Chattampi Swamikal

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Chattampi Swamikal : biography

1853 – 1924

After completing Nanu Asan’s studies under Ayyavu Swamikal they left him and wandered together in southern Tamil Nadu where they met many saints and scholars. It was with Chattampi Swamikal that Nanu Asan made his first trip to Aruvippuram, which was chosen as his abode for meditation and spiritual activities. He was led to self-realization at this beautiful and serene place. Afterward he was known as Narayana Guru. At Aruvippuram he established a Siva temple the first such move by any from the lower caste in the region. Chattampi Swamikal did not stay there for long, although the two maintained their contacts, respect and regard for each other throughout their life.

There is a funny controversy related to their relation among their disciples who never care about the cause for which they stood. K. Ayyappn who was close to both these masters has in an interview to P.K Balakrishnan stated that the controversy in the matter is meaningless and those involved are biassed for they are in no way interested to consider the facts.Balakrishanan, P K (1954). Narayana Guru: Samahara Grantham. Ed 2. 2006. Kottayam, DCB But this controversy can reveal to one the strong cost complexes that still prevail in Kerala society and the difficulties both the masters would have faced in their attempts to reform such a society a hundred years earlier. Biographies of Narayana Guru published in 1909.Nanu, G Vazhavila Mattathu. Sree Narayana Hamsacharitham. 1909 and 1913 Kunjuraman Vaidhyan, M. Sree Narayana Guruswami Charitham. 1913 while he was alive records that Narayana Guru became the disciple of Swami and was initiated into yogic practises by him. Narayana Guru himself recognizes the inspiration from his master in one of his very important works in which he states ‘I have composed this work as per the order of the teacher named child.Narayana Guru. Navamanjari (1884).Collected in Sree Narayana Guruvinte Sampoorna Krithikal: Vidhyothini Vyakhyanam by T Bhaskaran. Calicut, Mathrubhoomi, 1985) The poem composed when he heard the Swami’s samadhi was the only such offering Naryana Guru has given to any human being and it reveals how he considered his Great Master a realized soul.Narayana Guru. Samadhi Slokam (1924). Collected in Sree Narayana Guruvinte Sampoorna Krithikal: Vidhyothini Vyakhyanam by T Bhaskaran. Calicut, Mathrubhoomi, 1985

Early life

Chattampi Swami was born on 25 August 1853 at Kollur, a suburban village of Trivandrum in southern Travancore.Gopala Pillai, Paravoor K (1935). Parama Bhattara Chattampi Swami Tiruvatikal.Trichur, Ramanuja Mudranalayam His father was Vasudeva Sharma, a Namboothiri, from Mavelikkara and mother Nangamma a lady from Kollur. He was formally named Ayyappan. But he was called by his pet name Kunjan by all and so was later known as Kunjan Pillai. ‘Kunjan’ was the a colloquial term which meant child. As his parents were not able to provide him formal education, he learned letters and words from children of his neighbourhood who attended schools. Also he learned Sanskrit by overhearing the classes at a Brahmin house nearby. Knowing his thirst for learning an uncle took him to the traditional school conducted by Pettayil Raman Pillai Asan, a renowned scholar and writer who taught him without any fee. It was there that he earned the name Chattampi on account of his assignment as the monitor of the class.

Ordinary days

As the burden of supporting the family fell on him, Kunjan Pillai took to many manual works. For many days he served as a labourer carrying building materials for the construction of 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.

Harbinger of Renaissance in Kerala

Swami was the pioneer of renaissance and reformation in Kerala. Any study of the history of Kerala since second half of eighteenth century will not be complete without considering the role of Swami and his disciples. They were not concerned about the transfer of power. Their effort was for establishing a just society. They interfered in social problems with spiritual wisdom, with a clear understanding of religion, transcending the caste barriers and unjust customs. Swami initiated movements for social and religious reforms that later successfully weeded out the age-old caste based hierarchical social structures in Kerala where not only the priestly class but other groups next in the ladder also played according to their divisive rules. Swami through his works destroyed the intellectual base and authority for the Brahmin domination in religious, economic and political spheres.Govinda Pillai P (2003). Kerala Navaodhanam: Oru Marxist Veekshanam. Trivandrum, Chintha, 2003 It cleared the path for further progress of Narayana Guru and others. The aim of Swami was the building up of a Hindu Society joining together on equal terms people of all castes.Sanku Pillai, Kumbalathu (1985). Kazhinjakala Smaranakal. Kottayam, SPCS He was above the meaningless caste feelings. He believed that every human being belonged to the same caste. His way of life was according to this thought. He has translated the principles of Advaita into a social system that could serve the underprivileged. The best assessment of Swami was also done by this great disciple Narayana Guru who only could understand his master to the full. He states ‘ Flowing up along the track of Suka, the all-knowing seer, the Sadguru, in the plenitude of his aesthetic lustre, shines in the highest firmament like the full moon. The great master, after spending his days in leela, discarding his mortal frame has become one with Brahman…

Maha Samadhi

Toward the end of his life Swamikal settled down at Panmana, a village in Kollam district. After a short period of illness during which he objected to take any medicine, at an auspicious time marked by him on May 5, 1924 Swamikal attained Maha Samadhi. His mortal remains were enshrined at his Samadhistanam at Panmana. This site is today called Panmana Ashramam, which is a centre for social service and spiritual practices.

Vedadikara Nirupanam

Vedadikara Nirupanam Chattampi Swami (1899) Vedadikara Nirupanam. Printed in 1920. Kottayam, Vaneekalebaram Press is considered as 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 monopolization of Vedas, sciences and education by a minority. Vedadikara Nirupanam has infused strength and inspiration to the subaltern groups to fight for their rights and spread the ideas that lead the movements for reformation and renaissance in Kerala. While Nitya Chaitanya Yathi read it to his Master Nataraja Guru, the Master told that ‘ The words of the book are true like fire and it was to be considered our luck that these papers had not got burned’.Nitya Chaithanya Yathi. Preface to Nijananda Vilasam by Chattampi Swami. Varkala, Narayana Gurukulam, 1980 So revolutionary was the content of the work. It was a bomb placed in the then world of social discrimination.