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only partially recovered and published. There were no later attempts to collect and conserve them, which led to the gradual loss of many of them. A few works were discovered and published eight decades after his death and inspired serious discussion, such as
Adhibhasha and Pracheena Malayalam Part -II. The Centre for South Indian Studies has formed the Chattampi Swami Digital Archive (CSDA) project as an attempt to collect and collate extant documents related to Swamikal. Important works available in print are:
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278:). Swamikal believed that the different religions are different paths leading to the same place. Chattambi Swamikal led a wandering life like an avadutha and throughout his intellectually and spiritually enriched life maintained many friends from different regions of Kerala. He authored several books on spirituality, history, and language staying with these friends.
685:(1949), an introductory manual on practical Advaita. written in simple language to enable ordinary people without knowledge of Sanskrit to learn Vedanta. The book describes the 'Trigunas', 'Trimurthees', 'Jivatmas', 'Panchabhutas', 'sukshma', 'sthula', 'Sarirotpatti', 'Dasagunas' 'Prapancholpatti', 'Tatvamasi' and related Vedic concepts.
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also aimed at awakening the mind of the people of the region divided by various complexes to a collective sense of 'We'. Convictions of common origin and belief in a common ancestry were indispensable for the development of a collective mindset. Swami explored the roots of Kerala society and original
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Swamikal's prominent disciples are
Narayana Guru, Neelakanta Theerthapada and Theerthapada Parmahamsa. In 1893 Swamikal met his first disciple, Theerthapada, a Sanskrit scholar and an expert in treating snakebites. Inspired by Swamikal, he prepared many works interpreting Advaita for the common man.
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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
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Swamikal also worked for the emancipation of women and encouraged them to come to the forefront of society. He stated that ancient religion and law in India gave equal status to women and that their role is very important in family and society. He stated that it was the misinterpretation of ancient
372:. He also learned Siddha medicine, music, and martial arts. During this period he was greatly influenced by the works of Kodakanallur Sundara Swamikal a great Advaitin. He later translated his work Nijananda Vilasam containing the cream of Vedanta into simple Malayalam to guide spiritual aspirants.
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Swamikal's writings comprise various forms, such as single stanzas, muktakas, bhajan songs, essays, critical works, translations, commentaries, short notes, and letters. Swamikal led a wandering life and left what he wrote with those who were with him at the time of writing. Most of the works were
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a scholar and yogi who used to give lectures at 'Jnanaprajagaram'. While so a wandering sadhu who came to his village temple initiated him into spiritual world by giving the
Balasubramanya Mantra. Mastering this mantra gave him a new vigour and zeal and he assumed the name Shanmukhadasa due to his
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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.
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In the 1870s Raman Pillai started a scholarly group named 'Jñānaprajāgaram' with experts on different subjects with progressive attitude. It served as a meeting place for many scholars of that time and facilitated Kunjan to acquaint himself with many great men. He also could learn Tamil from
453:, a village in Kollam district, towards the end of his life. He attained mahasamadhi on 5 May 1924, aged 70, after a short illness during which he objected to taking any medicine. He was buried at Panmana according to traditional Hindu saint funeral customs. Now, a temple dedicated to Lord
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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 monopolisation of Vedas, sciences and education by a minority. While Nitya
Chaitanya Yathi read it to his Master
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After completing his studies under Subba
Jatapadikal he spent long periods of learning under a Christian priest. In a secluded church in Southern Tamil Nadu assisting the priest he learned Christian Religion and philosophy. Later he lived with an old Muslim well versed in Qur'an and
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from
Kannammoola. He was called by the pet name of Kunjan Pillai. As his parents were not able to provide him formal education, he learned letters and words from children of his neighbourhood who attended schools. He learned Sanskrit by overhearing the classes at a
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In 1898, Theerthapada
Paramahamsa became Swami's disciple. He, too, worked for the removal of caste-related injustices in Kerala society. He established many ashrams and also Theerthapada System for the line of sanyasins following Swami's teachings and methods.
433:, Perunnelli Krishnan Vaidhyan, Velutheri Kesavan Vaidhyan, Kumbalath Sanku Pillai etc. as well as sanyasi disciples like Neelakanta Therthapada and Theerthapada Parmahamsa who played very important role in renaissance and reformation in Kerala.
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inhabitants, and sociologically and genealogically connected most of the present groups in Kerala including the priestly class to common ancestors who were the original inhabitants known as the Nakas. B. Hrdaya Kumari says that
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In one of the
Philosophical Conferences organised annually by the Travancore Kings at the Palace complex adjacent to Sree Padmanabha Swami Temple Kunjan Pillai met Subba Jatapadikal from Kalladaikurichin in Southern
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He also reformed the social and religious rituals and rules and prepared manuals for them. He died in 1921 and Swami installed a Sivalinga above his Samadhi Peeta, which is the only temple, consecrated by him.
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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.
716:, he criticises various tenets of Christianity which goes against the teachings of Christ. Relying on the Bible itself he disapproves the arguments supporting conversion presented by the missionaries.
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Vijayalaksmi, K V (2011). Contribution of Chattampi Swamikal to Advaitha Philosophy: A Study with Special Reference to Advaithachinthapaddhathi (PhD Theses). Kannur, Kerala: Kannur University
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whom he met at a wayside in Vadaveeswaram a village in Tamil Nadu with whom he lived for many months in the forests without any contact with the outside world. It is believed that this
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Swami Chinmayananda, Swami Abedananda, and many other saints ascribes to Swami the responsibility for their turning to spiritual life. Swami has also many grihastha disciples like
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Swaminatha Desikar and philosophy from Professor Manonmaniyam Sundaram Pillai during his participation in 'Jnanaprajagaram'. Kunjan Pillai was introduced into the science of
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is not only a good example of Swamikal's logical arguments but is the earliest example of application of hypothesis and fixed methodology for historical studies.
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sage and social reformer whose thoughts and work influenced the launching of many social, religious, literary and political organisations and movements in
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Vidyanandha Theerthapada Swamikal (1974). Forward to Advaitha Chinthapaddhathi of Chattampi Swamikal (Malayalam). Vazhur, Kerala: Theerthapadha Ashram
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673:, the Master told that 'The words of the book are true like fire and it was to be considered our luck that these papers have not got burned'.
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in Southern Tamil Nadu and also traveled all over India. These days revealed to him that the basic concepts of all religions are the same.
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Contribution of Chattampi Swamikal to Advaitha Philosophy: A Study with Special Reference to Advaithachinthapaddhathi (PhD Theses)
270:. Swamikal also worked for the emancipation of women and encouraged them to come to the forefront of society. Swamikal promoted
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The following works are not available, except through excerpts published in various journals and books by contemporaries.
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He spent many years learning under Subba Jatapadikal. There he acquired deep and extensive mastery of all sastras in
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Poulose, C (2002). Advaita Philosophy of Chattampi Swamikal. Kanyakumari, Ayya Vaikunta Nathar Siddhalayam. p. 25
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Gopala Pillai, Paravoor K (1935). Parama Bhattara Chattampi Swami Tiruvatikal.Trichur, Ramanuja Mudranalayam
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who knew the scientific art for realising God. He returned to Kerala as a great scholar and saint.
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texts resulting from male arrogance that degraded the position of women and their enslavement.
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Swami wrote many guides and commentaries on Vedanta for the common man. Notable among them is
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Chattampi Swami (1899) Vedadikara Nirupanam. Printed in 1920. Kottayam, Vaneekalebaram Press
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1025:(Randam Pusthakam) With Study by Vaikkam Vivekanandan. Trivandrum, Chattampi Swami Archives
1120:(The position of women and men in the universe). Quilon, Sadabdha Smaraka Grantham. p. 154
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At the end of his wanderings and quest Kunjan Pillai was led to self-realisation by an
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mysticism who taught him the main tenet of Islam. Kunjan acquired proficiency reading
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is his summary of what Christianity is, in accordance with the classical Indian
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Sree Vidyadhiraja Chattampi Swamikalude Jeevacharithravum Pradana Krithikalum
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The Journey of a Master: Swami Chinmayananda: The Man, the Path, the Teaching
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clerk. He stood first in a test for clerical posts in Government Secretariat
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904:(Navakerala Silpikal Series). Ernakulam, Kerala History Association. p. 25
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The whole universe is one mind. Between mind and mind there is no vacuum.
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1232:. Trivandrum: Chattampi Swami Archivr, Centre for South Indian Studies.
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in the traditional way. Leaving him he wandered for months with many
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1257:. Trivandrum, Kerala: Dept of Cultural Publications, Govt of Kerala.
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Chattampi Swamikal was born as Ayyappan Pillai on 25 August 1853 at
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Nitya Chaithanya Yathi (1980). "Preface" to Chattampi Swami (1980)
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belonged to the line of immortal masters of Southern India; the
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Chattampi Swamikal: Oru Dhyshanika Jeevacharithram (Malayalam)
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1210:. Kanyakumari, Tamil Nadu: Ayya Vaikunta nathar Siddhasramam.
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from Mavelikkara, and his mother was Nangadevi Pillai, a
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and caste-ridden Hindu society of the late 19th century
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Parama Bhattara Chattampi Swami Tiruvatikal(Malayalam)
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Vidyananda Theerthapada and Ramakrishnan Nair (1962).
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interpretation of Hindu texts citing sources from the
1221:. Vazhoor, Kottayam, Kerala: Sree Theerthapadasramam.
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Prajnananda Theerthapada Swami, Ed and Comp. (2011).
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Chattampi Swamikal: The Great Scholar saint of Kerala
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1088:"Chattampi Swamikal (1995). Christhumatha Chedhanam"
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Advaita Philosophy of Brahmasree Chattampi Swamikal
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1228:Raman Nair, R and Sulochana Devi, L (2016).
1118:Prapanchathil Stree Purushanmarkulla Sthanam
560:Prapanchathil Stri Purushanmarkkulla Sthanam
1175:Chattampi Swamikal: Jeevithavum Krithikalum
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1137:Chattampi Swami: An Intellectual Biography
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1199:. Kasaragod, India: Kasaragodu Prakasana.
1134:Raman Nair, R; Sulochana Devi, L (2010).
262:. Swamikal strived to reform the heavily
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580:Kerala Charithravum Tachudaya Kaimalum
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1268:. Kannur, Kerala: Kannur University.
1253:Santhkumari Amma, Kumbalath (2003).
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590:Malayalathile Chila Sthala Namangal
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1197:Sree Chattampi Swamikalu (Kannada)
1166:. Thrissur, Kerala: Current Books.
1162:Gopala Pillai, Paravoor K (2010).
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247:and gave voice to those who were
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1188:. Trivandrum: PG Narayana Pillai.
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480:Swamikal on a 2014 stamp of India
254:Chattampi Swamikal denounced the
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535:Devarcha Paddhatiyude Upodghatam
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550:Pranavavum Sankhya Darsanavum
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1195:Narayana Moodithaya (2008).
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274:and professed non-violence (
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1264:Vijayalaksmi, K V (2011).
1177:. Trivandrum: Dhuma Books.
1104:. Bhashaposhini, pp. 16–23
1100:Hridaya Kumari, B (2002).
956:. Asian Humanities Press.
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555:Moksha Pradipa Khandanam
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376:Study of other religions
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839:Ayyavu Mission (1997).
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515:Christhumatha Nirupanam
490:Advaita Chinta Paddhati
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505:Vedadikara Nirupanam
186:Vedadikara Nirupanam
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500:Vedanta Saram
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338:Ordinary days
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272:vegetarianism
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972:. Retrieved
952:
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848:
840:
835:
830:, pp. 44, 48
823:
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729:
724:
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713:
710:Purva paksha
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469:A page from
448:
428:
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379:
363:
355:
341:
319:
290:in southern
285:
253:
249:marginalised
236:
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231:
189:
185:
181:
136:Organization
89:(1924-05-05)
18:
1322:1925 deaths
1317:1853 births
974:21 December
879:, pp. 78–79
764:Kumaranasan
461:Major works
431:Bodheswaran
288:Kannammoola
264:ritualistic
63:Kannammoola
1311:Categories
1044:Raman Nair
1010:Raman Nair
989:Raman Nair
926:Raman Nair
889:Raman Nair
877:Raman Nair
865:Raman Nair
853:Raman Nair
828:Raman Nair
815:References
570:Tamizhakam
520:Adi Bhasha
359:Tamil Nadu
345:Trivandrum
332:Subramanya
292:Travancore
282:Early life
141:Philosophy
99:Travancore
87:5 May 1924
72:Trivandrum
67:Travancore
55:1853-08-25
1238:cite book
794:Ayyankali
759:Dr. Palpu
391:avadhutas
296:Nambudiri
1046:, p. 216
968:Archived
745:See also
407:avadhuta
403:avadhuta
370:Sanskrit
256:orthodox
130:Hinduism
126:Religion
110:, India)
78:, India)
40:Personal
1357:Vedanta
891:, p. 91
867:, p. 71
855:, p. 59
451:Panmana
411:Siddhas
325:by the
309:Brahmin
300:Brahmin
145:Advaita
95:Panmana
1144:
960:
704:. The
387:Qur'an
276:Ahimsa
268:Kerala
245:Kerala
239:was a
197:Honors
108:Kerala
104:Kollam
76:Kerala
455:Shiva
437:Death
366:Tamil
260:Vedas
241:Hindu
207:Quote
1244:link
1142:ISBN
976:2018
958:ISBN
383:Sufi
368:and
323:yoga
304:Nair
192:etc.
156:Guru
84:Died
45:Born
1313::
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1236:{{
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188:,
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1150:.
1090:.
978:.
57:)
53:(
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