising or speaking capacity of Janardanan or other leaders. I wanted to do something for the country. I thought the essence of what Kurup shared gave me clarity on what to do.

"Why not me for the action?"I asked Janardanan.

"If you can, proceed,", Janardanan replied, "but you will not be alive after that. You will be hanged." 

Attack on Sir C P

It seemed Janardanan was unaware of my mental state. I am not boasting; I have never taken life seriously. Life is not as sacred or permanent as to be afraid of death. If my death contributes something to the country, that death will be heroic. Hence I am ready to attack Sir C P-I told Janardanan. Janardanan said that we should discuss the idea with "Annan." We approached Kurup. After hours of discussions, he agreed. But it was not enough. The action needs strong moral and financial support, which will not be forthcoming even in extraordinary situations. We discussed names of Congress leaders, who are courageous enough. Kurup revealed that Kumbalath Sanku Pillai had earlier shared his readiness to support such an action if somebody came forward. He was even ready to face the repercussions.

Sanku Pillai had known Kurup and Janardanan, but not me. Hence it was essential that I win his trust. Sanku Pillai always had shared a dream of his with Kurup-the bust of Sir C P in front of C P Inn in Thampanur should be destroyed. None had come forward till then for the action. Once Sanku Pillai himself had ventured to do it with the help of Kadachikatt Nanu Pillai and they had waited in the compound in vain. The area was always busy.

Janardanan prodded me to show my mettle by destroying the bust."Yes," I agreed.

I could not sleep at all in the night. The body was getting heated up. I was determined to win Sanku Pillai's trust. Thiruvananthapuram was not a familiar place; I had been there only a couple of times.

Sanku Pillai

I discussed again with Janardanan and A P Pilli; We took certain decisions. 

Janardanan gave me word that A P Pillai would accompany me to Thiruvananthapuram. Pillai agreed to show me around the place and arrange the weapons to get the bust destroyed. Pillai selected Chellappan Pillai, a worker at the Rubber Works to help us with these essentials. Chellappan was soft-spoken and had a good physique and courage. He was not at all worried about the repercussions.

Kurup came up with a budget of Rs 10 to implement the whole plan. With that, I boarded the next bus to Thiruvananthapuram and reached the Union office of the Rubber Works at Chakka, by 5 pm, and met Chellappan. By 7 pm, Chellappan came with a hammer. Union leaders K Balakrishnan, K Pankajakshan, and Sadananda Sasthri arrived. Only Balakrishnan was aware of my mission. We spent our time talking till 9 pm, dispersed myself with Chellappan and reached Thampanur. Chellappan's friend and co-worker Velayudhan Pillai was also with us.

It was not easy to accomplish the action and then escape at that hour. We walked to a Theatre, the name of which I don't recollect. The movie was 'Thyagayya." The show was over by 1.30 am. We approached the Sir C P Inn. There was a slight drizzle. Even then the area was not deserted. It was impossible to destroy the bust without the attention of others. But we were not ready to return without accomplishing the mission. We decided to do it, come what may. I asked both Chellappan and Velayudhan to move to the area below the over-bridge on the western side. All three need not be in peril. Though they refused to relent initially, they finally yielded to my pressure and moved away.

I jumped over the western wall of the compound and reached the main gate of the Inn. A car came all of a sudden, seeking a room. I moved away and hid under a tree, A man came out of the Inn and informed the people in the car that rooms were unavailable. I sat under the tree for some more time. My hand accidentally hit a rock. It weighed 5-6 pounds. Holding it in my hand I moved towards the bust. With all my might I hurled towards the bust.

None of us knew of the material with which the bust was made. The rock rebounds after hitting the bust. Though I lost the hope of destroying it, I hit the bust with the hammer three or four times, hard. Nothing happened. Then I hit the nose of it and I could see it cut and thrown away from the body. I heard noises around me, calling for the seizure of the aggressor. I jumped over the iron fence on the southern side and reached the railway premises. I had held the branch of a tree beside the fence to get over it; today the tree has grown up and I have tried to catch the branch several times after that night, in vain.

I met Chellappan and Velayudhan below the Overbridge and we walked to Petta. The three of us were walking weapon depots-we were carrying daggers, knives and axes. I realised for the first time that fear makes man a coward. If someone had asked us where we were going, we would have finished him off.

At Petta, I think we slept in the Union office. I left for Kollam in the morning. The news of the destruction of the bust had reached Kollam before me. It was published in a paper called 'Yuvakeralam'. The paper closed down within a few days.

Sanku Pillai and Gopala Kurupp were arrested. While Kurup was arrested Janardanan was very much inside the home but was spared since they didn't search the place. With the arrest of Kurup, we lost our breadwinner and we decided to surrender. We decided to hold a meeting at Padinjare Kollam, presided over by me, in which Janrdanan would speak. Janardanan was against me getting arrested. But I was not eager to work without him being outside.

We were not even able to raise the cash for buying the paper to make wall posters, announcing the public meeting. We got information that Kannanthodath Janardanan Nair, who had gone underground had arrived in his house at Kureepuzha. He gave me Five rupees; he embraced me "for the action".

We were sure that a surrender would bring us torture and a possible lock-up death. Sanku Pillai came out of Jail on parole to attend the funeral of a senior family member. We met him at Koyivila. The three of us moved away to an isolated place and conspired to assassinate Sir C P.Sanku Pillai offering his wholehearted support. He said he didn't even mind being the first accused in a case related to it. It would be a proud moment, he said.

We were given help by all the youngsters in Karunagapally Taluk; they include Sankara Pillai, Puthan Veetil Ramakrishna Pillai, Nareenchi Karunakaran Pillai, Kovoor Karunakaran Pillai, Mararithottath Raghavan Pillai and Banglavil Madhavan Pillai.

I pledged to assassinate Sir C P during the upcoming Education Conference at Thiruvananthapuram, which Sanku Pillai endorsed. He helped us with some cash and we bid farewell. We reached Thrissur where Sreekantan Nair was camping. Mathai Manjooran sent a person with us to locate the camp. When we briefed him on our plan, he was furious. He didn't approve of two in a group making their own decisions. He expressed disbelief in my capacity to attempt the action.

Our initial decision was to shoot down Sir C P with a revolver. But we were not in a position to pay for it. Our enquiries revealed that a revolver would cost around Rs 1000-1200 in the black market. It needs a lot of training to shoot. Hence we zeroed in on a knife.

We could not accomplish action during the education meeting towards the end of October. I waited for a suitable opportunity. Sanku Pillai came out on parole a couple of times again. We met and told him about the issues involved in procuring and using a revolver and our decision to use a knife instead. He said what is important is to get it done, by hook or crook. Sanku Pillai had no weapons to offer; he guided us to Kaithavanathara Raghavan Pillai, who would get a knife made for us. After a couple of days, he handed over the knife to me. This happened at the end of January 1947.

As days went by, peoples' struggle against Sir CP's Independent Travancore gained momentum. I knew that I would never get a chance if I got isolated in view of the struggle. I waited for an immediate opportunity and it came as news in the dailies-he will be there as a speaker in the anniversary celebrations of the Swati Thirunal Music Academy. The King will inaugurate the function. Sreekantan Nair and Janardanan had banned me from sharing the secret with anyone. But I can't keep anything to myself even now. The move was known to a lot of people associated with Sanku Pillai at Karunagapally. I had informed several youngsters, who were in close contact with us in Thiruvananthapuram. Only two front-line leaders knew of the move: Sanku Pillai and T M Varghese ( According to Sanku Pillai's autobiography, G P Neelakanta Pillai also knew- Ramachandran).

N Sreekantan Nair

As the Academy celebrations drew near, discussions grew stronger. Sreekantan Nair, Janardanan, T P Gopalan, K S Joseph and A P Pillai had worked as a revolutionary committee. The resolution to assassinate Sir C P was discussed officially in this committee. Sreekantan Nair, from the beginning, was not in agreement with me doing the action. His personal commitment towards me and my mother's knowledge that he was behind my political entry, stood in the way. He would be responsible to my mother for my loss. But he didn't express his thoughts openly for the reason that it would be interpreted as cowardice.

He informed the committee that he had another candidate better than me, for the action. Except for Janardanan, everyone on the committee endorsed the view. The committee of 7 dismissed Mani as the candidate.

I had been living with this only intention for the whole year. I had become one with the idea. I had also boasted with many. I would become a laughing stock if I am dismissed. I am committed to the people for this patriotic action.

I begged the committee; they refused to relent. I lost my patience and roared: "I resign from your committee; I am more indebted to Sanku Pillai than you people. This is a question of my self-esteem. I will do it without your help."

Sreekantan Nair budged; all the opposition faded away.

Sreekantan Nair passed a budget of Rs 65 on July 15 to assassinate Sir C P. I bid farewell to my friends and left Thrissur. I reached Cochin at night, with K S Joseph. He had two sten guns with him. We slept at the Congress camp. 

At Cochin, I felt a sudden intuition to see the mother of Sreekantan Nair, Janaki Amma, who had loved me like a son. She was in a critical condition. I reached Ambalapuzha during the night itself, saw her and left early morning for Maririthottam at Karunagapally. The knife was kept there. Taking it, I reached Adur via Kayamkulam. From there, boarding an Express coach, I reached Thiruvananthapuram, by 6pm. I took a room at the TBR Boarding and Lodging, on 19 July.

Most of the leaders had left Thiruvananthapuram, fearing arrest after the killing of Rajendran in the Petta police firing. Some were at Cochin and others at Anchuthengu, which was in British India. Our associates were at Anchuthengu. None of whom I knew were in the city. I had an introduction letter from Krishnan Nair of Cochin, to a friend Sadasivan in Thiruvananthapuram. When I enquired for Sadananda Sasthri, his brother Thankappan informed me that he had left for Anchuthengu. I met Sadasivan and told him of my mission frankly. I sought his help to get a pass to the Academy compound.

K C S Mani, then

Sir C P had left Thiruvananthapuram for Delhi on 19 July, at the invitation of the Viceroy. He was expected back on 25 to be present at the Academy. A sense of fear gripped me. If he doesn't come back? Is the God playing a game? On whose side is the Almighty? 

I waited since there was nothing else to do.

July 25 arrived. At 3 pm, I had a shave and a bath before I stepped outside. A moustache was kept for the evening. I wore a Khaki knicker inside, and a mundu over it.A Khadar Juba,without a Banyan. I had met both Chellappan Pillai and Velayudhan Pillai meanwhile-they agreed to accompany me to the Academy and then wait outside.

I left the hotel spending even the last penny of the budget allotted for the mission. A small amount was due at the hotel. Both Chellappan and Velayudhan came, and we began our journey. I went in. There were chairs in four-five rows, on the two sides of the shamiana (pandal) with a way in the middle. I sat on a chair on the left in the first row. Unfortunately, a Brahmin who had worked in my native town for some time, whom I know, came and sat next to me. We shared some stories. He didn't know that I had become a political activist.

The chopping knife was attached to my knicker, under the mundu. Around 5.30 pm, Sir C P Ramaswamy Iyer reached the venue. He stood in front of me, with his back, waiting for the King to arrive. My hand went to the handle of the knife. I gripped it strongly. Should I now? No, wait a little more. He will be here for a long time. I took my hand off the knife.

From the time I was inside, I was shaken by the feeling that all my actions were absurd. There was no reason for a personal enmity towards him. I had been never sent to a lock-up. I had not been tortured. There had been several people who suffered torture. Why can't one among them?

I was immediately shaken by another feeling that thoughts were becoming unnatural.

I looked at the watch of the person sitting beside me. I looked at the small needle moving around. I remembered the last moments of the characters I have read in fiction; instantly the faces of the poor workers who were killed at Punnapra-Vayalar came as a parade in my mind. I thought of the hapless families. I controlled myself. I have to be thoughtless; I have a mission to accomplish.

I think it was 5.30. The King arrived and he was welcomed by the Dewan and other dignitaries to the dais. The inauguration was over within minutes. Sir C P spoke for some time. He explained the idea of independent Travancore.

The King left after the inauguration. The music concert began. Sir C P and his Political Agent listened to it sitting in the chairs in front of the dais.It was Semmangudi Sreenivasa Iyer,on the concert.I don't remember exactly. At about 7.30 pm Sir C P stood up and began walking out. He has to go out, past me. Here he comes. My heart began beating like the piston of a 150 HP engine that was pumping. I gripped the knife hard. The time has come. The marching bugle began beating in my brain. Chariots and horses passed before me, fiercely. I saw the fluttering tricolour of India, above them.

To move easily, I got rid of the mundu, jumped to the front and hacked with all my might. I think the first blow didn't hit him. I hacked again. I don't remember how many times I did it. If I am to remember and describe it in such detail, I should be an avatar, not a human being. Lights suddenly went off. I don't know how it happened. Somebody seized me.

Both myself and Sir C P were in the midst of a multitude. I could not cut him down to pieces. Lights were on again and went off. I put the knife down, shoved off the ones who held me and came out of the crowd. Fear gripped me; I jumped to one side of rows of chairs. The people who sat on them stood up and moved apart. I appreciated the cowardice of my native brethren for the first time in my life. I came out of the Pandal one after me. All of them were trying to figure out as to what happened to the Dewan. I walked back.

Sir C P in his last days

I could gauge the impulse in my legs to run. But a running man will catch attention and will be caught immediately. Hence I didn't run. At the same time, I was afraid that my legs might lose control and run. I fell down and crawled. I moved towards the fence on the western side. I jumped over the fence, falling down on the drainage road. The strangling noise of the leaves on the fence reverberated like the shots from a thousand field guns. I fell on my knees since the distance from the fence to the road was far more than I had assumed. I felt that I was losing consciousness. It was not a familiar terrain. I didn't even know that a road existed there. The needles on the fence poked holes in my shirt. I got rid of the shirt on the road.

I met Chellappan and Velayudhan at the railway line, after the hotel, where I was staying. We went to Chellappsan's home at Petta. He borrowed through his wife, Rs 10 from a neighbour and we reached our hotel back. We settled the bill, took my dresses and went back to Petta. I spent the night at Chellappan's home. In the morning, I boarded a train to Kadaikavur, and from there, reached Palakkad, via Dindigul. I had something to eat only the next morning at Palakkad since my purse was empty.

I stayed there at the house of Madhava Menon and Sankara Menon, who were the sons of Kollangode King. They had the news from dailies; A P Pillai had told the elder one, who was in Cochin the day before that a person called Ravi did the action. I was welcomed as Raveendranatha Menon, cordially by them. They informed our Thrissur camp of my arrival. Sreekantan Nair, K S Joseph, Janardanan and Gopalan reached Palakkad by evening. I was taken for a safe stay in an estate at Chittoor. I spent several days there, cut off from the outer world.

After a couple of days, the police informed the public that the assailant was Narendran of Petta. Assessing that the police had found out, I was taken to Palakkad. Baby John then was a student at Victoria College. I stayed in his lodge. We got information that the police were groping in the dark. Sir C P left on the 19th day of the attack. I began travelling for free.

I was arrested during the reign of Pattam Thanu Pillai and spent a couple of days in the police lockup. The case was dismissed by the First Class Magistrate at Thiruvananthapuram.

No one still knows how the lights went off at the academy during the episode. Police inferred that it was part of the larger conspiracy. It remains a mystery.

( Translated by Ramachandran )

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POSTSCRIPT:

A Sreedhara Menon, a noted historian, based on research has proved that Sir C P had resigned much before the assassination attempt but was continuing at the request of the King (Triumph and Tragedy in Travancore: Annals of Sir CP's Sixteen Years in Travancore.) In a note to the King (January 11, 1946) he warned that if he declined to join the Union, support of the British army would be necessary. But "English character in general and Englishmen in particular will always swim with the tide. To rely upon British help and assistance would be unwise". Yet, he met Sri Conrad Corfield, Political Adviser to the Viceroy, on February 24, 1946, and claimed an independent status for Travancore (S. Menon, pages 233-4). Sir C P changed his stand after having taken up the active advocacy of the cause of independent Travancore in the interests of the Royal Family after his return to the State.

N Padmanabhan Achari, a renowned ivory carver at the Travancore School of Arts, repaired the nose of Sir C P's bust.He was assisted by K Ramakrishnan Achari. Padmanabhan Achari’s grandfather Kochu Kunju Achari was the head craftsman who made the golden chariot for Swati Tirunal in 1842. Later, he and his son Neelakandan Achari made the ivory throne for the Great London Exhibition of 1851.

Born in Ambalpuzha (Alapuzha dist of Kerala) a traditional Communist stronghold, Mani's ancestors were feudal landlords. He was the son of Chidambara Iyer and Thangam Ammal.

After Independence, Mani served as a member of the local panchayat for more than a decade.

Mani married Lalithammal from Senkottai in 1963 at the Subrahmanya Temple in Valliyur. He was then 41 years old, 18 years older than his wife (who was born in 1940). The proposal was introduced by Mani's sister Lakshmi, who was married from Senkottai. Lakshmi knew Lalitha's father Venkatarama Iyer, who was a motor company mechanic, very well.

According to Lalitha, she was taken by Lakshmi to Konattu Madom in Ambalappuzha, and at that time, Mani was not there. Sometime later, Lakshmi told Lalitha to clean her face and feet in the pond on the southern side. After coming back to the Madom, everyone went to Ambalapuzha Sri Krishna Temple, and while going, she met her future husband speaking to a stranger in an Ayurveda pharmacy. Two weeks later, their marriage was conducted. Mani's hair had already been grey, and his teeth were removed after a serious disease at the age of 30. Mani and Lalitha did not have children. Lalitha outlived him for 30 years, finally dying on June 14, 2017, aged 77.

Mani contested the Kerala Legislative Assembly from the Kuttanad constituency in 1965, as an independent candidate (not the nominee of any political party, But RSP leaders instructed him to submit the nomination, So he could be considered as an RSP Candidate), winning only 920 votes. The election result:

Constituency 96 KUTTANAD 1 . THOMAS JOHN, KC 25319, 51.54% 2 . V. Z. JOB, CON 15067, 30.67% 3. SONNEY SEBASTIAN, IND 7684 15.64% 4 . K. C. S. MANI, IND 920, 1.87% 5 . A. K. SANKARA PILLAI, IND 134, 0.27%, ELECTORS: 64880 VOTERS: 49608 POLL PERCENTAGE: 76.46% VALID VOTES 49124.

Mani felt alienated by the party as well as the state in the later years of his life. He spent his last days abandoned and struggling with diseases. When he suffered from loneliness, he found solace in devotion. The feeling of guilt overpowered him. During some nights, after Ambalapuzha temple was closed, he conducted 'sayana pradakshinam' around the temple. Sometimes, he went to Sabarimala without informing anyone. Mani died on September 20, 1987, at age 65, in the Chest Diseases Hospital, Pulayanarkotta, Thiruvananthapuram.

While with Malayala Manorama, I met Chellappan Pillai in 1996 at his home to do a larger story on the attempt. K Pankajakshan, Secretary of the RSP, facilitated the contact. I could not complete the story then.

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Illustration of the attack done by Sarath Sunder Rajeev, Assistant Professor, Dept of Architecture, College of Engineering, Thiruvananthapuram. Padmanabhan Achari is his great grand uncle and Ramakrishnan Achari, maternal great-grandfather.

© Ramachandran 

A BRITISH RESIDENT DISCOVERS A GURU

Thycaud Ayyavu Becomes Manager

It was in Madras, as part of his business of supplying goods to a military camp,that Thycaud Ayyavu swamikal came in contact with a British official Atholl Murray MacGregor.When MacGregor later became Resident of Travancore and Cochin,he made Ayyavu the Manager of his Residency in Trivandrum.

 Atholl MacGregor (1836-1922) joined the Madras Civil Service in 1855 and served as the British Resident in the princely states of Travancore and Cochin. MacGregor earned a place in  history as the person who controlled the Mappila Revolt and later served three terms as Resident.He was the son of Sir John Atholl Bannatyne Murray-Macgregor ( 1810-1851),a Scottish Baronet,and colonial administrator, who served briefly as President of the British Virgin Islands in 1851. His mother was Mary Charlotte (died 1896), youngest daughter and co-heiress of Rear-Admiral Sir Thomas Masterman Hardy, 1st Baronet.His brothers included Rear-Admiral Sir Malcolm (1834–1879), who had a career in the Royal Navy and inherited the baronetcy; Sir Evan (1842–1926), a civil servant who became Permanent Secretary to the Admiralty; Alpin (1846–1899), a gentleman usher to Queen Victoria.

MacGregor was Resident thrice:26 February 1867 – 26, May 1867;11 October 1875 – 1877 and 28 March 1879 – March 1881.He belonged to the family of the Duke of Atholl.

When Atholl Murray Macgregor was born on 22 Jul 1836 in Muthill, Perthshire, Scotland, hs father, John Atholl Bannatyne Murray Macgregor of Macgregor, and of Lanrick; 3rd Baronet, Macgregor-201 was 26, and his mother, Mary Charlotte Hardy Hardy-1987, was 23. In 1851 England Census records that Atholl Murray Macgregor was living as a lodger with William and Emma Walton, and was a pupil at the Rectory.Atholl Murray-MacGregor passed away on 2 Mar 1922 in Perth, Perthshire, Scotland, at the age of 85.

He married Caroline Mary Stuart ( Menzies -1847-1906.)They got married on 23 April 1878 in Yorkshire West-Riding, Northumberland, England.She was the Daughter of Robert Menzies 7th Baronet and Ann Balcarres (Stewart-Alston) Menzies.Sadly her mother died only four days after her marriage. They had four children during their marriage; three sons, and one daughter.Sons:John Atholl MacGregor ( 1880-1916),Robert Menzies MsacGregor ( 1882-1946) and Evan Malcolm MacGregor ( 1883-1960).

 In 1891 the family were living at 'Eastwood', Caputh, Dunkeld, Perthshire, Scotland with their three younger children, their eldest son having died during Military service in World War I at the Somme, Picardie, France. By 1901 the family had moved to 'Ardchoille' Kinnoull, Perth, Perthshire, Scotland, where Caroline lived with her husband and two youngest children.

Ayyavu Swamikal was born in 1814 in Nakalapuram in Tamil Nadu. His original name was Subharayan.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, he is destined to serve humanity at 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 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 travel with them. He also acquired proficiency in English, Siddha medicine and alchemy during his wanderings with the siddhas.

Thycaud Ayya Swami

At the age of nineteen he was sent back home with instructions to look after his parents and brethren. At home he continued worshiping 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 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 keerthans the temples bells rang by themselves and the doors opened to give him darsan.

He went to Trivandrum during the period of Swati 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 a marriage was going on at the house where he stayed a very old lean women told him that someone will be coming to meet him from his village and asked him to go to the traveller's shed near by on that night. The Goddess gave darsan 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 to Kasi. The whole responsibility for the family fell on his shoulders and he started a business to support his family. In accordance with the direction of his guru, Subbarayan got married. He used to deliver spiritual discourses at Madras.He also supplied goods to a military camp there,where MacGregor was employed.

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. 

Ayya was guru to both Chattampi Swami and Narayana Guru.In the biography of Ayya published by Kalady Parameswaran Pillai in 1960, Pazhaniya Pillai author and son of Ayya Swamikal writes:

“ On Chithrapaurnami day of 1055 ( 1880) my father chanted “Balasubramanya manthra” to Nanu Guru. After completing the “SivarajaYoga Sadhana” Narauana Guru went for meditation ….. Kunjannan (Chattmpi Swamikal) and Nanuannan (Nanu Guru) described and worshiped my father as “Siva” (page 78).

Ayya used to say that any saint can install idols in temples. Ayya Vaikundan too was the disciple of Thycaud Ayya Swamikal. The rebel Vaikundan was relapsed from jail by the advice of Ayya to Maharaja. Vaikundan a ccepted the title of Ayya and the turban of Ayya Swamikal. He introduced installation of mirror as idols in temple. Later Sri Narayana Guru followed Ayya Vaikundan and founded “kannadi temple” in Kalavamkodam, Alapuzha.

When Ayya started “panthibhojan” (inter-dining) with Ayyankali the upper caste leaders ridiculed Ayya as Pandipparyan” and “Mleschan”. Then Ayya told them that,

“intha ulakithile ore oru……..” Sri Narayana Guru later translatesd it into Malayalam.

Thus the slogan “oru jathy,oru matham….” was born ( page 114-115 ).

Ayya was an ardent practitioner and Acharya (Guru) of the ancient Shivaraja Yogic system and stands in the traditions of Tamil Sidhas like Agasthyar, Bhogar, Manikkavachakar, Thirujnanasambandhar, and Thirumoolar.He was the Guru of other monks like Kollathamma, Swayam Prakasha Yogini Amma, Thackalai Peermohammed Sidhan, Makkadi Lebba, Fr. Pettayil Fernandaz, Sri. Ayyan Kali, Manonmanium Sundaran Pillai.He was born and brought up in Chennai. His ancestors were great Shaiva Yogis and Vedanthis. In childhood itself he had the opportunity of getting blessings of his Gurus, Sri Chatti Paradesi and Sri Satchithananda Maharaj, (the Tamil saints of Sage Agasthyar order). He had traveled with them between the age of 16 and 19 and learnt higher yogic techniques including aastral travel.

Ayya was an alchemist too-Alchemy, ie, preparing a tincture of mercury and sulphur, can afford to expand the lifespan to 150-200 years. Mercury was viewed as the seminal seed of Shiva. It formed a part of the alchemical triad of mercury, sulphur and air, corresponding to the trinity of moon, sun, and wind. Breath controlled through the practices of Pranayama, transformed the body's winds into a spiritual mediator that could unify the solar and lunar currents within the body. Much like the alchemical process applied air to mercury and sulfur to form the amalgam that brought the work to completion. Consciousness was seen to ride the vehicle of breath into union with the absolute in the Sahasrara Chakra at the top of the head. TheYogi could, through the intercession of the Goddess, placated by manipulation of the breath, expand consciousness to the point where it becomes what is called the Maha Chitta or "Great Awareness" which is the God Shiva himself.

Towards the end of his life, Ayya guru was obsessed with alchemy. It is said that like many yogi’s of the time, he had conducted experiments to make gold out of copper.An European spy was send to keep an eye on him,but Ayya failed to make gold.

W W Strickland,a British anarchist,who was in Travancore in 1908,wrote a book,Travel Letters from Ceylon,Australia and South India.

One day Ayya guru was very impatient and restless, walking round and round.  Strickland asked him what the matter was. The guru told him that he was expecting two of his disciples who had gone to meditate at Maruthwamala to bring a certain plant which he needed for some experiment. After some time two boys entered the scene. The guru eagerly asked, "Did you bring what I had asked you to bring ?"

The senior of the two boys with some hesitation said "We have brought what you wanted" and took out something from his mundu and placed it on the table. It was a gold coin which probably they had purchased from the market. The guru's face became red with anger. Seeing this, the boys made a quick exit. The spy asked, "Sir, you should be happy since they have gifted you a gold coin. Why are you angry ?"

Then the guru said, "They are making fun of me. They think I am greedy for gold. They do not understand my real purpose. What I need is a certain plant for an alchemical experiment which requires this plant. The plant is only for cleaning the brass coin. The real transmutation process is psychical". The spy grabbed the golden opportunity. He offered to bring the plant. The guru at first was reluctant, saying that being a foreigner he may not be able to converse with the local people and get the plant. But the spy was very enthusiastic and at last the guru told him the name of the plant. The spy hired a horse drawn carriage, went to Maruthwamala and brought a carriage full load of the plant. This pleased the guru and he included the spy in the experiment in place the two boys who never showed up again.

It was Walter William Strickland,who sent Chempaka Raman pillai to Germany.

It was MacGregor who prepared a list of birds for Logan's Malabar Manual,based on Jerdon's Birds of India.But the Manual records that there are errors in this list.

Visakham Thirunal

V Nagam Aiya,in Travancore State Manual records that MacGregor was impressed with Visakham Thirunal,who succeeded Ayilyam Thirunal on 17 June 1880.MacGregor wrote to him:

" It is a matter of greatest satisfaction that the crown will devolve on one so well settled,as Your Highness is,to excercise an authority on which the welfare and happiness of somany depend.In saying this I do not adopt the mere ordinary courtesy of court language but I express an opinion for which the strongest ground has been afforded by Your Highness's former career and known attainments and principles...I am firmly of opinion that few princes have ever succeeded to a throne with more opportunities earning a great name ,and if Your Highness devotes your talents in singleness of purpose to the good of your subjects,as I believe you will do,the benefit will not be confined to Travancore,but will be reflected far and wide over Hindstan".

Visakham Thirunal was there for five years only- At the age of nine he started his English education under Subba Row, who later became Dewan of Travancore. He also wrote in The Statesman and the Calcutta Review.

In 1861 the prince visited Madras and met with the Governor, Sir William Denison, upon whom he made such a favourable impression that the Governor remarked that "He is by far the most intelligent Native I have seen; and if his brother is like him, the prospects of Travancore are very favourable."

The Maharajah's elder brother, Ayilyam Thirunal, died after ruling Travancore for twenty years from 1860 to 1880.Ayilyam and Visakham fought with each other;Visakham Left the Palace and his associate poet Keralavarma Valiya Koyithampuran was made a hostage.Since Ayilyam's reign was full of intrigues,MacGregor's letter assumes special significance.

Travancore Emblem

The Delhi Durbar of 1877, decided to standardize the armorial bearings/royal banners/coat of arms for most Indian States.It was meant to highlight the might of the British Empire, an event marking Queen Victoria's ascension to the title of Empress of India.

On September 02, 1876 a letter reached Resident of Travancore and Cochin, Mac Gregor, from Phillip Hankin at the office of the Viceroy of India,Lord Lytton. Hankin wanted Mac Gregor to find out if the royal families had “quasi Armorial Bearings” or banners that are in use. And if they did, to send the details.

Mac Gregor replied with a little note and two sketches that he had received from the state offices of Travancore and Cochin. Travancore’s state symbol contained the conch shell – the symbol of Lord Vishnu, whose sleeping form, Sri Padmanabhaswamy, was their deity. In early October, a very confused British official sent a letter to Mac Gregor. He drew a rough squiggle meant to represent the conch shell and asked what the meaning of it was. “What is the shape… candlestick or lampstand…”

Mac Gregor responded with detailed sketches of “…the armorial bearings, if it can be called that.”

Neither emblems had any distinct colour but the Calcutta HQ had designed an emblem for Travancore King, a golden-colored conch shell on a blue background. The Dewan had a pea-green flag and in Alapuzha, the Dewan’s Chief Supervisor had made him a banner with a white conch shell within a red oval.A confused Mac Gregor wanted the capital of Travancore to settle the matter, but expected a telegram with clarifications to find him before he got there.A telegram reached Mac Gregorin time. In it was the detail the British wanted confirmed – the emblem was the conch. The national colour would be a light yellow, as preferred by the king. Yellow was Lord Vishnu’s colour.

Henry Edward Sullivan, In Charge of the Inam Department in Madras received a letter from the Calcutta offic,on 17 October. He was told to get the emblems painted:If a vivid description of the colours is available, they can get it done at the Calcutta School of Art. After a month,Mac Gregor realized that thes move was by the Viceroy Lord Lytton ( 1876-1880 ) himself. They were being made for the first of the grand British imperial Durbars in India.In a letter of 21 October , a more developed sketch was sent to Mac Gregor.It displayed the conch shell within a plaque, shielded on both sides by elephants with raised trunks holding different objects.

Kochi Emblem

A month after, Cochin Dewan T Shungoony Menon wrote to MacGregor. He requested the Resident to send his band from Kollam as there were only three bands in Cochin, and the incoming party with the Governor and his wife was large and could not possibly make do with only three bands.Shungoony then provided the details of the Cochin banner, explaining that the King's seal is a conch shell with an umbrella on one side, a traditional lit lamp on the other side and the whole surmounted by a palanquin. The colours of the flag preferred were red and white.The letter made it clear that the King being old would not be attending the durbar.

Lord Lytton

Henry Edward Sullivan became Acting Resident of Travancore during 10 Mar 1877 – Feb 1878.

Lord Lytton,a character in the banner drama,was an extra ordinary human being.

Edward Robert Lytton Bulwer-Lytton, 1st Earl of Lytton,( 1831 – 1891) was an English statesman, Conservative politician, and poet (who used the pseudonym Owen Meredith). He served as Viceroy of India between 1876 and 1880—during his tenure Queen Victoria was proclaimed Empress of India—and as British Ambassador to France from 1887 to 1891.

His tenure as Viceroy was controversial for its ruthlessness in both domestic and foreign affairs: especially for his handling of the Great Famine of 1876–78, and the Second Anglo-Afghan War. Lytton's policies were alleged to be informed by his Social Darwinism. His son Victor Bulwer-Lytton, 2nd Earl of Lytton, who was born in India, later served as Governor of Bengal and briefly as acting Viceroy, and he was the father-in-law of the architect Sir Edwin Lutyens, who designed New Delhi.

The New York Times, reported in 1891:

"Midway on his journey [to India] he met, by prearrangement, in Egypt, the Prince of Wales, then returning from his tour through India. Immediately on his arrival in Calcutta he was sworn in as Governor General and Viceroy, and on 1 January 1877, surrounded by all the Princes of Hindustan, he presided at a spectacular ceremony on the plains of Delhi, which marked the Proclamation of her Majesty, Queen Victoria, as Empress of India. After this the Queen conferred upon him the honor of the Grand Cross of the civil division of the Order of the Bath. In 1879 an attempt was made to assassinate Lord Lytton, but he escaped uninjured. The principal event of his viceroyalty was the Afghan war. "

After turning down an appointment as governor of Madras, Lytton was appointed Viceroy of India in 1875 and served from 1876 to 1880. His tenure was controversial for its ruthlessness in both domestic and foreign affairs.In 1877, Lord Lytton convened a durbar (imperial assembly) in Delhi that was attended by around 84,000 people, including Indian princes and noblemen. In 1878, he implemented the Vernacular Press Act, which enabled the Viceroy to confiscate the press and paper of any Indian Vernacular newspaper that published content that the Government deemed to be "seditious", in response to which there was a public protest in Calcutta that was led by the Indian Association and Surendranath Banerjee.

Dewan Sankunni Menon

Lord Lytton arrived as Viceroy of India in 1876. The rains had been failing in parts of the Madras Presidency since 1875, and the administration's response has been held to contribute to the death toll of between 6.1 million and 10.3 million people.

His implementation of Britain's trading policy has been blamed for increasing the severity of the famine.Critics have contended that Lytton's belief in Social Darwinism determined his policy in response to the starving and dying Indians.Lytton was a protégé of Benjamin Disraeli in domestic affairs, and of Richard Lyons, 1st Viscount Lyons, who was his predecessor as Ambassador to France, in foreign affairs. His tenure as Ambassador to Paris was successful, and Lytton was afforded the rare tribute – especially for an Englishman – of a French state funeral in Paris.

Cochin Dewan Thottakattu Sankunni Menon (21 April 1820 - 1881), also spelt as Shungoony Menon, was an Indian civil servant and administrator who served as the Dewan of the Cochin kingdom from 1860 to 1879. His administration is recognized as a period of development. Sankunni Menon's brother T. Govinda Menon also served as Diwan from 1879 to 1889.

Sankunni Menon was the eldest son of T. Sankara Warrier who had served as the Diwan of Cochin kingdom from 1840 to 1856.Born in Trichur in 1820, Sankunni Menon had a good English education and joined the Madras provincial civil service serving as a Deputy Collector in Tinnevely District when he was appointed Diwan of Cochin to succeed Venkata Rao.

The first four years of Sankunni Menon's diwanship were occupied with his handling the intrigues of his deputy, Parameswara Iyer. In 1864, Iyer's patron Ravi Varma IV died and Sankummi Menon took full control of the administration after dismissing Iyer.He opened the Ernakulam Public Library on 1 January 1870 and the Trichur Public Library in 1873.Sankunni Menon retired on 22 August 1879 due to failing health. He was succeeded by his younger brother Govinda Menon.

© Ramachandran 

CHATTAMPI SWAMI'S BRAHMIN GURU

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.

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.

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.

Chattampi, 40 days before samadhi

Since the Vedanta texts in Tamil were ancient, he had to acquire knowledge of ancient Tamil grammar. Chattampi approached Swaminatha Desikar, a Tamil Brahmin, who was the Tamil Teacher at Trivandrum College. He used to attend some sessions of the Jnanaprajagaram. Desikar agreed to the request. Chattampi reached Desikar's home every day and learned Tamil grammar. He learned science, Purana and Vedanta books in Tamil. Chattampi got the feeling that Tamil is the quintessential language of all wisdom in the world.He read Kambar, Thirukkural, Pattanathu Pillayar, and Nakkeerar.He got drowned in the Tamil spiritual poetry. He wished for a knowledge pilgrimage across Tamil Nadu.

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".

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.

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.

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.

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.

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