Aatmanaa Vindate Veeryam

For five decades now, Poojya Swamiji has been propagating the art and practice of Brahmavidya throughout the country and abroad. But, people of Kerala identify Swamiji more with his crusade against derogatory and illegal practices in temples, than with his spiritual enlightenment. This was evident when speaker after speaker, in the May 5th reception, dwelt only on Swamiji’s involvement in religio-social movements.

It was in 1985, as a Providential behest, that Swamiji went to the masses, to rid the society of some derogatory, illegal and cruel practices followed in the temples. Such practices, aided and abetted by vested interests, were perpetuated by the devotees for centuries, more out of fear of the divine than devotion. It was at the instance of righteous thinkers as well as Kerala’s leading mass media that Swamiji and other Sannyaasins took up the mission of eliminating such evil practised in the name of religion. It was the most important and unique religio-social movement Kerala ever saw.

Swamiji’s entry into the field of religio-social reform did shake the people of Kerala out of stupor. Even the insensitive minds were forced to reflect upon what is right and what is wrong, and were compelled to take a clear stand. Many rational minds found reason and sense in Swamiji’s thoughts and actions. But many held back due to fear of the Unknown. They labelled him as “the controversial Swami”. But most people did not care to know the unique spiritual attainment that inspired Swamiji to speak and act in the manner he did, with unswerving courage and confidence.

When Sannyaasins take up such mass movements, it will be strikingly different from the usual social reforms. Rooted firmly to the ageless Vedic culture, embodying the essence of scriptural Vision, Swamiji began his austere mission of purifying the society. It verily initiated a powerful thought-revolution. Swamiji’s exhortations were clear and forceful: “(i) Stop performing obscene singing as an offering to the adorable Goddess (of Kodungallur)! (ii) Panca-vaadyaseva offered by the Harijans will be the most pleasing to the cowherd boy Krishna of Guruvayur (iii) The criminal practice of Thookkam (suspending a man by hooks from a high scaffold) only inflicts untold agony to the Goddess of Elavoor Puthankavu.” Proclaiming thus the pure intentions of true Divinity and clarifying the tenets of pure devotion, Swamiji corrected the age-old derogatory practices.

Swamiji’s movements did evoke strong resentment from those of conservative minds, who felt threatened by the reforms. But Swamiji received the opposition with his characteristic fondness. At no time did he feel the least dislike or irritation towards the opponents: “They deserve more love, because they do not know!” In fact, he never expressed intolerance towards any opposition, saying that: “The strong opposition to change is always a safeguard for our society. Otherwise, any change introduced by shallow ephemeral thinking also will come to pass, destroying the fundamental fabric of our age-old civilization.”

Many did wonder: How does Swamiji speak with such clarity and courage? To question an age-old custom, that too linked with divinity, does not Swamiji’s mind get shaken by the fear of divine wrath?

The answer is clear and simple. The power and resolve, emerging from Self realization coupled with ascetic resignation, cannot be subdued by any worldly or other worldly fear.

His vision was clear: “The temples cannot remain as citadels of obsolete culture and inhuman practices. They must be the seat of loftier culture and civilization – a few steps ahead of the rest of the society.”

Yet, the enraged groups often circulated notices labelling Swamiji as a “temple-hater”, urging that he should not be allowed near any temple. If Swamiji had been a “temple-hater”, then how could he reconstruct and renovate so many temples spending great effort and resources? Rejuvenation ceremonies were performed in these temples in the most orthodox and pious manner, generating unusual sublimity around.

Even a great temple-lover would have shrunk from the formidable task of construction of the mammoth retention wall at Pandavagiri hilltop and the reconstruction of the Aykunnu Pandavagiri Devi Temple on it, which Swamiji took up and completed, working tirelessly with the labourers from morning to evening for years. Before starting the project, when we were measuring the different levels, I had remarked: “It seems impossible for us. But well, as Rama could do the setu-bandhana, this also will perhaps be done!”

How could Swamiji have the courage and resolve to proceed with such mighty undertakings? The answer is again the same: “Aatmanaa vindate veeryam ”. The real source of courage is the Self. The key to the multi-dimensional loka-sangraha of Swamiji lies in his depth of Self-realization and the ascetic resignation. That makes him a non-doer and non-enjoyer, empowering him to do anything and everything, naturally, as does the Creator.

Jai Guru!