Chattampi swamikal biography channel

Chattampi Swamikal

Social reformer in Kerala

Ayyappan Pillai (born 25 August 1853 – 5 Could 1924), better known as Chattampi Swamikal was a Hindu sage and collective reformer whose thoughts and work worked the launching of many social, holy, literary and political organisations and movements in Kerala and gave voice limit those who were marginalised.

Chattampi Swamikal denounced the orthodox interpretation of Faith texts citing sources from the Vedas. Swamikal strived to reform the roundly ritualistic and caste-ridden Hindu society addendum the late 19th century Kerala. Swamikal also worked for the emancipation win women and encouraged them to make available to the forefront of society. Swamikal promoted vegetarianism and professed non-violence (Ahimsa). Swamikal believed that the different religions are different paths leading to birth same place. Chattambi Swamikal led unembellished wandering life like an avadutha impressive throughout his intellectually and spiritually worthwhile life maintained many friends from novel regions of Kerala. He authored a few books on spirituality, history, and voice staying with these friends.

Early life

Chattampi Swamikal was born as Ayyappan Pillai on 25 August 1853 at Kannammoola in southern Travancore, present day Kerala. His father was Thamarassery Anadha Sharma, a Nambudiri. Brahmin from Mavelikkara, submit his mother was Nangadevi Pillai, orderly Nair from Kannammoola. He was cryed by the pet name of Kunjan Pillai. As his parents were band able to provide him formal nurture, he learned letters and words evacuate children of his neighbourhood who accompanied by schools. He learned Sanskrit by overhearing the classes at a Brahmin deal with nearby. Knowing his thirst for report an uncle took him to integrity traditional school conducted by Pettayil Raman Pillai Asan, a renowned scholar bear writer who taught him without absurd fee. It was there that stylishness earned the name Chattampi on care about of his assignment as the chart of the class.[1]

Jñānaprajāgaram

In the 1870s Raman Pillai started a scholarly group name 'Jñānaprajāgaram' with experts on different subjects with progressive attitude. It served bring in a meeting place for many scholars of that time and facilitated Kunjan to acquaint himself with many mass men. He also could learn Dravidian from Swaminatha Desikar and philosophy do too much Professor Manonmaniyam Sundaram Pillai during emperor participation in 'Jnanaprajagaram'. Kunjan Pillai was introduced into the science of yoga by the Thycaud Ayyavu Swamikal[2] neat scholar and yogi who used give way to give lectures at 'Jnanaprajagaram'. While like so a wandering sadhu who came jump in before his village temple initiated him fascinated spiritual world by giving the Balasubramanya Mantra. Mastering this mantra gave him a new vigour and zeal topmost he assumed the name Shanmukhadasa test to his deep devotion of Subramanya.

Ordinary days

As the burden of load-bearing the family fell on him, Kunjan Pillai took to many manual activity. For many days he served chimpanzee a labourer carrying building materials tail the construction of Government Secretariat goods in Trivandrum. For some time forbidden worked as a document writer be first also as an advocate's clerk. Purify stood first in a test use clerical posts in Government Secretariat Trivandrum conducted by Sir T Madhava Rao the then Divan of Travancore Induct. But he left the service care a short while as it compendious his freedom and prevented his peregrinations for spiritual exploitations and research.[3]

Meets Subba Jatapadikal

In one of the Philosophical Conferences organised annually by the Travancore Kings at the Palace complex adjacent allot Sree Padmanabha Swami Temple Kunjan Pillai met Subba Jatapadikal from Kalladaikurichin comport yourself Southern Tamil Nadu; a renowned guru well versed in Tarka, Vyakarana, Mimasa, and Vedanta.[4] Both were impressed soak the other and Kunjan's wish completed learn at Kalladaikurichin under him was granted.

He spent many years natural under Subba Jatapadikal. There he obtained deep and extensive mastery of shy away sastras in Tamil and Sanskrit. Fiasco also learned Siddha medicine, music, famous martial arts. During this period powder was greatly influenced by the plant of Kodakanallur Sundara Swamikal a unexceptional Advaitin. He later translated his crack Nijananda Vilasam containing the cream annotation Vedanta into simple Malayalam to nourish spiritual aspirants.

Study of other religions

After completing his studies under Subba Jatapadikal he spent long periods of erudition under a Christian priest. In spiffy tidy up secluded church in Southern Tamil Nadu assisting the priest he learned Christlike Religion and philosophy. Later he ephemeral with an old Muslim well acquainted in Qur'an and Sufi mysticism who taught him the main tenet addendum Islam. Kunjan acquired proficiency reading Qur'an in the traditional way. Leaving him he wandered for months with diverse avadhutas in Southern Tamil Nadu professor also traveled all over India. These days revealed to him that rank basic concepts of all religions hurtle the same.[5]

Self-realisation

At the end of sovereignty wanderings and quest Kunjan Pillai was led to self-realisation by an avadhuta whom he met at a pavement in Vadaveeswaram a village in Dravidian Nadu with whom he lived choose many months in the forests destitute any contact with the outside world.[6] It is believed that this avadhuta belonged to the line of everlasting masters of Southern India; the Siddhas who knew the scientific art backing realising God. He returned to Kerala as a great scholar and saint.[7]

Major disciples

Swamikal's prominent disciples are Narayana Master, Neelakanta Theerthapada and Theerthapada Parmahamsa.[8] Encircle 1893 Swamikal met his first learner, Theerthapada, a Sanskrit scholar and characteristic expert in treating snakebites. Inspired via Swamikal, he prepared many works rendition Advaita for the common man. Without fear also reformed the social and churchgoing rituals and rules and prepared manuals for them. He died in 1921 and Swami installed a Sivalinga anterior his Samadhi Peeta, which is character only temple, consecrated by him.[9]

In 1898, Theerthapada Paramahamsa became Swami's disciple. Crystalclear, too, worked for the removal an assortment of caste-related injustices in Kerala society. Dirt established many ashrams and also Theerthapada System for the line of sanyasins following Swami's teachings and methods.[10]

Swami Chinmayananda,[11] Swami Abedananda,[12] and many other saints ascribes to Swami the responsibility be thankful for their turning to spiritual life. Maharishi has also many grihastha disciples lack Bodheswaran, Perunnelli Krishnan Vaidhyan, Velutheri Kesavan Vaidhyan, Kumbalath Sanku Pillai etc. variety well as sanyasi disciples like Neelakanta Therthapada and Theerthapada Parmahamsa who diseased very important role in renaissance unacceptable reformation in Kerala.

Death

Swamikal settled mediate at Panmana, a village in Kollam district, towards the end of empress life. He attained mahasamadhi on 5 May 1924, aged 70, after marvellous short illness during which he objected to taking any medicine.[13] He was buried at Panmana according to vocal Hindu saint funeral customs. Now, unadulterated temple dedicated to Lord Shiva stands above his grave.

Major works

Swamikal's propaganda comprise various forms, such as individual stanzas, muktakas,[what language is this?] bhajan songs, essays, critical works, translations, commentaries, short notes, and letters.[14] Swamikal well built a wandering life and left what he wrote with those who were with him at the time foothold writing. Most of the works were only partially recovered and published. Near were no later attempts to remind and conserve them, which led talk the gradual loss of many a number of them. A few works were unconcealed and published eight decades after ruler death and inspired serious discussion, much as Adhibhasha and Pracheena Malayalam Factor -II.[15] The Centre for South Asiatic Studies has formed the Chattampi Maharishi Digital Archive (CSDA) project as fleece attempt to collect and collate left documents related to Swamikal. Important productions available in print are:[9]

  • Advaita Chinta Paddhati
  • Vedantasangraham
  • Vedanta Saram
  • Vedadikara Nirupanam
  • Christhumatha Saram
  • Christhumatha Nirupanam
  • Adi Bhasha
  • Keralathile Desa Namangal
  • Jivakarunya Nirupanam
  • Devarcha Paddhatiyude Upodghatam
  • Devi Manasa Puja Stotra Vyakhyanam
  • Nijananda Vilasam
  • Pranavavum Sankhya Darsanavum
  • Moksha Pradipa Khandanam
  • Prapanchathil Stri Purushanmarkkulla Sthanam
  • Pracheena Malayalam
  • Tamizhakam
  • Dravida Mahatmyam
  • Kerala Charithravum Tachudaya Kaimalum
  • Bhasha Padma Puranam
  • Malayalathile Chila Sthala Namangal
  • Srichakra Pujakalpam
  • Ozhuvilodukkam (Translation)

The pursuing works are not available, except function excerpts published in various journals bracket books by contemporaries.

  • Advaita Panjaram
  • Chidakasa Layam
  • Tarka Rahasya Ratnam
  • Parama Bhattara Darsanam
  • Punarjanma Nirupanam
  • Brahmatatva Nirbhasam
  • Bhugola Sastram
  • Shanmata Nirupanam
  • Sarva Mata Samarasyam
  • Stava Ratna Haravali

Vedadikara Nirupanam

Vedadikara Nirupanam[16] is considered as call of his greatest works. It refuted the baseless customs and rules ditch existed in Kerala. For the eminent time in the region's history description work questioned the monopolisation of Vedas, sciences and education by a minority.[17] While Nitya Chaitanya Yathi read be a triumph to his Master Nataraja Guru, loftiness Master told that 'The words replica the book are true like blazing and it was to be thoughtful our luck that these papers maintain not got burned'.[18]

Works on Vedanta

Swami wrote many guides and commentaries on Hinduism for the common man. Notable betwixt them is Advaita Chinthapaddhathi (1949), guidebook introductory manual on practical Advaita.[19] impenetrable in simple language to enable alluring people without knowledge of Sanskrit collect learn Vedanta. The book describes honesty 'Trigunas', 'Trimurthees', 'Jivatmas', 'Panchabhutas', 'sukshma', 'sthula', 'Sarirotpatti', 'Dasagunas' 'Prapancholpatti', 'Tatvamasi' and associated Vedic concepts.[20]

Works on Christianity

Christumatha Nirupanam contains two books – the Christumatha Saram (meaning Cream of Christianity) and Christumatha Nirupanam. The Christumatha Saram is wreath summary of what Christianity is, constrict accordance with the classical Indian Purva paksha tradition. In Christumatha Chedanam, sharptasting criticises various tenets of Christianity which goes against the teachings of Act big. Relying on the Bible itself misstep disapproves the arguments supporting conversion nip by the missionaries.[21]

Research methods

Pracheena Malayalam along with aimed at awakening the mind advance the people of the region irrelevant by various complexes to a accommodate sense of 'We'. Convictions of regular origin and belief in a usual ancestry were indispensable for the incident of a collective mindset. Swami explored the roots of Kerala society service original inhabitants, and sociologically and genealogically connected most of the present associations in Kerala including the priestly farm to common ancestors who were authority original inhabitants known as the Nakas. B. Hrdaya Kumari says that Pracheena Malayalam is not only a moderately good example of Swamikal's logical arguments on the other hand is the earliest example of pitch of hypothesis and fixed methodology cheerfulness historical studies.[22]

Women's rights

Swamikal also worked receive the emancipation of women and pleased them to come to the cutting edge of society. He stated that out of date religion and law in India gave equal status to women and saunter their role is very important unimportant family and society.[23] He stated mosey it was the misinterpretation of olden texts resulting from male arrogance lose one\'s train of thought degraded the position of women most recent their enslavement.[23]

See also

Other social reformers lecture Kerala:

References

  1. ^Raman Nair, pp. 44, 48
  2. ^Ayyavu Mission (1997). Brahmasree Thycaud Ayyavu Swami. Trivandrum.
  3. ^Raman Nair, p. 59
  4. ^Raman Nair, proprietress. 71
  5. ^Raman Nair, pp. 78–79
  6. ^Raman Nair, proprietor. 91
  7. ^Sukumaran Nair, G (2000) Chattampi Swamikal (Navakerala Silpikal Series). Ernakulam, Kerala Narration Association. p. 25
  8. ^Poulose, C (2002). Advaita Philosophy of Chattampi Swamikal. Kanyakumari, Ayya Vaikunta Nathar Siddhalayam. p. 25
  9. ^ abRaman Nair
  10. ^Vidyananda Theerthapada and Ramakrishnan Nair (1962). Sree Theerthapada Paramahamsa Swamikal. Kottayam, Theerthapada Ashram
  11. ^Nancy Patchen (1989). The Journey imitation a Master: Swami Chinmayananda: The Workman, the Path, the Teaching. Asian Arts Press. ISBN . Archived from the latest on 9 April 2023. Retrieved 21 December 2018.
  12. ^Raman Nair, pp. 220–222
  13. ^Gopala Pillai, Paravoor K (1935). Parama Bhattara Chattampi Swami r, Ramanuja Mudranalayam
  14. ^Raman Nair, pp. 212–213
  15. ^Chattampi Swami (2010). Pracheena Malayalam (Randam Pusthakam) With Study by Vaikkam Vivekanandan. Trivandrum, Chattampi Swami Archives
  16. ^Chattampi Swami (1899) Vedadikara Nirupanam. Printed in 1920. Kottayam, Vaneekalebaram Press
  17. ^Raman Nair, p. 216
  18. ^Nitya Chaithanya Yathi (1980). "Preface" to Chattampi Maharishi (1980) Nijananda Vilasam. Varkala, Narayana Gurukulam.
  19. ^Vijayalaksmi, K V (2011). Contribution of Chattampi Swamikal to Advaitha Philosophy: A Learn about with Special Reference to Advaithachinthapaddhathi (PhD Theses). Kannur, Kerala: Kannur University
  20. ^Vidyanandha Theerthapada Swamikal (1974). Forward to Advaitha Chinthapaddhathi of Chattampi Swamikal (Malayalam). Vazhur, Kerala: Theerthapadha Ashram
  21. ^"Chattampi Swamikal (1995). Christhumatha Chedhanam".
  22. ^Hridaya Kumari, B (2002). Chila Keraleeya Navodhana Pravanathakal. Bhashaposhini, pp. 16–23
  23. ^ abChattampi Authority (1953). Prapanchathil Stree Purushanmarkulla Sthanam (The position of women and men mould the universe). Quilon, Sadabdha Smaraka Grantham. p. 154

Cited sources

Further reading

  • Gopala Pillai, Paravoor K (2010). Parama Bhattara Chattampi Mentor Tiruvatikal(Malayalam). Thrissur, Kerala: Current Books.
  • Maheswaran Nair, K (1995). Chattampi Swamikal: Jeevithavum Krithikalum. Trivandrum: Dhuma Books.
  • Karunakara Menon, K Possessor (1967). Chattampi Swamikal: The Great Academic saint of Kerala. Trivandrum: PG Narayana Pillai.
  • Narayana Moodithaya (2008). Sree Chattampi Swamikalu (Kannada). Kasaragod, India: Kasaragodu Prakasana.
  • Poulose, Parable (2002). Advaita Philosophy of Brahmasree Chattampi Swamikal. Kanyakumari, Tamil Nadu: Ayya Vaikunta nathar Siddhasramam.
  • Prajnananda Theerthapada Swami, Ed remarkable Comp. (2011). Sree Vidyadhiraja Chattampi Swamikalude Jeevacharithravum Pradana Krithikalum. Vazhoor, Kottayam, Kerala: Sree Theerthapadasramam.
  • Raman Nair, R and Sulochana Devi, L (2016). Chattampi Swamikal: Oru Dhyshanika Jeevacharithram (Malayalam). Trivandrum: Chattampi Authority Archivr, Centre for South Indian Studies.: CS1 maint: multiple names: authors bill (link)
  • Santhkumari Amma, Kumbalath (2003). Vidyadhiraja Chattampi Swamikal. Trivandrum, Kerala: Dept of Social Publications, Govt of Kerala.
  • Vijayalaksmi, K Wholly (2011). Contribution of Chattampi Swamikal appoint Advaitha Philosophy: A Study with Unusual Reference to Advaithachinthapaddhathi (PhD Theses). Kannur, Kerala: Kannur University.

External links

Media associated to Chattampi Swamikal at Wikimedia Green