Chapter 5

The questions raised at the end of last chapter was :  1.) ‘Whether the mission of the Mutts, established by the disciple of Sankarar, still remain to the teachings of Sankarar?’ 2.) ‘What evidence we have to substantiate that Sankarar had not established the Mutts himself?’. First of all, let us look at the answer to the second question. Knowledge is simply, not believing in traditional stories and rumors prevailing in the society overlooking all other facts, putting all available information and performing discriminative analysis using logical reasoning. Along this reasoning, let us look at the question ‘Whether Sankarar established all the Sankara Mutts?’. If we look at the question with the known fact that Sankarar attained ‘Moksha’ at his thirty two years … Without proper roadways and with no clear roadway maps to guide the travelers to their destination, during the days of Sankarar, we need to deeply think over the possibility of a person traveling to four corners of India. Even today, from the main highways there are several side roads taking off to various villages located deep into the country side. On their pathways there are several villages with metal and dirt roads with no directional signage to let the travelers know of their whereabouts. Passing through these narrow pathways into the villages … Even today, with such advancements as Global Positioning Systems (GPS), what a difficult task one faces in reaching their destination? … How much time gets wasted in navigating through these side roads? … If that is so, during the primitive days without the scientific advantage … Sankarar, who lived in those days when the ’gnyaanam’ (knowledge) reached its zenith, during his span of life wrote treatises to several Vedic literatures and wrote translations and explanations to several religious and philosophical literatures. For writing these treatises, explanations and translations he must have spent considerable portion of his life in learning, analyzing, experiencing and digesting the source books. In all probability, his life span of thirty two years would have consumed for all his literary activities. With these monumental tasks … Traveling by foot to various villages he has spread the ‘Adhvaitha’ philosophy. Traveling through the cold and hot weather seasons, dictated by the Lord of Nature … The expanses of land that we call as India today … By foot, how long would have consumed for Sankarar to travel this vast spread of land? Traveling to various places and immediately establishing mutts was not Sankarar’s priority. It does not seems necessary, that there was a need for establishing a mutt at that location, as soon as he reached a place. In these circumstances … From Sirungeri in the South to Bhadhrinath in the North … Poori in the East to Dhwaaraka in the West … One in each corner of India … at far and distant places to each other … Sankarar who died at an young age of thirty two, traveling by foot,
established these mutts is really questionable just by adding the time it will take for traveling during the primitive days.
Next …
The ‘Sacred Spot’ where Sankarar obtained his ‘Mukthi’(Liberation) is still a mystery and is not concluded with certainty. Suppose we assume that Sankarar himself, during his lifetime, had established these four mutts. If that is so … After Sankarar has obtained his liberation … Just for the devotion for their Guru … And to bestow the utmost respect for him … For paying back for all the benefits received from his teachings … His disciples would have established, in any one of the mutts that he had established, would have built a memorial in his honor. What other honor can surpass this gesture, for the mutt that he had established? O.K. … Suppose we consider that Sankarar himself told his disciples ‘My death is also a Maayai (unreal). Hence do not bury me in one of the mutts that I have established and destroy the purpose for which the mutts were established’. If that is so … Wouldn’t they have established a memorial for Sankarar at the same location where he attained liberation? … Such memorial was not even found after extensive search. Let us set aside all these questions to one side … On the other side, the Gods are themselves witness to the statement that Sankarar did not establish Sankara mutts. What? God as a witness? …

Yes! Couple of chapters back I have given you the verse that was written by Sankarar, that outlined the pathway to liberation. That was … By having a good relationship with monks and through that relationship, forego all desires on worldly pleasures such as land, family, and wealth  … Give up lust … and through these sacrifices controlling the wandering mind is the pathway to liberation. Sankarar, who outlined this pathway … As I have mentioned in previous chapters also condemned those insisting on idol worship as the way to liberation. I.e., Only by cleansing the mind one can attain liberation … Other than that by worshipping idol either one way or the other one cannot accomplish liberation was the essence of the teachings of Sankarar. The one who despised the worship of idols … Would he have advocated installing idols in his mutts and conduct ‘Aagama’ worships? That too… In the mutts established by Sankarar, who said ‘Aham Brahmam’ (God Within), let us look at the types of worships practiced at present.  

Sirungeri mutt that is located in the South, ‘Shaaradhaa Dhevi’ worship goes on … In the Poori mutt, that is located in the East, Krishna worship is carried on … The Bahdhrinaath mutt, located in the North, Shiva worship is conducted every day … In the Dhwaaraka mutt, situated in the West, Krishna worship goes on. Thus in all four mutts idol worship … That too different idols in each of the four mutts … If Sankarar himself had established these mutts, would he have advocated such worships be carried out in contradiction to his own philosophy and preaching? … Some may answer to such questions by saying ‘Sankarar was the one who established these mutts. Later on his devotees made these changes and introduced idol worships’. Well! The above statement is the answer to the first question … i.e., Are all the mutts functioning as per the doctrine of Sankarar? … The answer is an emphatic ‘NO’. Thus we got the answer to the first question.  

Next … Only four mutts? … No memtion about the mutt at Kaanchi? … This question is raising. For older generation like ours it is Kumbhakonam mutt.

Kumbhakonam mutt? Kaanchi Mutt? Before we get into these questions … Let us go back five hundred years back and stand in the entrance veranda of the Sirungeri mutt.

From present Bangalore only few hours travel by a motor vehicle. There lies Shimoga. Bountiful natural beauty was flowing up and down the slopes of the Western Ghats of India. If we go further approximately one hundred kilometers, on the wet and fertile banks of the beautiful Thunga river, soaking in that beauty lies Sirungeri. In this Sirungeri, located in the central portion of Karnataka state, situated the Southern regional Sankara mutt. In the front paved yard of the simple structure, resembling a conical hut, then and there one can hear the voice of few Brahmins. The monks of the Sankara order were sitting in the hut … There also were some Brahmins. After roaming through several villages over an extended period, it appears that, ‘Adhvaitha’ monks returned back to the mutt only on that day. That was the reason for the excitement! At this point, I like to tell you certain special message about the operational procedures of the mutts. The monks of the Sankara mutt … Shall keep the mutt as the nucleus and spread the message of ‘Adhvaithan’, by roaming by foot, only in limited areas around the mutt. Similarly, only those people living in the designated territory of the mutt, can visit the mutt and get audience or blessings of the monks. Thus each mutt had its own boundary to provide their services.

Beyond the established borders, neither the chief of the mutt shall venture to go out, nor the devotees residing beyond the borders shall enter into the boundary of the mutt to get blessings. Now you may wonder who becomes the chief of the mutt. The chief executive of the mutt was called ‘Mataathipathi’ (Chief of Mutt). ‘Athipathi’ means that person in-charge of the mutt. Of all the monks, the senior monk, where the seniority based on the time after he was inducted as a monk, was called as the ‘Athipathi’. The person who succeeds him will be the highest seniority monk of the remaining monks. This was the succession order for ‘Athipathi’. Alternatively … He was not the one who has accumulated all the statistics about the income and expenses and appointed to manage the mutt. In those days there were several youngsters chose to became disciples in Sankara mutt and became monks. Of all those disciples, the senior most monk after sworn to celibacy becomes the ‘Mataathipathi’. I.e., The Senior Saint becomes the chief. After this simple explanation over the succession issue, let us go back to the front patio of the Sirungeri mutt.

Thus, a senior monk was presiding as the Chief of the Mutt. After prostrating on his feet and getting his blessings and with complete satisfaction some Brahmins were exiting the room. At that time, as some young ladies entered the room of the Chief of the mutt, and wanted to meet the ‘Mataathipathi’ to get his blessings … “Stop” came voice of one of the executive of the mutt. “You shall not come inside his chamber. Swami will not receive you and he will not eat and enjoy the fruits and sweets that you are carrying with you”. “Why?” … The ladies carrying the fruits and sweets retorted. “Because you are all ladies. You are not welcomed in this mutt. The apparent ‘pleasure’ that is to be gained by the company of ladies is forbidden. The pleasure of fathering babies … Such wealth derived as a result of marriage and love is strictly forbidden and that is why he became a monk. Hence, how can he receive you and entertain your company? If you run into some beggars, please donate it to them. Now you can return back to your place …”. Thus the executive gave a long explanation. Ladies shall not be admitted into the mutt was the rules adopted in the early days of the mutt. The young ladies returned back and as they were returning often they turned back and glanced at the mutt.  

After this incidence, to the same mutt, some more Brahmins came in bunches. Along the same manner, they were also stopped in front of the chamber. “Why? Are we ladies? We are also the followers of ‘adhvaitha’ philosophy. Why are you not letting us in?” … “No! You do not have permission to go inside” … ‘What? We do not have permission? After the executive replied to their question, the rest of the story.  

For each mutt a boundary had been established. Can you recall that I have already mentioned that within that boundary the devotees as well as Chief of the mutt were required to operate? On that basis, the present Tamil Nadu falls within the boundary of the Sirungery mutt. From the Tamil country, several hundred Brahmin families migrated into Shimoga district of Karnataka and in other places close to Sirungeri. Among them, several Vedic scholars and ‘vidhvaans’ (eminent poets), were rewarded with land grants and deeded villages as gifts for their service and talent by Kings and other barons. Brahmins belonging to such affluent families were the ones who were visiting the mutt in groups. Either observing their affluent behavior or their language some of the operatives of the Sirungery mutt were jealous and not able to digest.  

 “  Aren’t you Brahmins having your ancestry from Tamil Nadu?”  … Asked mutt member.  “  Yes … Is there a problem?”  … Retorted one member of the Tamil devotee group. “  You come from a region that is beyond the Sirungeri mutt. Hence, for you people     there is no relief.”  … response from the member of the mutt. “  Isn’t entire southern part of India within the boundary of the Sirungeri mutt? … We also belong to the southern part of India. So why we are not welcomed here? … Tamil Brahmin delegation. “  We are not bound by the geographic boundary. Set the boundary issue aside. Based on customs of your lineage and the scriptural discipline that you have been following, you are nothing but misfortune for this mutt. You are beyond the auspicious limit of this mutt. Hence, you do not have permission to visit this mutt and get blessings.” … Answers the mutt member.

It is my opinion, that for the first time, ‘people of Tamil origin’ were refused admission to an institution and discriminated in Karnataka for the very first time.

You may ask, what is the relationship between … not letting the Tamil expatriates inside the Sirungeri mutt … and the argument whether it is Kanchi mutt or Kumbhakonam mutt. Let us go back to the front veranda of the Sirungeri mutt. Personnel of the mutt “Whatever ‘gothram’ (a sub group of a caste) you belong to, or whatever Vedic sect you belong to (Brahmins were sub divided, in addition, into four different Vedic groups namely ‘Rig’, ‘Yajur’, ‘Saama’, and ‘Atharvana’ based on their lineage, which depends on the Vedic tradition their ancestors have been following) you have no privileges to get blessings, or initiate into monkhood or worship the ‘matathipathi’. Hence, you shall not visit this mutt. Because of your visit, you will bring this mutt nothing but misfortune and you will be cursed with sins”. The visitors “We also live within the jurisdictions of this mutt … How come, we cannot come inside the mutt?”. The logical reasoning of the visitors and their sacred protest did not yield any success. Along these lines, there is another important point. It shall be noted that, several families that migrated some generations back, from ‘Chola Mandalam’ (present Thiruchirapalli and Tanjavur Districts) and from “Then Mandalam’ (Southern Districts) such as Thirunelveli district in and around Sirungeri have been regularly getting blessings from the mutt, and initiated into ‘bhahmachariyam’ (celibacy) and monkhood. Eventually, they were also denied admission to the mutt. Hence, the Tamil citizens settled in Karnataka region were agitated and opened dialogue to find out a solution to this situation.

“We shall not let this atrocity continue. We shall make a forced entry into the mutt, that forbids us entry. We shall take part in all the activities and ceremonies of the mutt.” … Came the angry voice of a youth, as he was knotting his loose long mullet hair. “They are trying to segregate in devotion to God. We shall face this as a challenge and shall enter the mutt with utmost courage.” … Another voice came from the angry crowd. Thus, several forceful voices were raised in that revolting mass. However, one voice that was diametrically opposite. “ We are not average people … We are eminent scholars of Vedas and are soaked in Vedic knowledge. For the scholarship of our eminent scholars and poets, the kings and several landlords have deeded several villages as gifts. We shall establish our own mutt and serve God as well as the destitutes.” … This idea grabbed everybody’s imagination … From that day on they abandoned the Sirungeri mutt and they established a new and equivalently prestigious mutt at Sangameshwaram. They appointed among themselves a ‘matathipathi’ and based on the knowledge and wisdom received from the mutts established by Sankarar, the mutt was carefully managed and served the migrants from Tamil Country.

Devotees from various parts of Tamil Country including  ‘Chola Mandalam’ (Tiruchirapalli and Tanjavur Districts) and ‘Thondai Mandalam’ (Arcot Districts) took long pilgrimages to this new mutt. At this same period, in Kanchipuram an important event happened. Kanchipuram was a well known town and was called in various names such as ‘Temple Town’ for its famous temples and ‘Queen City’ for its sculpture and art. It was also a very auspicious town and considered as one of the ‘Shabtha Muththi Sthalam’ (Seven Chief Sacred Places). It was placed among ‘Ayodhya’, ‘Madhura’, ‘Maayaapuri’, ‘Kaashi’, ‘Poori’, ‘Dhwaragai’ as one of the most sacred places. It has the distinction of being the only city in the Southern India. At that stature, in this town the devotion to God was flowing freely without any barrages and irrigated the religious field. Wherever you see, in the streets, there was religious chantings. In the city of sculpture, the devotees who returned from Sangameshwaram, established a branch of the mutt. There were no buildings. No vast grounds. A very small hut, with simple appearance was the Kanchi mutt. Based on Sankarar’s teachings, it was established to spread the message of ‘Adhvaithan’ and carry on charitable services to the poor. Its appearance was so simple that many people do not even know its whereabout.

From the mutt, begging for food and for preaching the adhvaitha philosophy, the monks travel to places where people assemble such as temples and banks of rivers. Gradually, people start recognizing the service provided by the mutt and its reputation started to spread around the countryside. At this period, in Tanjavur, the ruling of the Nayakkar had begun. Nayakkars strongly believed in the teachings of the Hindu monks and always longing for their blessings. As a matter of fact, several Hindu monks and celibates served as ministers in their ruling cabinets. As the Nayakkars ruling dynasty founded with Hindu Dharma as the basics, they valued very much the generosity towards the destitute, devotion to God and religious disciplines. In order to unifying all these basic tenants and guide them in a path of Hindu Dharma, they required the assistance of Hindu monks. Eventually, the level of scholarship of the monks of the Sankara mutt at Kanchi, and their teachings has reached the ears of the Nayakkar kings.

A scholarly and reputed Hindu mutt … Why? Let us relocate that mutt within our own kingdom. We shall make all the arrangements for the relocation. Since, Nayakkar kings strongly valued the Hindu Dharma and desired in florishment of generosity and devotion to God, the Government issued an order guaranteeing the relocation and welfare of the mutt. The Kumbhakonam Mutt was established approximately between four and five hundred years back. The mutt from Kanchipuram was displaced to Kumbhakonam and was named ‘Kaamakoti Mutt’. Since, the Government built the entire facility for the mutt and provided for the subsistence, and with the support of the Nayakkar’s government, the mutt was functioning with vigor. New facility. The kings have donated considerable land and property as grants to cover the expenses of the mutt. From that time on, till the middle of the twentieth century it was known as the ‘Kumbhakona Kaamakoti Mutt’. That was the reason, the mutt was called as ‘Kumbhakona Kaamakoti Mutt’ by the old timers. Eventhough this mutt was established several centuries after the death of Aadhi Sankarar, some people still preaching to the people that this mutt was also established by Aadhi Sankarar. Let us set aside all the rumors and fables and let us continue further and explore the history behind the displacement of the mutt back to Kanchipuram.

Before we proceeding to find out how the Kumbhakonam Mutt uprooted to Kanchipuram … We shall look into the modes of operations of the Kumbhakonam mutt. Just like the Sirungeri mutt, that did not allow the ladies inside the mutt and strictly observed the service boundaries, Kumbhakonam mutt also functioning under similar rules … Except the Tanjavur district in which the mutt was located … a part of the Thiruchirapalli district … Coastal regions of Ramanathapuram district … and Thondai Mandala region (Arcot districts), the Chief of the Mutt will not travel beyond the boundary. However, a unique feature of this mutt is that the devotees from any part of the country can visit and get blessings. I.e., though the travel boundary of the Chief of the Mutt is limited, there was no boundary restriction, ‘boundary less devotion’, for the devotees. At this point shall we examine a ‘slokam’ (verse) that defines a devotee?

“Paramaathmane Yiir rakthaha  Viraktho aparamaathmanii … “

This ‘sloka’ defines a devotee. Meaning … “Only a person who loves God is ‘Bhakthan’ a devotee. A person who loves any other person or any other objects is not considered as a devotee”. If we expand the meaning … The religious grammar defines the one who has no bodily relationship with females, who has no desire to have off shoots, one who has no intension to get involved either in love life or in family life, shall be considered as a true devotee. In these days, when they print flyers from tiny small temples on the street corner of a village to monumental temples in major cities, they address everyone as ‘Bhaktha Kodikal’. Just think and apply the definition of a ‘Bhakthan’ and you will find that there exits not very many devotees amongst ourselves. Let us come to the point. Whether adhering to the above definition or not, several ‘Bhakthas’ (devotees) were visiting the Kumbhakonam Mutt. However, none among them was belonging to the lowest ‘Shudhra’ caste. Reason? “‘Abrahmanas’ (non-bharmins) shall not become a ‘sanyaashi’(monk) …” is the law devised by ‘smiruthi’ (that orally conveyed). As an corollary to the above law of ‘smiruthi’, people belonging to the ‘shudhra’ caste shall not even visit and get blessings from any monks.  
In this climatic conditions, with the support of the ruling kings, the Kumbhakonam mutt was carrying on their services in a grand manner. After a succession of several chiefs of the mutt, Sri Chandrashekara Saraswathi Swamikal, became the Chief monk of the Kumbhakonam Mutt. I became a intimate friend of him and was dealing with him on several issues that was dear to his heart. During that period, ‘Maha Periyavar’ (Sri Sankarachariya of Kumbakonam Mutt), started to travel beyond the traditional boundaries of his mutt, to preach about the ‘Adhvaitha’ teachings of Sankarar. It is to be noted that by this time the traditional boundary curfew was loosened up and they were free to travel beyond the boundaries of the mutt. As a result, several important industrialists and civic leaders became his devotees.

During the days of India’s independence fight … from my recollection …  Mahathma Gandhi has traveled to Kumbhakonam and met with ‘Maha Periyavar’ at least three times. In addition … several national leaders have visited with him, worshipped him, and got his love as well as blessings. Even during this period, there were several colliding debates between the Sirungeri mutt and the Kumbhakonam mutt over several basic issues and opinions. While the Sirungeri mutt was claiming that they were the ones established by Sankarar, the Kumbhakonam mutt denying that statement and claiming that indeed the Kumbhakonam mutt was the one established by Aadhi Sankarar … several such disputes, claims and disclaims were aired. While these disputes were going on, on the other side, the propaganda of ‘adhvaitha’ teachings and associated services were regularly carried out. I must point out here that even though there were several disputes and differing opinions between the mutts, all the mutts were wholly and equally engaged in fostering and protecting ‘Varnaasrama Dharmam’ (cast based social culture or justice).

Early part of the last century … As several political leaders visited the mutt and got blessings from ‘Maha Periyavaal’ and his visits to several cities in his region as well as outside his territory, he has earned good publicity. During that time, the chief of the Eastern regional mutt located at Puri, Sri Sankarachaariyaar, began to visit Madras Presidency and actively participated in religious functions and activities … gradually began to expand his zone of influence. This news was brought to the ears of ‘Maha Periyavaal’ through his disciples. With disgust, they complained to ‘Maha Periyavaal’ … “The Puri Sankarachaariyaar, From the East Sankara mutt, is coming into our territory and carrying on his propaganda. However, when we go to his region to carry on our mission, they protest against us. They do not even consider us as a Sankara service mutt and give due respect. They consider mutt as a stumbling block. Should they be preaching in our territory?”. ‘Maha Periyavaal’ calmed them down. All these happened during the first half of the twentieth century. During those days when ‘Maha Periyavar’ traveled to distant cities (‘Dhesaanthiram’), the newspapers of those days welcomed him with their headlines ‘Visit of Chief of the Kumbhakonam mutt’. Only after such publicities … Chief of the mutt realized the fact ‘Since we are located in Kumbhakonam, everyone is looking down on us and trying to sideline our efforts. We shall relocate back to our original location Kanchipuram, which is very close to the capital of the Madras presidency’ and decided to move the headquarters to Kanchipuram. Thus the Kumbhakonam mutt displaced to Kanchipuram. Now you know the story of the Kanchipuram mutt.  

O.K. Did I mention earlier that I was a close friend of ‘Maha Periyavar’ Chandrashekarenthira Saraswathi? Through that true friendship, I was blessed with unique and memorable experience and I would like to share these with you. Let me reminiscent  these memories!

Before we can reminiscent the experiences through the fortunate friendship of mine with ‘Maha Periyavaal’ … My own upbringing that deflected me towards his friendship, and my life status in the city is dangling in front of my eyes. After narrating this I shall proceed to touch about the friendship with ‘Maha Periyavaal’ and explore further.

During my childhood days, one among the objects that I touched and played with, was the books on Veda. My father … Thaththaa Dheshika Thaththaachaariyaar and his older brother Pattu Swamy were two individuals who have mastered, analyzed, distilled, cooked, garnished and swallowed the Vedas. Even when I was a child, chanting of Vedic hymns used to bombard in my tiny ear drums. During those days I can differentiate between neither Veda nor onions. During my growth period … while I was doing mischief my relatives used to divert my attention by asking me to recite various slokas (religious verses) and stanzas … and while my father playing and spending time with me he used to recite only mantras from Vedas. Even when I was stubborn, misbehave he used to reveal his anger through reciting those Vedic verses that teaches and directs through the right path. Thus even without my notice, the Veda was entangled in my living environment.

When I attained the school age, my father and his elder brother started to teach me Vedas. As I was practicing my Vedic ‘Athyayanam’ in those days … I was not only his son but also I bloomed as his student. As the Vedic hymns are recited, one hears the sound and simulates that sound through their mouth by twisting and turning the tongue is called ‘Athyayanam’. While others have difficulty in simulation, I not only was able to simulate but also understood the meaning of the hymns, since my father took interest in splitting the sentences and getting to the roots of the words and explained the meaning of the verses. At the age of fifteen, as I started to think for myself over the Vedic verses and its meaning … through out the country, the news about an organization called ‘Aarya Samaajam’, was a hotly debated topic among the Brahmin community. What was this ‘Aarya Samaajam’? I, as an young man, was able to sense that this organization conceived by Dhayaanandha Saraswathi, in Northern India, was spreading fear and turbulence among the Brahmin community. What was he preaching to set off such a commotion among the Brahmins? … “ The Brahmins were using the Vedas as a tool of their profession. Hence, the Vedas are embedded into the bookshelves of the Brahmin’s household. They placed a siege of Vedas and as a result neither they learn Vedas themselves nor they facilitate others to learn it. The Vedas shall be learned not only by Brahmins but also by members of other castes as well. Everybody shall understand and feel the inner meaning of these verses. Everybody includes members of other non-Brahmin castes from ‘Kshathriyas’ to ‘Shudhras’.”

Along these lines, what was preached by Dhayaanandha Saraswathi was spread throughout India by his followers through the ‘Aarya Samaajam’. This message also reached the Tamil Nadu. This message was carried widely by newspapers and magazines published in Tamil Nadu. In Sowcaarpettai, a township of Chennai, the public meetings were carried out by the ‘Aarya Samaajam’ to spread the message among the common people. Only at this circumstances, in Kumbhakonam, the lads practicing ‘Sanadhana Dharma’  who have learnt the Vedas including myself, resolved ourselves to protect and defend the Brahmanic Culture. We founded a society called ‘Brahmana Sabhai’ (Brahmin’s Society). During the same period, protests were launched by E. V. Ramaswamy Nayakkar from Erode, against the Brahmin community and against the societal ills. Hence, we determined to establish the ‘Brahmana Sabhai’ and preach in defense of the ‘Sanadhana Dharma’.
We used to go from city to city and village to village to spread our messages to the masses. If we preach for one day we were paid by the ‘Sabhai’ a remuneration of ten rupees. While going place to place and defending ‘Sanadhana Dharmam” and delivering rebuttal to E.V. Ramaswamy Nayakkar … A funny incidence happened … I had a friend named Paravashthu Raajagopaalaachaari Aiyangaar. He used to take the kind of Vedic verses and Sanskrit ‘slokas’ that were disgracing the people belonging to the ‘Shudhra’ caste and provide them to the operatives of the campaign of E.V. Ramaswamy Nayakkar. This really helped their campaign to launch attacks on us.
Even during this hostile environment, yet another organization named ‘Sanadhana Dharma Sabhai’ was established. In those days, prominent Congress Party leaders, who were involved in Independence fight, such as G. Venkataraamayyar, and M. K. Vaidhyanaatha Aiyar used to regularly visit our organization. During that time, the Sankara Mutt at Kumbhakonam, that was hailing with fame and stood strong, also started and published a magazine called ‘Aariya Dharmam’. My father’s younger brother Agnihothram Gopaala Desikaachaariyaar was an editor for that journal. In addition, he also wrote a book titled ‘Jaathi Thathva Niroopanam’.

While I was giving lectures through the ‘Sabhai’, defending Vedic justice, and writing to magazines and journals … I used to frequently visit the capital city of Chennai. After hearing through the grapevine about my activities in defending the Vedic way of life and delivering lectures to masses, the Chief of the Kumbhakonam Sankara Mutt, Chandhirashekara Saraswathi Swamikal inquired around about myself and my activities. He sent invitation through them to visit the mutt … In my young age, on an early morning, I visited the Kumbhakonam Sankara Mutt, upon his invitation. ‘Thaaththaachaari … Come inside … Please be seated …’ was the receptive words of the Sankaraachaariyaar. He warmly received me and requested me to sit close to him.

“Welcome Thaaththaachaari … Are you doing well? … My disciples were telling me all about your activities … I hear that you kept on preaching to the masses about the Vedic justice … You should also take care of your health …”. Thus for the first time Sankaraachaariyaar was kindly throwing words at me. “For defending the ‘Sanadhana Dharma’, Swami, we must do what we can … That is why I travel tirelessly, to here and there, to preach and defend our system …”. As I replied politely … He (Mahaa Periyavar) started to inquire, in detail, about the functioning of our ‘Sabhai’ and its activities. I enthusiastically, gave a full account including the ups and downs, of all the places we have visited, the experiences we gained and the encounters during our trips and the preachings. After keenly listening to all my experiences, Maha Periyavar … “You are performing an excellent service to safeguard the Vedic Dharma … Some other day we will get together and discuss this in detail” with that he send me off. After answering to his several questions, I took leave off him.
My meeting with Sankaraachaariyaar, has stirred up controversy among our community members as our family was traditionally Vaishnavaites where as Maha Periyavar was the head of Saivaite Mutt. “What is this … We are pure ‘Aachaarya Purushaal’’ (traditionalists people) … But he has visited the Sankara Mutt and met the chief of the Mutt … Is it tolerable? …” Thus people were making noises around Kumbhakonam, that also reached my ears. Before we explore the question ‘Is it tolerable?’ … You may wonder about the ‘Aachaarya Purushaal’. In the Society, especially in those days within the Brahmin community, to teach and conserve the religious principles and philosophy, society used to appoint very thoughtful elders with in-depth knowledge, strict discipline, and extremely conservative values. They were given special status in the society and were elevated to the level of ‘Guru” (teacher). There were only very few individuals, qualified in the religious traditions, to be in the guru status. Society used to select such individuals and bestow upon them all the respect and higher status. Those special individuals selected by the community were called ‘Aachaarya Purushaal’.
Our family has such distinction and has been elevated to the level of ‘Aachaarya Purushaal’ by the Vaishnava Brahmin community in Kumbhakonam. Traditionally, required knowledge and discipline to shoulder this responsibility were passed from generation to generation. Since, I am a descendent, I am also one of the ‘Aachaarya Purushan’. I am expected to conserve the values of Vaishnava tradition and forbidden to have high level meetings with Saivaite leaders. At the same time … Several families carry on this honor, as it was bestowed upon their ancestors for their diligence in holding onto religious values, even though they themselves do not posses required knowledge of religion, discipline and conservative values. Only very few families take this honor seriously and carry on this tradition by acquiring the required religious knowledge and strictly follow the scriptures. For example … In order to preach and explain the meaning of the ‘Bhaashyam’ written by Sri Ramanujam, one of the great saints of Vaishnava tradition, he has appointed during his days itself, certain families and awarded the title ‘Bhaashya Simmaasanaathipathi’ (Bhaashya Chairman). The descendents, just because of their lineage, carried this title through the generations, and added to their names ‘Bhaashya Simmaasanaathipathi’. Truthfully, the amount of ‘Bhaashyam’ they knew is zero, they are still ‘Bhaashya Simmaasanaathipathikal’.

On the other hand, as I was born into an ‘Aachaarya Purushar’ lineage, I did not slip out of acquiring the religious and Vedic knowledge, religious and worshipping discipline or adhering to the customs and traditions. That was the reason, when I met ‘Mahaa Periyavar’ who was the chief of the opposing religious order, some of the religious elite in Kumbhakonam raised questions. Wouldn’t it bring extreme shame, for snubbing off an invitation from a well respected dignitary for a meeting, even though he is the chief of different order of Hindu religion? … Hence, I was not bothered by such criticisms.

After that introductory meeting, ‘Maha Periyavar’ used to meet with me once in a while. Thus one occasion when we met … “First of all our community must cleanse our acts! Isn’t it? … Nowadays, several Brahmin families discount the Vedic tradition and they started to journey in the sinful path. First of all we must restore the Vedic tradition in our community. For that we must work together in an organized manner … Give me some ideas … “ said “Maha Periyavar’. I told him “We are through the ‘Sabhai’ and through the newspapers and magazines, to our best, preaching and spreading the Vedic message. T.K.Jeganathaachaariyaar (Father of famous Tamil novalist Mr. Saandilyan) is also a Brahmin and he is publishing a magazine called ‘Thaarmiiga Hindu’. We converse with him and write in the magazine about our culture’. ‘Maha Periyavar’ continued … “Let these activities continue Thaththaachaari … Yet, Hasn’t the Brahmin community forgot their obligation to their lineage? … Hence, with a mission in essence of redirecting the path of the Brahmin community … We must establish a ‘Sabhai’ and name it “Vedha

Dharma Shaashthira Paripaalana Sabhai’. You must take the lead in this important mission in redirecting the focus of our community. First of all, Brahmins shall learn Vedas and help spreading the knowledge and make the Vedas to flourish. We collect the necessary funds to maintain the ‘Sabhai’ only from the Brahmin community … This is the only way we can cleanse our own sins”.  
This was immediately put into action. Kuliththalai Annaa Aiyangar and Jayaraama Aiyar were nominated as the Secretaries for this organization. They went throughout the then Thanjaavur district, met with all the Brahmin families and, collected whatever donation they can spare for this cause. I traveled with them during this fund raising event. “If the Brahmins change themselves, directing their energy in the right path, they in-turn will help in reforming the Brahmin community …” was the hope of ‘Mahaa Periyavar’. That was the main reason he took initiative to start the ‘Vedha Shaashthira Paripaalana Sabhai’. What was the yield? …

The ‘Vedha Dharma Shaashthira Paripaalana Sabhai’, which was founded with the blessings of “Maha Periyavar’, in those days, started to function just like us,  the energy of young with boundless enthusiasm, and started to expand to farther reaches. “ The number of Brahmins who read the Vedas diligently and follow strictly what was said in those verses is dwindling … We must stoke Vedic spirit in them. Only if we have to do what we must, to bring Vedic awareness in these people, God will do His part to help them. Isn’t it? … As ‘Mahaa Periyavar’ was asking me that question, he continued to instruct me that in each meeting of the ‘Vedha Dharma Shaashthira Paripaalana Sabhai’, perform ‘Aava Handhi Homam’ from Yajur Vedha. While several ‘Homams’ (Fire Worship) are contained in Vedhas … Why this ‘Aava Handhi Homam’ was singled out by ‘Maha Periyavar’? … What is the peculiarity of this ‘Homam’?

Each ‘Homam’ is specifically designed and conducted for bringing to fruition certain principal demands. On that basis, ‘Aava Handhi Homam … traditionally conducted for ‘Brahma Thejus’. After installing the Sacred ‘Kalasam’ (pot) … On that ‘Kalasam’, we pray to Viyaasar who has compiled the Vedas … We grow fire in a bed, in front of the ‘Kalasam’, and chant the sacred mantras. This is ‘Aava Handhi Homam’. The most important ingredient used in this ‘Homam’ is plain white rice. That is … We give food … In addition Viyaasar’s Vedic knowledge and increase the ‘Bhahma Thejus’ (strength of God)  among the Brahmin community. The most important benefit of ‘Aava Handhi Homam’ is to increase the strength of ‘Brahmaniiyam’(Brahmin Way of Life). Now, you may understand why ‘Mahaa Periyavar’ requested that we perform this fire sacrifice. After, we performed this ‘Homam’ … We have to deliver a discourse in which we expound in detail the Vedic verses and its relevance to the Brahmin’s way of life. The discourses will direct the activities of the Brahmin community in the Vedic pathway.

At that time … Kumbhakonam mutt did not possess any meaningful wealth that can be bragged about. We did not raise or contribute any initial capital towards this ‘Sabhai’. Worse yet, we did not even open a bank account. The ‘Sabhai’ neither had a trust nor a governing Board of Trustees. Even though we did not have the any capital and guiding trust … We had the blessings of ‘Mahaa Periyavar’ … added to it our enthusiastic and tireless service … and with these contributions the ‘Vedha Dharma Shaashthira Paripaalana Sabhai’ was functioning on a grand manner. As a result of our efforts, each and every village we visited in Thanjaavur district … Every major cities we visited, the Vedic discourses were taking place in wholesome manner. Several Brahmin families were directing their children towards Vedic schools for their education. Awareness on Vedas and the religious knowledge had increased within the community. Sithaaraamaiyar was principally responsible for the functioning of the ‘Sabhai’. Thus, as the ‘Vedha Dharma Shaashthira Paripaalana Sabhai’ gradually grew and was carrying out the mission as directed by “Mahaa Periyavar’. He was extremely happy to see the results.

While we were conducting Vedic discourses and performing ‘Aava Handhi Homam’ in every meeting, we got invited to come to Bombay and perform discourses. Who sent the invitation? Only from those Brahmins who emigrated from Tamil Nadu! They were very wealthy and living affluently. Even though they were separated from Vedic way of living, they were not disassociated from Veda. Their affinity for acquiring Vedic knowledge was immeasurable. Hence, they invited to come to Bombay at their expense. What started in Bombay … Continued to faraway places in the Northern India, where South Indian Brahmins have settled, such as Ahmadhabad, New Delhi, Calcutta, and Nagpur. We went to all these places … Performed the homam and conducted the Vedic discourses to invoke awareness of Vedic way of life. Whatever, donations received for our services, we ploughed it back in Tanjaavur district for continued Vedic discourses and performing ‘Aava Handhi Homam’.  

While we were enthusiastically involved in the service to God … The chief of the atheist, Ramaswamy Naayakkar was very active in delivering his message, all over Tamil Nadu, despising Vedic philosophy and Hindu worship practices. We had a common friend named K.K. Niilamekam. Everytime, when I run into him in the bazaar of Kumbhakonam … He used to tell “Swamii … Have you heard … In the recent meeting our Ramaswamy Nayakkar has taken you to task”. Whatever argument the Nayakkar had raised against Brahmins I used to give a rebuttal to Mr. Niilamekam before I returned back from the bazaar. In this environment, the atheist group not only made fun of Brahmins, but also they assumed additional sinful task of making fun of the shapes of various Hindu deities. This was not only paining me but also troubling ‘Mahaa Periyavar’. As usual he called me and we were discussing this issue. “Thaaththaachaarii … The ‘Vedha Dharma Shaashthira Paripaalana Sabhai’, that we started earlier is very effective and its mission is getting fulfilled. Now that they are making fun of the deities that are worshipped by the Hindus … we must spread among the masses the philosophy and procedure behind our deity worship as well as the ‘Sirpa Shaashthiram’ (rules of deity sculpture). What do you say? …” said ‘Mahaa Periyavar. “I am in complete agreement Swaamii … Brahmins shall definitely become aware of these facts … In addition, others also shall be aware of these facts…”, I agreed with him. After discussing for few days on this issue … raised ‘Aagama Sirpa Sathash’.  I gave him various ideas.
We were discussing for a long time. To unite these two factions, only God can be the bridge. How can we unit both factions using God only as the bridge? … Let us look at the language of both factions. It is only Tamil! ‘Vaishnava’ (worshippers of Lord Vishnu) saints, ‘Aalvaars’, composed ‘Paasuram’ (Praise of Lord) in Tamil. ‘Saivaite’ (Worshippers of Lord Shiva) saits, ‘Nayanmaars’ composed songs in Tamil language. Yet, can we simply take ‘Thiruppaavai’ (‘Vaishnava’) wake up hymns and ‘Thiruvempaavai’ (‘Saivaite’) wake up hymns and fuse both factions together? … In the wayside rest house at Thiruvidaimarudhoor, when he proposed this plan I can feel, along with the glitter of hope in his eyes also his in-depth feelings. “Look here … We will conduct in every temples ‘Thiruppaavai – Thiruvempaavai’ festival. I believe this will be received among the masses very warmly and better than any other initiatives we have undertaken earlier. Why? … What we have undertaken is in Tamil. What we recite also in Tamil. What do you say?” When ‘Mahaa Periyavar’ asked this question, I can understand the feeling he has for people of different pathways.
While we were taking loud and frequently laughing during the planning of these grand schemes … others in the rest house at the same time, did not understand any of the contents of our conversation and the reasons for our laughing. Why? Don’t ask me whether they are deaf. They were not deaf. We were conversing in pure Sanskrit language. Hence, even most Brahmins do not understand our discussions as they have no knowledge of Sanskrit. “Why? … Are you discussing any thing secret? … Why not talk in Tamil?” … Thus some people asked me as ’Mahaa Periyavar’ left the site. I answered “If you have no knowledge of Sanskrit, you go and learn it. Just for your sake, how many times he will take shower? … You understand this and act accordingly …”. Even then, the people who asked the question did not understand the inner meaning of what I said. How about for you …?

If we ask you “why you and ‘Mahaa Periyavar’ are carrying on your conversations in Sanskrit? … you are tying a knot between Sanskrit and shower. What is the relationship between carrying on a conversation and taking a shower …?”. Some of those in the group did not understand my answer even then, and asked me the same question again. I answered to them in detail at that time. Before I reveal the answer to that question … I like to narrate, what I received through ‘Mahaa Periyavar’, how he happened to select ‘Thiruppaavai-Thiruvempaavai’ as the nucleus for our project. In the Tamil calendar, the six months from ‘Aadi’ (4) to ‘Markazhi’ (9) are called ‘Dhatchanaayanam’. During this period, the Sun travels towards South and thus this period is called by that name. (Ayanam here means pathway). Similarly, the remaining six months starting from ‘Thai’(10) to ‘Aani’ (3) are called ‘Uththaraayanam’. This means that the Sun will be traveling towards North during this period. During the ‘Dhatchanaayana’ period the daytime will gradually shrink and the night time will expand. On the otherhand, during the ‘Uththaraayana’ period, the day time gradually increases and the night time correspondingly gets reduced.

During early morning of the Dhatchanaayana period, traditionally, the girls along with their friends go to the riverbanks. In the shivering cold morning, they set their soft feet, on the small cold pebbles of the riverbed and dip into the river. With their wet clothing, as they were shivering, they used to sing hymns in praise of their favorite deities. This culture gradually faded with times … and they started to take bath in the cold mornings so that they can pray for landing a good husband. From this state it evolved … ‘We are pleading to God, in the early morning, what our requirements. However, just like we woke up early morning in spite of this cold, would God also gotten up from his sleep at this time … We are not sure! Hence, we have to first wake Him up, before we can plead to Him …’ thinking along these lines, the devotees, after they dipped into the river, they were waking up God before pleading. This culture is ‘reaching God through human ways’. Later on … it grew to the height of marrying to God himself  in the state of ‘Naayakan-Naayaki Bhaavam’ (Husband and Wife State). Continuously taking bath in the early morning … to wake up God, one must observe certain discipline … Hence, they devised set of abstinences to follow on these times ant put them into effect. Since only the girls participated in these rituals it was called ‘Paavai Nonbhu’ (Girls Rituals). In the, yet unparalleled Tamil culture, just for the girls, created by girls themselves is this festival called ‘Paavai Nonbhu’.  

This pure Tamil culture was embellished in the devotional literatures by the great ‘Saivaite’ saint Maanikka Vaachakar and enlightened female ‘Vaishnavite’ saint Aandaal. They have created, the sweet juice dripping beautiful Tamil verses, just for the young ladies, “Thiruppaavai and Thiruvempaavai’. These classical Tamil verses were the ones selected by ‘Mahaa Periyavar’ for uniting the ‘Saivaites’ and ‘Vaisnavaites’ as well as Brahmins and non-Brahmin castes. Using Tamil language and those literatures that evolved from Tamil culture, ‘Mahaa Periyavar’, in the name of ‘Paavai Manaadu’ inaugurated that festival. Such person, with so much attachment to Tamil language, you may wonder ‘why he was conversing with me in Sanskrit language?’. The very same question was raised by those gathered in the rest house at Thiruvidaimarudhur. They did not understand my answer about taking shower.

To make them understand about taking shower … I related an actual incidence that happened in the Mutt itself. That was … Kumbhakonam Mutt … Sun was gracing his rays on the western side of the sky. His golden rays were shedding on the surface of the earth like loose light beads. A kind of cool blowing wind that was chilling the entire city of Kumbhakonam. For the evening pooja (worship service), of the Mutt, the preparations were progressing. ‘Maha Periyavar’, Sri Sankaraachaariyaar has already taken his shower and was waiting for the pooja. During the evening, even if he had a brief nap, ‘Madi’ (religious sacredness) will go awry. He had to take shower again before going to attend the pooja rituals. Based on this very fact … ‘Mahaa Periyavar’ had already completed his shower. While he was waiting for the pooja, some of his devotees were waiting to get his blessing, and they were determined to meet and get his ‘dharshan’ (audience and blessings). Among them was … Mr. Arunachalam, a devotee, from Naattukottai Chettinadu … He was very adamant and stubborn to meet with ‘Mahaa  Periyavar’, and get his blessings before returning.

During that time, as I was also in the Mutt, I told Mr. Arunachalam … “Look here Mr. Arunachalam, you will not be able to visit with ‘Mahaa Periyavar’. Why don’t you come back tomorrow …” for which he replied “No Swami, I shall meet him today itself” … Some of the bystanders, who overheard our conversation, went to ‘Mahaa Periyavar’ and as they related to him the contents of our conversation, he called for me inside. I went inside. He asked me about the conversation. I briefed him. He told me “See Mr. Thaththaachaari … I have no problem in meeting with him. However, he will invariably ask me something for which I have to reply him in Tamil. As you are well aware … if I speak in Tamil it is a bad omen. To absolve this sin I have to take a bath again before the pooja. You know the time is too close to pooja … Hence, please tell him that I am observing ‘Mounam’ (silence) today and send him back …” Thus he carried on a conversation with me in Sanskrit. I came outside the room. I told Mr. Arunachalam “ As I have already told you … ‘Swamikal’ (Reverent Saint) is observing silence today and hence, he cannot talk to you. Please come back tomorrow …”. He understood and told me “Is that so? I was hoping to meet with God today itself. O.K. I will stay in some ‘chaultry’ (charity house) and return back tomorrow.” Thus he related in his mother tongue Tamil with respect, calling ‘Mahaa Periyavar’ as God, and with complete satisfaction left the Mutt.                                      
Just like Mr. Arunachalam of Chettinadu, several devotees were pretty adamant in meeting with ‘Mahaa Periyavar’ have arrived to the Mutt. They were returned back without meeting him because of this tradition …  

While this was going on in the Mutt, the ‘Paavai Maanaadu’ was going on brilliantly and in trend. It was received by the public extremely well. “Thaaththaachaarii … We must find a common deity to avoid the squabble between the Saivaites and the Vaishnavaites”, thus ‘Mahaa Periyavar’ related to me his desire. He strongly believed that this ‘Paavai Maanaadu’ will help to bridge the Brahmins and non-Brahmins as well as pave a pathway between the Saivaites and Vaishnavaites to bring an end to their animosities. His belief did not go astray. Just like a political parties great convention, ‘Paavai Maanaadu’ was well received and was attracting extremely large crowds. During the entire Tamil month of ‘Maarkazhi’ … all over ‘Tamil Naadu ‘ (Tamil Country), this devotional congregation was conducted and we were delivering discourses on ‘Thiruppaavai’ and ‘Thiruvempaavai’. In each city, we selected only common places and erect ‘pandal’ (open shed using woven coconut leaves).
Later on … We erect a special alter over the stage and install the idols of ‘Aandaal’ (Vaishnava Deity) and Manikkavaachakar (Saivaite Deity). As we stand next to this special alter, we used to deliver treatises on the divine messages contained in ‘Thiruppaavai’ and ‘Thiruvempaavai’. Whichever cities we conduct the ‘Paavai Maanaadu’ (unwedded young girls congregation), we used to borrow the idols from the local temples. If the idols are not available, we used the pictures of the deities and placed them in the alter. As the Hindu temples are under the control of the government established Hindu Temple Charitable Trust … How can you remove the idols from the temples? … or else can we actually bring to the special alter, ‘Aandaal’ and ‘Maanikkavaachakar’ in person, holding their hands? … You may raise such questions.

The commissioner of the Hindu Temple Charitable Trust, Mr. Saarangapaani Mudhaliyar … As he came to realize that the ‘Paavai Maanaadu’ was so successful in uniting various factions of the Hindu community, and it is to the liking of everyone … Declared that the government itself will take over this movement and conduct the ‘Paavai Maanaadu’ at various cities. This ‘Maanaadu’ (convention) that was started with the blessings of ‘Mahaa Periyavar’ … Grew to such a magnitude that the government itself took possession of it. Because of this movement, ‘Mahaa Periyavar’ became very influential in the political circles. ‘Paavai Maanaadu?’ … They bring good messages to the masses … With that thought in mind, Brahmins as well as non-Brahmins were congregating in masses to hear the discourse.

Whenever a movement was received very successfully, is it possible to carry on without any resistance? … As we were conducting the convention during the entire month of ‘Maarkazhi’, all over Tamil Nadu, in districts such as Madhurai, Thirunelveli and Thanjaavur, we arrived in Mannaarkudi to conduct the ‘maanaadu’. As usual we constructed a stage in a public street. On this side we placed Deity ‘Aandaal’  … and next to her we placed ‘Maanikkavaachakar’. Some of them from orthodox Hindu families, as they saw the ‘Vaishnava’ Goddess and the ‘Saivaite’ God, their eye were spitting out fire sparks. With no way of containing the anger, Mannaarkudi Rajagopal Diikshithar ran towards me. As he approached me, he was very agitated, and asked me “Swami … How come you have done this sinful act?” … Thus he started with an open question without any substance. To this I retorted, “What and how I have committed a sin? Please tell me in detail so I can understand” … Again, Rajagopal Diikshithar “How can you ask as if you do not know what I am talking about? …”, carried on the conversation without any subject matter. I again asked “ Hey Diikshithar … what are saying? … To know what you have in your mind, am I a God or something? …”
Only now Dikshithar opened up his chest and spilled everything stored in it. “You are doing disservice to God himself … Can root of the Saivaite saints ‘Maanikkavaachakar’ be installed next to Goddess ‘Aandaal’? … Is it not a sin against almighty God himself? … If that ‘Sankaraachaariyaar’ says, should you be following him blindly?” … I understood that Dikshithar is not just expressing his own opinion and feeling but he was only stoking out the inferno by blowing through the glowing hot coal like anger in the eyes of some of the conservative Brahmins living in Mannaarkudi. “Just to give me this message, you were dragging all this time? … This ‘Paavai Maanaadu’ is neither conducted by me … Nor it is not conducted by ‘Sankaraachaariyaar either … Now it is sponsored by government itself … You must go to the government officials and ask them …” thus I put forth my straight forward answer. The Dikshithar, who was looking for criminal intent, aborted the conversation and without saying another word he departed from that place.

Just like the Dikshithar in Mannaarkudi … There were several conservative souls in several cities tried to block further congregations and discourses of ‘Paavai Maanaadu’. Their efforts never materialized. The ‘Maanaadu’ was carried on for several more years. While the ‘Maanaadu’ was carried on emphasizing the unity of ‘Saivaites’ – ‘Vaishnavaites’, and Brahmins – nonBrahmins … The ‘Sudhras’ and ‘Panchamar’s (untouchable fifth caste) were not allowed to enter in the temples and they were even forbidden to look in the direction of the Temples. The caste discrimination was burning like wild inferno with no limits and bounds. Just to obey the order of the ‘Aagama Shashthiram’, the Brahmin community, was following this tradition of not allowing the ‘Shudhra’s and the ‘Panchamar’s (untouchables into the temples. You may wonder what was such an order contained in the ‘Aagamam’? … “Dhrushtwaa Dhevahaa Bhalaayathe …” thus states ‘Paanchaaraathra Aagamam’ (Five night Gospel), through which statement it orders … “Based on various traditions and in conformance with sacred commandments of great sages, we have captured and installed ‘Bhagawaan’ God him/herself in these deities. Within this consecrated Temple space, if a ‘Sudhra’ or a ‘Panchamar’ set a single foot inside … the sacredness of this space will be tainted. Because of that … The God installed in these idols will runaway in an instant. Because of that belief … If a ‘Sudhra’ or a ‘Panchamar’ set foot … this idol will become an empty stone statue. The ‘Bhagawaan’ will reside even a fraction of a second. Hence, do not admit these groups inside the temples … Thus states ‘Aagamam’. If in any case they entered into the temple premises? … To rectify the sin the antidote is ‘Samprocshanam’ or ‘Kumbhaabhishekam’. That is pouring sacred water over the temple … Thus the ‘Aagamam’ also dictates the ways to sanctify the space back to its original purity. Even though there is a basis for forbidding the entry into the Temple, the revolt by these groups, to get access to the temple was heating up everywhere. In this environment, one day, ‘Mahaa Periyavar’ called for me. Within minutes of my entry into his room, he burst into weeping … Can a saint weep?

Can a saint weep? … The tear drops that was pouring from the eyes of ‘Sankaraachaariyaar’, who renounced the three basic worldly desires such as  ‘Mannaasai’ (land greed), ‘Ponnaasai’ (greed to own treasures) and ‘Pennaasai’ (women desire), affected my emotional stability and tears was welling in my eyes. I was stunned and mentally frozen and I was simply staring at him. From the eyes of the person who must comfort others during their distress and the one to blesses others for their happiness and prosperity, tears flowing like a stream, how can an average person like me comfort him from his grief … ? For few minutes, his sacred eyes were springing out the salted water. Later on … He took his saffron cloth and wiped his tears. As he was saying “Very difficult to swallow”, he became silent. I felt very dreadful for relating the incidence that caused him to dip into that deep sorrow. What was that incidence?

Yes. It was the incidence that happened at Sri Rangam Temple. Protest to gain the right to enter the temples, by the people of lower cast, were taking place at various places like time bombs. Crowds and crowds of people from the lower cast, those that were forbidden to enter the temples, assembled in front of the temples … demanding their rights to enter the temples and worship the deities. The same pattern, at town of Sri Rangam, people were demanding rights to enter, worship, and circumambulate around the temple and worship the presiding deity God Sri Ranganathar. In addition, the crowd was shouting in unison, claiming that they have all the rights to enter the Temple, that was filling the air waves. Those people, who were lovingly called by Mahatma Gandhi as ‘Harijans’ (God’s people), assembled in front of the temple along with their family.   While they were assembling by the side of the Sri Rangam temple … There was a congregation of Brahmin men in the ‘agrahaaram’ (Brahmins living community), for exclusive purpose of planning to block the demonstrators from entering the temple. Each and everyone of those assembled were spraying out various means and methods. “All of us will enter into the temple. We will line up in the entrance to the temple. If anyone from the lower caste approaches the entrance, we charge and pound on them to drive them away from the entrance”, the young Brahmin lads were restless and shouting. In the meanwhile a middle aged man got up … “Childish … we shall drive them away without our hands touching them …”, thus he was throwing his time-honored (Brahmins shall not touch the non-Brahmins especially untouchables) idea.  At last, in the assembly, an out-of-the box, resolution was adopted.

“At this time, we do not want very many Brahmin men enter the Temple. We will send all our housewifes. They will be approaching the temple as if they are going for worship with plates full of coconut, banana etc. There … as they approach those who are protesting for the rights to enter the temple, they will take the packet, hidden in the plate, full of ‘hot chili powder’ and spray it among the crowd and make them runaway from the site for remedy”. This was the resolution and it was communicated to each household in the ‘agrahaaram’. As per the resolution, every Brahmin housewife over thirty of them, wearing saries in a ‘madisaar’ (orthodox Brahmin style), started towards the temple with their plates, supposedly, filled with ‘archana’ (Offering) article. However, what they had in the plates was pure hot chili powder. The ladies who were walking towards the sanctum of the Ranganaathar … suddenly, they turned towards the ‘Harijan’ crowd and sprayed the hot chili powder into the crowd … Sneezing everywhere, coughing everywhere … several ‘Harijans’ were scared and they were fleeing the place in a hurry. With hot chili powder in their eyes, they were howling and weeping as they were running away from the site. “Hoping to go inside the temple and see the God Himself. It appears that I became permanently blind and I cannot see anymore …” thus even at that moment they were lamenting and were running from the site. Knowing what is happening, the police stationed at that place for maintaining peace, saying “Let us drive these ladies out of site …” they raised their wooden rods and charged towards the Brahmin ladies … some of the hot chili powder ladies were beaten by the police in the process of evacuating them.  
This was the incidence at Sri Rangam! When I related this protest and its outcome,”Oh my God! What a sin!! Did the police, really, beat the Brahmin ladies? … What a sad era in which we live?” with these words he burst into tears. I have never before witnessed his tears. I was even wondering whether I should not have related this news to him, which would have spared him from this grief. In spite of that … ‘Mahaa Periyavar’ was keenly interested in knowing about the protests to gain access to the temple, organized by the masses of the lower caste as well all the religion related happenings that is going on in every community. If one asks why, the authorities of the Sirungeri Mutt, in addition to the religious and traditional matters they were also indulging and establishing their authority even in the social events and activities. To counter the activities and influence of the Sirungeri Mutt, it became essential for ‘Mahaa Periyavar’ to get involved in various religious and social initiatives and happenings in the community. Even though this may not be very much of a reason, the most compelling reason for his interest was that he also seriously interested in the social issues confronting people of each and every caste.

In this very environment … Pundit Jawaharlal Nehru, was consulting with his cabinet, about  introducing ‘Hindu Code Bill’. According to ‘Smiruthi’ (Written Hindu Scriptures), the women definitely have no rights to the ancestral properties. Please remind yourself that In the early portions of this essay, I have noted that when the Brahmins entered the ‘Bharatha Dhesa’ (India), along with them were only very few ladies. Those Brahmin men who migrated into the new land,even though they married the local women and were raising their family … they treated their wives equal only to ‘Sudhras’. That was the very reason, they denied any form of religious and traditional rituals to Brahmin ladies. In addition, they wrote, ‘in Smiruthi’ that women are not entitled to any religious education and teachings. A part this very ‘Smiruthi’ is the denial of the rights of women to ancestral properties … In addition, ‘Smiruthi’ also dictates terrible discipline for women and requires that she must be subservient to the men at all times. While the Brahmin women was in the siege of ‘Smiruthi’ … Nehruji proclaimed that everyone has the rights to ancestral properties including women. This message reached the ears of ‘Sankaraachaariyaar Swami’. ‘Sankaraachaariyaar’ who wept for Brahmin ladies being attacked by police, when he heard that the ladies will be getting the rights to properties …

‘Sankaraachaariyaar’ who wept for Brahmin ladies being attacked by police for blocking, the protest by the lower caste people to get entry into the temple, when he heard that the ladies will be getting the rights to inherit ancestral properties must have been extremely happy. But? … The newspaper published the news that in New Delhi Nehru has introduced ‘Hindu Code Bill’ in which property inheritance rights were granted to women. By this time the Mutt has switched its headquarters to Kaanchipuram. I was living in Kumbhakonam and I received a telegram “Immediately start and come to Kaanchipuram”. It was sent by Sankaraachaariyaar of Kaanchipuram Mutt. When I reached Kaanchipuram … I wrote in earlier pages that a lady belonging to Esaiyanoor, a village close to Kaanchipuram, has promised to deed her entire family assets to the Mutt. ‘Mahaa Periyavar’ has gone to Esaiyanoor to review all the assets. “What is it Swami?” I asked. He took the current edition newspaper and as he was showing it to me he said in excitement and agitated manner “Hay! This whole world is going to be doomed! Yo … It is coming to an end …”. He continued, “Have you seen this … They are going to grant rights to inherit ancestral properties to the ladies. If they get a share of the property, do you know what is going to happen? They bound to runaway with anybody, whomever they liked, to live with … Everything will become non-traditional and shameful” … delivering a lecture as he was slapping that newspaper.

Smilingly I replied. “It is good for me Swami … My father-in-law owns considerably large amount of property. In case, if my wife gets a share of my father-in-law’s property it is good for me”. As he heard my reply … “Don’t talk non-sense. If this law is enacted, the ‘Shthree Dharmam’ (Ladies customary duties) will be ruined. The ‘Manu Smiruthi’ dictates that the ladies shall neither own property nor earn income. They shall always be subservient to their husband and that is their rightful duty. Nehru has crushed such ‘shthree dharmam’, the tradition that has been prevailing for centuries by granting the property rights to women. We shall protest against this law that is diametrically opposite to ‘Manu Smiruthi’. To protect the ‘Shthree Dharmam’ we must protest against this bill by organizing the people in various cities. We must gather more women to protest against this bill. …”. Thus, in a hurry .Mahaa Periyavar. was issuing orders.

During the ‘Vedha Dharma Shashthira Paripaalana Sabhai’  meetings, we have delivered lectures in detail about the ‘Shthree Dharmam’ (Ladies Rightful Duties as dictated in Manu Shashthiram). Hence, conducting the meetings to protest against the new bill does not seems to be too difficult to me as well as to my colleagues. As per Mahaa Periyavar’s instructions, we left for Kallidaikkurichi, located in Thirunelveli district. There was a lady in that place who has been giving discourses on various Goddesses. We approached her and briefed her about the newly introduced bill. We told her that Sankaraachaariyaar wanted that the law which grants property rights to the women shall be opposed by women themselves. Hence, we are here to organize a meeting of the ladies and get their support to resist the bill. We need your cooperation in bringing the ladies to this meeting. She flatly denied our request. However, we went to each and every household, and with great effort we brought them to the meeting and … We passes a resolution in the meeting, using ladies themselves, which stated “We do not need the right to inherit and own property. As stated in the Manu Smiruthi, the ‘Shthree Dharmam’ (Obligations of Housewives) shall be safeguarded. The government shall drop this bill”.  

We made a copy of this resolution and sent it to the government in Delhi. Did we stop at that? Starting from the district of Thirunelveli, in various cities of Tamil Nadu, as per the order of Sankaraachaariyaar, the meeting of the women was organized. Without any knowledge of what the issue was and not knowing why they were there, several ladies took part in these protests and they rejected the right to ancestral property. For the meeting held in Kumbhakonam, we invited Senbhakkaththamaal, sister of then high court judge Thiruvenkaachaari, and brought her to the stage. Along with her joined few more ladies and signed the petition that they are opposed to the new inheritance bill. Almost one month … All over Tamil Nadu we have conducted approximately 100 meetings of the ladies. Along with copies of the passed resolution we were constantly sending out several telegrams to central government insisting that the government shall drop the bill. While these meetings were going on in full swing, Sankaraachaariyaar called for me, again. “It appears that nothing is going to come out as long as we are conducting meetings within Tamil Nadu. We must assemble in Delhi and show our resistance. Hence, you must arrange for your trip to Delhi.” … He told me.

At the Constitution Club, in Delhi, a council was arranged to determine whether the bill dealing with property inheritance rights to the women should be introduced in the parliament. To participate in that council, we have gathered a large number of women delegates and reached there. There, Kamaladevi Chattoupaathyaayaa also, under her leadership, brought several ladies to argue in favor of passing the bill. As the ladies who accompanied with us, deserted us even before Nehru came to the club … The whole trip and all our efforts went in vain. Just because of the opposition from Sankaraachaariyaar, Nehru postponed the introduction of the bill in the parliament for few days … Later on he introduced the bill claiming the rights of women to inherit and own property themselves and passed it. Sankaraachaariyaar, was saddened by the thought that “Even after protesting up to Delhi, we could not uphold the ‘Shthree Dharmam’ that was enacted in the Manu Smiruthi …”, as he was reading that poisonous news in the newspapers, remarked to me “For them during the wedding her parents are bestowing for her welfare valuable jewelries and material comforts that are necessary for a comfortable life … Then why this right to inherit and own property? The ladies, with the inheritance of wealth and property will evolve to be a brave individuals, and they will runaway with any men they desire, even after marriage”.  

As chief of the mutt, Sankaraachaariyar, was undertaking various initiatives, to demonstrate that everyone can in peace and cooperation while in conformance with the caste system, “Varnaashrama Dharmam”. However, various mutts whose chief goal is to bring unity among the people, themselves were quarrelling among themselves… As if they are feeding to a bonfire, they were fueling to the animosity among themselves. Vaishnava mutts … Saivaite mutts, Brahmin mutts, non-Brahmin mutts, likewise charging among themselves, fighting and clashes were springing up often. Within the religious circles there was very strong opinion that between the Kumbhakonam Mutt and Shiringeri Mutt there exists perennial ‘Pankaali Sandai’ brotherly fights.

As this was the prevailing environment in the South … the chiefs of the mutts in the North India treated the chiefs of the South Indian mutts as bugs and worms. The reason : Their argument is that Tamil Nadu is a ‘Dravidian’  country (The country settled by Dravidian race unlike the North India that was settled by Aryan invaders) and hence it is a ‘Sudhra’ country (The country that merely takes orders). In addition … The chiefs of the ‘Sankaramadam’ in North India have been broadcasting to everyone that the Kumbhakonam Mutt is not really a ‘Sankaramadam’ (Mutt not established by Aadhi Sankarar). When ‘Mahaa Periyavar’ Sankaraachaariyaar undertook a pilgrimage to Kaashi (Banares) … They issued order barring him from entering Kaashi saying “he shall not even enter city of Kaashi”. Further, they ordered that no one shall call Sankaraachaariyaar as ‘Jagath Guru’ (Universe Teacher). He is not a ‘Jagath Guru’…  And yet, I we explore further, he is not even a guru. Then how can he become a ‘Jagath Guru’? …Thus, opposition voices were emanating from all over North India.

When inquired Sankaraachaariyaar about these statements ‘Mahaa Periyavar’ said “I neither claimed myself as a ‘Jagath Guru’ nor I requested everyone to call me with that title. Do you know the meaning of ‘Jagath Guru’? ‘Jagam’ (universe) is only my ‘Guru’ (teacher). That is, this universe or this world is the ‘Guru’ and I am not a ‘Guru’ …”. Thus, prevailing environment in which, from the local areas … to national level each and every Mutt has been claiming superiority and rolling their sleeves up for a championship bowl … An idea lighted up in the mind of ‘Mahaa Periyavar’, that has not popped up in the minds of chiefs of any other Mutt. “The Mutts themselves are wasting their precious time foolishly fighting among themselves and not dedicating themselves to uplift the level of spirituality among the people. All the Mutts within this nation shall be brought under one institution. Through that institution … religious matters as well as the ‘Manu Dharmam’ can be spread among the people more effectively and in a speedily manner”. As ‘Mahaa Periyavar’ was telling me this idea, he continued …  

Since I was travelling to North India often, for conducting ‘Yaagaham’ (sacrificial rituals) and religious evangelism … he wanted me to travel to North India and carry on conversations with various Mutts located in North India to establish a common organization that will bring unity among them. There are several Mutts located in Ayodhdhi and we proposed this idea to all of them. Besides that … we carried on conversations with various Sankara Mutts located in Poori, Dhwaarakaa, Bhadhrinath. We did not spare even a small Mutt, in our effort to unify all the Mutts. The news that Sankaraachaariyaar was putting all his efforts to establish a unifying organization for all the Mutts called ‘Association of Mutts’, and all the negotiations are taking place actively, reached the ears of Mr. Gulzaarilaal Nanda, and he determined to cross our path.
Mr. Gulzaarilaal Nanda … was a prominent leader of the Congress Party in North India, he became interim prime minister, twice, after the deaths of Nehruji and Lal Bhahadur Shashtriji. Such a great man could not digest the fact that a chief of a South Indian Mutt is taken initiative and moving towards his efforts to unite all the Mutts in India and he was terribly opposed to that efforts. We retained a bank of attorneys … and under the leadership of Sankaraachaariyaar were bringing all the Mutts in India under one umbrella. Using his political influence, Mr. Gulzaarilaal Nanda, crippled our efforts and put an end to it. Not a single chief of a Mutt was willing to cooperate with our efforts. Reason … Fear among the chiefs of the North Indian Mutts, that a chief of a Mutt from South India may become successful in uniting all the Mutts in India, and may become the new organizations chief and very influential in religious affairs … Mr. Nanda united all the Mutts in North India and organized ‘Saadhu Sammelan’.

I informed this message to Sankaraachaariyaar. “I was hoping to unite all the Mutts in India for greater unity. Are they discriminating between North and South? O.K. We will unite all the Mutts in this area itself and form an organization. We will unite all the Mutts in the South India” as he was concluding … I put all my efforts to unite all the Mutts in Tamil Nadu, Karnataka, Andhra and other South Indian states and bring them under one umbrella. In Uduppi itself, there were eight Mutts. We had conversations with them. Whatever initiative that Kanchi Sankaraachaariyaar starts, whatever activities that that he undertakes, of course, the Sirungeri Mutt has to be on the opposite side of the aisle. Leaving them out of the picture, we were canvassing with several other Mutts. However … they promised several times to join the union and at the end they also backed out. Finally … Sankaraachaariyaar decided to at least unite all the Mutts located in Tamil Nadu. He had discussions with Madhurai Aadhiinam, Thiruvaavaduthurai, Thiruppananthaal and Dharmapuram and united all the Mutts within Tamil Nadu. What started at the all India level … was blockaded by powerful politician Mr. Gulzaarilaal Nanda. O.K … At last ‘Mahaa Periyavar’ took initiatives to unite all the Mutts in South India … all his efforts, we surmise, evaporated probably by the deeds of Sirungeri Mutt. Finally Sankaraachaariyaar was successful in uniting only the Mutts in Tamil Nadu under the organization ‘Association of Mutts’. I became the secretary of the association and Sankaraachaariyaar became the president of the new organization.

From the temple pond full of water, fighting the complexities of the soft mud at the floor of the pond by his feet … plucked the lotus flower … softly treading his steps carefully on the slippery, algae layered, steps of the pond … without falling down and safely protecting the lotus flowers … climbed up from the pond … He takes that flowers and bestows it under the feet of God. Likewise, Sankaraachaariyaar, labored hard to unite the Mutts and created the ‘Association of Mutts’, lotus flower, and bestowed it under the feet of the Hindu Community. To prevent the flower from wilting, what shall we do? We researched. After insurmountable difficulties we brought all the Mutts in Tamil Nadu under one organization and as per the regulations, we registered the organization. In the registration documents, representatives of all the Mutts affixed their signatures. I myself affixed my signatures as a secretary to the organization as well as the representative of the ‘Parakaara Mutt’. Wherever they affix their signatures, Sankaraachaariyaars … they will not write their names. Traditionally, they will sign only as ‘Naaraayanasmiruthi’. Just like that, ‘Mahaa Periyavar’ also signed the document as ‘Naaraayanasmiruthi’.

The organization was registered in the government ledger. It has to be permanently embedded in the minds of the people … We must act with vigor in spreading the words among the people. We need money to carry out our mission and needed to collect donations. ‘Mahaa Periyavar’, neither has desire over wealth nor to own money. He will not even turn in the direction of wealth or jewelries. I shall give an example. I was also present in the Mutt on that day. Famous induatrialist from North India, Mr. Birla, on that day came to the Mutt to visit with ‘Mahaa Periyavar’. The owns and manages several industrial concerns and such a person, would he come without fanfare. At every stage, there was showmanship and it appeared too commercial without the sanctity that is expected in a religious center.

Silver platter full of fresh flowers and on another silver platter several varieties of fresh fruits ... Next, another silver platter in which stacks of several bundles of currency notes ... The entire surface of the third platter was stacked with currency notes. Mr. Birla ... While he was kneeled and prostrating in front of 'Mahaa Periyavar', those who accompanied with him, were bringing all the platters to the front for bestowing in front of the Swamiji. As soon as 'Mahaa Periyavar' saw the platter full of flowers, he smiled. When he saw the platter filled with varieties of fruits smiled even further. As soon as he saw the third platter stacked full of currency, moving towards him ... He summoned Mr. Birla ... in an excited tone he asked "What is this? What is this?". "Swamiji ...Just for the activities of the Mutt my token of appreciation ..."  as  Mr. Birla was dragging his words ... Immediately, 'Mahaa Periyavar' looked at the person who was carrying that platter and signaled to him using his hands, to the effect, 'Take it away from me' please. In spite of Mr. Birla was insisting for a while to accept that donation for the sake of charity ... "I am a person who renounced worldly possessions ... If I require so much of money for my necessities ... In this world, how much money would be needed for all those who raise families. Please, give to those who are in need of them. Please spend that money for public welfare or for common projects outside of the Mutt" ... thus saying, 'Mahaa Periyavar' gently denied accepting such donations.

I have witnessed on that particular day, how truthfully  'Mahaa Periyavar' has lived according to Aadhi Sankarar's statement 'Ardham Anarththam'. Sakkaraachaariyaar, with this renounced life and no attachments to worldly possessions, when he served as the chief of the Mutt, there was not much work for wealth either. And there was not much need for wealth either. Hence, ever since the Association of Mutts project was initiated ... various 'Aadhiinams' (Trusts of the Temples) came forward and offered financial help. Thiruvaavaduthurai 'Aadhiinam has excess amount of properties through which they derive considerable income. Similarly other 'Aadhiinams' also have properties and temples that has considerable sources of income. To take advantage of this income sources and to sustain the activities of the Association of Mutts, we devised a formula. That is ... every mutt from their income, they have to set aside 5%, on yearly basis, towards the operation of the Association and remit it. The Association must function within this resource. Through this income ... we planned to move away from the denominational divide and conduct religious discourses that is common to Hindu religion.

In order to discuss about this proposal ... we have conducted meetings of the Association. In that meeting, 'Mahaa Periyavar' will preside. The representatives of the Chiefs of various other Mutts will participate in it. Every year the meetings were conducted regularly. However ... as per the agreement, the Mutts have not came forward to transmit 5% of their income to the Association. Only the meetings were conducted regularly without any religious activities. Either fifth or sixth meeting ... In that very meeting, 'Periya Aadhiinam' (Great Trust) of Madhurai,  raised a fundamental issue. "The temples were financed and built by various kings. Those who have helped in that efforts such as ... Those who have sacrificed their labor ... sacrificed their sweats ... gave their energies ... carried the stones ... carried the mud ... everything was by non-Brahmins. However, why those who perform the worship services within the temple, should be Brahmins? For those people, who carried the stones and mud to erect the temples, why there are restrictions to carry the God's idol and to offer worship services? In North India, those who comes to the temple, especially in Kaashi (Banares) Temple (Most famous of all Shiva Temples) conduct their own pooja (worship rituals) and leave. Likewise, here also, everyone shall have the liberty to conduct their own pooja in the temples. The Association of Mutts shall come forward and take initiatives to implement it. In addition, all offerings and praises (Archanai) to God shall be in Tamil language. This Association must take initiative and help to move it forward" ... Thus, Madhurai Aadhiinam was putting forward very revolutionary concepts.
They not only talked the talk but also walked the talk! In Thanjaavur district, at the Thiruppurambiyam temple located between Kumbhakonam and Swamimalai, they erected outside the sanctum a God Sivan deity that resembles the presiding deity of that temple ... and let everyone offer pooja (worship) and abhishekam (offerings) to that deity. These activities created much turmoil within the Association of Mutts. As such the association was running with no financial support from the member institutions ... 'Mahaa Periyavar' did not accept the revolutionary concepts and activities of the Madhurai Aadhiinam. "Conducting pooja by Shudhras (Lower caste people), that too in Tamil Language is absolutely not acceptable" ... thus concluded 'Mahaa Periyavar'.