Guruvayoorappan's Devotee Shall Follow Gita and Narayaneeyam, and not the Contradictory Theories.

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Hare Krishna, It is unfortunate to see the article about Chattambi Swamikal ‘s anti-vedic tirade in this devotional forum dedicated to Sri Guruvayoorappan. This practice is contrary to what Krishna says in Gita 18.68-69 “The one who shall propagate this supreme secret philosophy the transcendental knowledge of the Gita amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to

Me”.

The different paths in Hinduism like Vaishnavism , Shaivism , etc enable the spiritual aspirant to select a suitable path of his/her choice. The nature and rituals of worshiping Vishnu and Shiva are different . Vishnu is pure ‘sattva’ guna personified and Shiva a combination of ‘sattva and ‘tamo’ gunas . We can find even non-brahmin priests in Siva and Subrahmanyya temples as these Lords don’t insist for Brahmin priests.

According to the natural qualities of a person , he can decide which deity suits him and can select the ‘Ishta devata’ accordingly. Chattambi Swamikal chose Lord Subrahmanya as his ‘Ishta devata’ , did penance to please the Lord and acquired yogic Sidhis. As he is a Saivite saint, his philosophy is very much different from the Vaishnavite philosophy being followed by Krishna’s devotees like the members of this forum.

The Krishna (Vishnu) temples are operated as per Vaishnava agamas and the related rituals are to be done by qualified ‘brahmanas’ in strict compliance with the scriptural injunctions. Gita 18.42 speifies the natural duties of a Brahmana ”Control of the mind and senses, austerity, external and internal purity, tolerance, honesty, knowledge and faith in the Vedas and other scriptures, experience the truth relating to God-- all these constitute the natural duties of Brahmana “

If a person born in Brahmin caste does not have the specified natural qualities of a Brahmana mentioned above, he must not perform the duties of Brhamana and look for other works . Unfortunately , due to the evil nature of Kali-yuga , many unqualified Brahmins started mis-using their title for selfish gains , resulting in caste-discrimination . As stated in Gita, one can’t escape from his karmic reactions. Anti-brahmin saints like Chattambi Swamigal appeared due to the karmic reactions of some Brahmins . These saints had own yogic sidhis which were meager in comparison to the infinite ‘Ashta Sidhis’ of Bhagavan Krishna.

Kerala got destroyed by sea and remained under water for long. Later Sage Parasurama recovered Kerala from the sea (Please see attached Narayaneeyam Chapter- 9, Canto - 35, Verse-11). Chattambi swamy’s argument is that this recovery is not mentioned in the ancient scriptures. Swamy’s dislike to the ill-deeds of then Brahmins might have persuaded him to state this. He is referring to Skandapurana to substantiate his arguments. However , Narayaneeyam doesn’t accept several statements in Skandapurana. (Please see attached Narayaneeyam Chapter- 10, Canto - 90, Verse-9-10). Since the recovery of Kerala is mentioned in Narayaneeyam Krishna’s devotees don’t accept Chattambi Swamikal’s statement. In fact Vaishnavas don’t recognize a scholar as a reliable Vedic authority , if he has not accepted Sri Krishna as the Supreme Personality of Godhead .

We used to see non-brahmin priests in certain Siva and Subrahmanyya temples . However, in many such temples , due to failures in following the strict codes of conduct , the non-brahmin priests were subsequently replaced by Brahmin priests.

When a person worships a deity like Lord Siva , he quickly gets the specific boon he asks for. In the case of Lord Krishna , the devotee gets purified first and then the Lord gives Himself to the devotee. So it is essential that, a person fully complies with Krishna’s instructions as there is no scope for any conflict . Due to this fact, Krishna’s devotee takes shelter in the Lord in

total submission. Not that he selects the convenient one and gives up the difficult. Krishna’s instructions given in Gita are to enable His devotees to attain Him. A devotee must follow the scriptural injunctions given in Gita while performing his duty.

Vaishnava saints like Vilwamangalam Swamiyar , Poonthanam and Melapthoor were instruments of Krishna and it was Krishna’s message that was revealed through them . Their philosophy and teachings are relevant for all ages. They have not discriminated people on caste basis and encouraged everyone to worship Bhagavan Krishna. These ‘sattvic’ saints are the ‘Spiritual guides’ ’ of Krishna’s devotees.

Conclusion : Krishna’s true devotee shall never question the basics of the Lord’s principles and doubt the pastimes performed by the Lord during His incarnations. Those who reject the scriptural injunctions of Gita can not hope to become Krishna’s devotee.

 

Krishna’s humble servant

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"krishnanujan" <krishnanujan Mon Oct 17, 2005 12:43 am Re: Weekly page from Hindu Dharma: My Work -

Do we need middlemen to uphold Hindu Dharma? No. Vidhyadhiraja Sree Chattambi Swamigal is a shining example. Chattambi - The Spiritual Ruffian Vidhyadhiraja Sree Chattambi Swamigal, was one from the unending line of great seers of this sacred land of India. In an age where priestly manipulations reigned and expansionist and commercial faiths were eating in to the lives of people Chattambi Swamikal was a beacon of light. The wisdom of the Hindu was monopolized at the time and Swamikal broke that monopoly. Triggering a new age of social uplift from which more than the Nair community, in which Swamikal was born, the lower castes benefited. Called Kunjan Pillai, Swamikal was born on Aug. 25, 1853 at Kannammoola, Thiruvananthapuram and chose to have samadhi on May 5 1924 at Panmana,

Kollam.Simple and unassuming unlike modern day `Madhhadhipathis' Swamikal was a great seer and pioneering social reformer who liberated the Hindu community of Kerala from the rigid caste system and made the eternal knowledge once again accessible to the ordinary people. With super human attainments and a rare communion with nature Swamikaltrue to the traditions of the Sidhas of the South kept away from publicity and never tried to use miracles for self promotion. Chattambi Swamigal, so named from his having been a class monitor, then called `Chattambi', a title which stuck perhaps because of the unconventional postures swami took, was also a guide and contemporary of Sree Narayana Guru. Swamigal also refuted the superiority claims of Christianity which was being aggressively promoted by themissionaries at the time. It was an open war of words and ideas which changed the history of Kerala.Brahminical ClaimsSince

Kerala was part of the ancient Tamil culture, Swami argues, Sanskrit words like Brahmana and Sudra are alien and hence did not form part of native Kerala. Also argues that the varnas were originally based on one's own spiritual and temporal accomplishment,later cleverly made birth rights and monopolies. Chattambi Swamigal refutes the myth that Parasurama created Kerala and brought Brahmins from outside as Keralotpathi states, instead tells that they took refuge in Kerala. Swami quotes `Aryabhateeya Samhita' to establish the presence of a rich pre-Brahmin south Indian culture and spirituality. "The expelled Brahmins (from the North West of India) left in search of of where the Triveni is, where sage Agastya dwells, where the goddess Kanyakumari is, where the people are warriors, where in the caves live saints who are luminant like gems, where the great Nayaka kings who donate all they have reign, they left for that place".About the Nair community, Swami tells, quoting a

profusion of ancient Tamil texts, that the Nairs, then called `Nakas' were the nobles among the original inhabitants, `Dravida Prabhus', of the place and were custodians of Kerala territory. Later spiritually, though nototherwise, enslaved. Giving an open call to get out from the mental servitude. From being priests under the Nair aristocracy they plotted and concocted the term `sudra' and `brahmin' both Sanskrit terms, popularizing a religion with irrational claims of Brahmin supremacy. Quoting the meaning given to who is a Brahmin in Mahabharata Swamitells that the caste Brahmins have no right to call themselves that as they are in practice just the opposite of what is told. According to Mahabharata Brahmin is `one who considers everyone equal, one who is keen about his dharma, one who is learned in dharma'.In his book `Pracheena Malayalam' Chattambi Swamigal tries to argue, based on less known Tamil and Sanskrit sources, that the evil of caste and the superiority

claims of the Brahmins are without any logic. Chattambi Swamigal attacks Keralotpathy, considered authentic history at the time but said to be a text concocted for caste Brahmin domination during the early 18 th century by scholars, and shows the inconsistencies. This mostly relying on Sanskrit texts, Sahyadri Khandam of Skanda Puranam, among these, and ancient Tamil sources .Skanda Puranam talks about Prasurama giving the priestly thread to the coastal fisherfolk of Kerala and making them Brahmins. What could have historic relevance as to who were the ancestors of the incoming Brahmins. He wrote a book challenging the ownership claims on Vedas by the Brahmin caste. Another book challenges the fundamentalassumptions of Christianity using sharp and irrefutable logic.Advaita of Chattambi SwamikalAdi Sankara, taking the various attributes from the Sakteya cult, Budhism, Jainism etc codified Hinduism in his time, is famous for

the Advaita philosophy. However as time passed rigid caste system and monopolization of rituals resulted, shutting off the majority from the true religious experience. Concept of one god is also there in other religions like Islam where priestly dogmas are less powerful. Chattambi Swamikal came up with his own concept of Advaita and anchored it on the Sidha concept of `Turiya', the `experience' of spiritual bliss.It was less focused on `jnana'. He did not promote the practice of intricate rituals and mantras that the Sankara Parampara had made primary. Which later denied access to those who were born in other communities outside the Brahmin caste. The faith and religiosity that Chattambi Swamikal advocated was simpler and reachable to the common man. But in a society conditioned by the priestly dogmas spread by the caste Brahmins for generations it wasno easy task to liberate the people. What Swamikal more than once expressed with anguish and sadness. Especially in the case

of the Nairs, who to this day are trapped in the Brahminical doctrine. Why else should the Nairs, also others, be forbidden from the sanctum sanctorums where even the most polluted Brahmin can enter if he has athread on. This in Nair owned temples as well, when this is not there in many North Indian temples, even in Tamilnadu.--------guruvayur , "Auto Mailer at Kamakoti.org"<venky_athome> wrote:NamaskarThis week's page from Hindu Dharma is "My Work" from "The VedicReligion And Varna Dharma" athttp://www.kamakoti.org/hindudharma/part3/chap10.htm , which isattached with this email.> Here are the first few lines from this page:> I could live in solitude in some village somewhere, performing pujaand meditating. For the conduct of the Matha it is not at allnecessary to have so much money as I receive from people in thecities. In my opinion the mathas ought to have only the minimum ofstrength in terms of money and men. A large entourage and a battalionof hangers-on are not essential to their maintenance. A matha'sfinancial support and strength are nothing but the... (see attachmentfor more)

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