The Unknown Srivaishnava

A memorable “yaathra’ : Six “divya-desams” and one “maha-samprokshanam” – Tirukannangudi (Part-6)

There are 3 types of pilgrims in the Sri Vaishnava fold who go visiting the 106 Divya Desam temples located all across India.

The first type of devotee is the one who performs his or her ‘yaathra‘ by going on what has nowadays come to be fashionably called “religious tourism package tours“. There are so many commercial/professional tour-operator outfits today that offer “exciting” package tours to various “divya desam” temples of choice at a fixed contractual lump-sum price covering transportation, boarding and (even “3-to 5-star rated“) lodging at those selected temple-sites. It is a menu-based service offering and it assures the pilgrim pleasureable “trouble free divine tour” of the temples — in both comfort and style.

1.1 There is one problem though with these professional religious tours. The operators compete aggressively for custom. So, the group numbers of religious tourists they canvas for are so large and so diverse in backgrounds that what is conceived and programmed initially as a “yaathra” eventually turns out to be not very different from a point-A to point-B kind of sight-seeing tour. The pilgrimage becomes no more than a hectic whistle-stop, frenzied religious tour — a la hop-on-hop off “London redbus city tour” !

The pilgrim finds himself or herself rushing from one divya desam to another without having much time to leisurely pause at will at each temple and try to soak in and absorb its holy ambience, its history, mythology, folklore and scriptural connections. The pilgrim at the end gets to have really no holistic experience of worshipping at a Divya Desam.

2. The second type of Sri Vaishnava pilgrim is one who is unwilling to join the “religious tourism” bandwagon. Instead he or she prefers instead to join the elite “bhagavatha group tours to Divya Desam temples that are organized/curated periodically during the year by certain well-known religious scholars, vidwans, pundits and “upannyaasakar-s” who are happy to double-up as “kshetraadanam” tour-guides.

There are very distinguished such persons like Sri Velukkudi Krishnan, Sri Dushyanth Sridhar, Sri APN Swami and a few notable others whose curated religious “yaathras” have become very popular and sought after. For a not-so-hefty “reasonable” fixed remuneration, these tours are conducted by these eminent gentlemen exclusively for the more discerning Sri Vaishnava “bhaagavata” pilgrim-groups who not only are promised all the swanky creature comforts on the yaathra journey that the commercial tour-operators of the first type provide on more pricey terms but also, more importantly, they promise to deliver the invaluable benefit of their own in-depth knowledge about temples on the group’s itinerary. Thus, the “yaathri” can be assured that at each temple Velukkudi Krishnan swami or Dushyant Sridhar swami will explain to them in very great detail everything important there is to know about the history and lores of the divya desam visited.

3. Lastly, the third type of Sri Vaishnava pilgrim is the “lone-wolf” kind of religious traveller who prefers to plough the lonely furrow … i.e. he likes to prepare his own “yaathra” itinerary to suit his own whim and fancy. He also makes his own travel arrangements all along the way. He prepares his daily route plan too. And before he sets out to visit the temples, he does his own independent research about the Divya Desam kovils he is about to tour.

3.1 In this mode of “yaathra“, the pilgrim is able to enjoy the advantage that the other two types cannot: he can set the pace and time of the journeys all by himself. And he can gather up uniquely personal experiences along the way which would be quite distinctly different from the rather “group-centric curated common-denomintor experiences” available to the other two types of pilgrim touristers.

3.2. The greatest drawback this third type of Sri Vaishnava ‘yaathri‘ will however face is that he would be denying himself the benefit of availing from the likes of eminent pundits like Velukkudi Krishnan or Dushyant Sridhar the large amount of information and intimate knowledge about divya desams that they as tour-curators would be able to offer. In this mode of “yaathra“, the pilgrim will be left to his own devices and initiatives in getting to know all that would be important to know about a particular divya desam kovil… viz. reading up books, articles and blogposts, visiting websites on the internet etc. ….

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Now, I belong to the third category of pilgrim. As I journeyed by road that day to the Divya Desam temple, situated in the little village of Tirukannangudi, dedicated to Sri Damodara Perumal, all I knew about the kovil was nothing more than what I had been able to gather from browsing a few relevant website on the Internet.

The information I did gather was rather run-of-the-mill, dry and so factual to the point of being insipid for a visitor like me who was headed there on a yaathra for the very first time in my life. Secretly, I found myself wishing for the distinguished company of either a Velukkudi Krishnan or a Dushyant Sridhar travelling with me to Tirukannangudi and enlightening me with everything to be known about the holy kshetram….

The temple of Sri Damodara Perumal (aka Sri Neelamegha Perumal) is not far from Nagapattinam. But it is not easy to spot the site since is tucked away deep into virtually a corner inside no-mans land away from the highway. This spot is about 1 to 2 km away from Keezh Velur railway station on the Tiruvarur-Nagapattinam railway line. The temple is believed to have been built by the Medieval Cholas of the late 9th century CE, with later contributions from Vijayanagara kings and Madurai Nayaks.

The moolavar in the sanctum is called Sri Loganatha Perumal. Sridevi and Bhoodevi can also be seen with the Moolavar. On one side are the statues of Gowthama rishi and Uparisaravasu. On the other side, one can see the idols of Brahma and Brighu Maharishi.

The idol of the “utsavar” is called Damodara Narayananan. The vimaanam or cupola is called Utpalavadaka vimanam. The “sthala puranam” of this temple is said to be found in the larger work called the Garuda Puranam. The location is known as “pancha badra” in the Garuda Puranam.

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When I entered the temple precincts, it was already half-past noon. The priest, Archaka Sri Prabhakar, was already winding up the forenoon services and preparing to leave. Fortunately, I reached the sanctum in the nick of time.

I feared that the archaka would frown upon me for turning up for darshan at such a late hour of the day when the kovil doors were about to be shut. But to my surprise I found the archaka showing me all courtesy due to a yaathri who had travelled miles to come and worship at the temple….

He politely conducted me into the sanctum and performed “archanai” and then offered me sacred “theertham” and “sataari“. And “maalai maryaadai” too! I felt very humbled and happy at my good fortune and I thanked him profusely for his goodness.

As we both exited the sanctum, and Prabhakar Bhattar locked up the “sannidhi“, I confessed to him that I was a first time yaathri to the divya desam. So, “Swami, would you be kind enough to spend a few minutes to tell me about the history and traditional lores associated with this beautiful kovil?”.

Prabhakara Bhattar readily obliged and gave me a short but sweet summary of the highlights of the temple’s interesting antecedents and notable features. Here are two video-clips below in which I recorded his authentic narrations first-hand. After listening to the Bhattar, I felt that I could not have been given a better curated tour-guide telling me a few exciting things about this beautiful little divya desam:

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Getting to know about a divya desam kshetra direclty from the kovil archaka himself is a very valuable experience for a “yaathri” if only because it sounds so much more authentic and sincere than any other person’s curated, mechanical and well-rehearsed drone of a tour-operator guide or … even, I daresay… that of a learned pundit.

However, I am mindful of the fact that I was fortunate at Tirukannangudi temple to have arrived there at an hour when the kovil archakar was not hard pressed for time nor pressured by other routine ‘kainkaryam” temple duties and thus could spare time to enlighten me with narrations of the temple sthala purana and other nuggets of knowledge. At normal times, when the sanctum is filled with a crowd of other devotees and pilgrims, it would never have been possible for archaka Prabhakara Swami to spare time for me.

Which is why I believe that it would not be impractical to moot the idea of instituting the post of designated “temple curators” to be appointed by the temple administrators or trustees at each of the Sri Vaishnava divya desams. These curators (call them “upa-archakas”) would be able to render a very useful service to “yaathris” who, coming out after worshipping the deity, might wish to be enlightened with good and all relevant knowledge about the divya kshetram and then go back home satisfied that they were far more knowledgeable about the kovil than they ever were before they went in.

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The narrative of Prabhakara Bhattar about the litigation dispute which Tirumangai Azhwar got embroiled in was a fascinating legend indeed! It was also so very intriguiging to me to hear that many pilgrims and devotees came to offer worship at this divya desam to beseech the Almighty for relief from legal distress suffered in the law courts of the land and the harassment of lengthy and costly judicial processes that are the norm in India.

After I returned from the yaathra, my curiosity led me to dig a little deeper into the story I had heard from Archakar Prabhakara Swami. And briefly, this is what I came across below:

Thirumangai Mannan (the last of the 12 Azhwars) went on a long journey across India to see the different divya desams.

In North India, he visited Badarikasramam and many other important places. On the way back, he stopped in Tirupati on his way to Srirangam, Thirukkannangudi, and other temples in the south. Mangalasasana pasurams are the songs he wrote to honor each of these gods. He wanted to make a lot of improvements to the temple at Srirangam. That he knew would however cost a lot money for him.

On one of his journeys, he saw a gold idol in Nagapattinam. Four of his accomplices were going to help him bring that gold idol to Srirangam with the sale proceeds of which they would commence the renovation works of the temple.

Some local people tried to stop him from taking the idol with him. By stealth he still manage to take the image away and left Nagapattinam at night.

The Azhwar got to Thirukkannangudi in the morning. A place called Puliadi Vayal is where he got to. He hid the gold statuette in a dug-out hole in the fields and then went into the temple to sleep under a large tree — a makizha maram, which means “little flower tree.”

The farmer-owner of the field brought a bagful of seeds the next morning and was getting ready to till the ground to plant them.

Thirumangai Mannan was afraid that his secret would be found out. He had to stop the farmer from working the land lest he come across the buried gold idol.

The Azhwar decided on brinkmanship. He got in the way of the farmer and told him he was tresspassing on land that belonged to him. The farmer was aghast! And a heated dispute arose between the two.

The argument got very heated and might have come to blows. As usual, a lot of curious villagers gathered to watch. Thirumangai Mannan offered to show the farmer and the villagers the necessary papers the next day to prove his title to the land. So, the Village Panchayat agreed to give both sides a day to talk about their case and come to some peaceful accommodation.

The Azhwar became very exhausted at this point in time. Wanting to pause the disputations, he took a break under the magizha maram.

Suddenly, he espied a village woman passing by carrying a pot of water drawn from a nearby well, which too he was able to see in the distance. Feeling thirsty, he asked the woman for water. She replied to him nonchalantly, “Just as you claimed that the farmer’s fields belongs to you, I am afraid you may similarly claim that this vessel too I am carrying to draw water belongs to you… So I am reluctant to oblige you”. She refused Tirumangai Mannan water.

The Azhwar became enraged with her cast a curse saying that the well from which she drew water would dry up.

The events above have, in Sri Vaishnava hagiographic literature, led to a few very archaic but quaintly delightful Tamil phrases: “Tholaa vazhukku, uranga puli, oora kinaru thirukkangudi.”

Thirumangai Mannan cursed the well to dry up, which is what the word “Oora kinaru” is as it relates to the village of Thirukkannangudi.

Although Thirumangai Mannan had told the Panchayat that he would show the papers to prove his title to the land on the following day, he instead changed his mind and showed up that very night itself, bringing along with him the gold idol he had kept hidden in the field. That became what the phrase, “tholaa vazhakku” means! When he acted thus, the litigation between him and the village farmer went into a further round of litigious bickering! The dispute never settled and that was why it came to be referred to by the quaint phrase “tholaa vazhakku Thirukkannangudi”.

The “kaaya maram” or “urangaa Maram” word refers to the Magizha maram tree that Thirumangai Mannan sat down under that day and carried on his legal wrangling. The tree never withers.

So, these events in Thiruman-gai Mannan’s life led to the three events listed above, which are what people think of whenever they hear the word “divya desam” attributed to this temple. Those who undergo many a trial and tribulation at the hands of lawyers and judges of the legal or judicial system, come to worship here at this temple seeking relief from the same closure of disputations which Tirumangai Mannan himself never saw or realised in his own affairs !

What a delightful, wry tale of irony indeed! But it is what makes this Tirukannangudi divya desam unforgettable to a Sri Vaishnava yaathri! And it is also a legend that makes Tirumangai Azhwar’s life-history such a colourful and memorable one!

(to be continued)

Sudarshan Madabushi

A memorable “yaathra’ : Six “divya-desams” and one “maha-samprokshanam” – Therezhundhur Kambar Medu (Part-5)

Half a kilometre to the southern side of the Therezhundhur Temple, is the memorial to the great Tamil poet Kamban. It is called Kambar Medu .

This spot, I was told by a local villageman there who was kind enough to give us a tour of the memorial, was once full of shabby encroachments and waste debris until it was reclaimed and restored by the Archaeological Survey of India (ASI) that recognized it a place of historic importance … only because of its connection with Kamban but also because it was the site of some excavations that had revealed the Iron Age provenance of what were its unearthed discoveries.

The spot however has come to be named Kambar Medu (Kamban’s Mound) since , there are local legends and other literary cues that strongly indicate that this was where Kamban was born . And the presence of a small, nondescript nearby Kali Kovil confirms what historically has been believed to have been the family-shrine of the Kamban ancestral family.

I was personally thrilled to simply gaze hard and long there … while imagining to myself that perhaps I was standing at the very spot where the great Kamban might have perhaps walked too!

Last year, on my 2024 annual pilgrimage, inside the famous temple of Tirukkurughur in Azhwar Tirunagari, I had similarly stood transfixed before and under the branches of the great tamarind tree under which it is believed that Swami Nammazhwar had sat in many long years of meditative seclusion. I had imagined then that I was standing exactly where the great Sri Vaishnava Acharya might himself have strode about…. I prostrated myself on the ground thinking of him.

It was quite the same emotion that I felt now at Kambar Medu.

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As I stood and stared on the barren grounds of Kambar Medu , suddenly I saw a lone peacock fly down and perch itself on top of an adjoining perimenter wall at a distance .

A famous Kamban verse describing a peacock’s beauty is:

“மயில் கண் உண்டோ? மதிக்கதிர் போல
அயில்கண் ஒளிரும் அலங்கல் முகத்து”

This translates to:

“Does the peacock have eyes? Its face, adorned with a shining beak, glows like the rays of the moon.”

This verse is from Kamban’s Ramavataram (Kamba Ramayanam), where he poetically compares the peacock’s radiant face and shimmering feathers to the brilliance of moonlight, highlighting its enchanting beauty.

It struck me that the sight of the peacock there in that moment was more than just plain happenstance.

(to be continued)

Sudarshan Madabushi

A memorable “yaathra’ : Six “divya-desams” and one “maha-samprokshanam” – Therezhundhur (Part-4)

At Terezhundur, the Perumal temple which is of the Sri Vaishnava Vadakalai sampradaya (to which I may add that I proudly belong), is apparently supported by Sri Ahobila Mutt). This I could recognize easily in the distinctive (Sri Sannidhi) shape of the “tirumann” forms that adorned the temple walls and concourses all around the precincts.

The temple of Terezhundur Sri Varadaraja Perumal is a sprawling structure … an air of divine serenity fills this beautiful temple. From the outward looks of the Kovil however it seems like it badly needs improved maintenance . As a sishya of the Ahobila Mutt, through this blogpost, I humbly make an appeal to the Sri Karyam of Sri Sannidhi to please take effective steps and arrangements for carrying out repairs and renovation of this wonderful temple and perform its “samprokshanam” as early as possible.

Inside the sanctum itself , the idol of Sri Varadaraja Perumal is imposing , almost gigantic with the archa-murthy having a visage that is so full of beatitude and divine geniality. A mesmerizing idol, idol indeed! Accompanying the deity also are the other icons of Garuda Azhwar , Prahlada Azhwar , Markandeya Maharishi … and with the Thaayaars …

A magnificent sanctum indeed … one that tugs at the heart of every devotee who can imagine and evoke in his or her mind the picture of the “utsava murthy” as Gosakan, the divine cowherd who descended upon earth in his avatar as Krishna.

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Apart from the “vadakalai tirumann urdhva pundhram or chinnam”, what took me by equally great surprise were the etchings on the temple wall. They were of several verses taken from the Kamba Ramayana (“ramaavataaram“) !! Usually one is used to seeing on Divya Desam Perumal Kovil walls only the mangalaasaasanam paasurams of the Azhwars . But here in Therezhundur, the pride of place on the temple walls has been given to the great Tamil poet Kamban!

The reason was not too difficult to fathom, since, the village of Therezhundhur was the birthplace and native hearth of Kamban in the 11th century CE.

It is also being said here in this temple that the poet got his name Kamban as derived from Sthamban… which denotes the avataric deity, Sri Narasimhan …

Kamban’s nativity in Therazhundur, a rich temple-village, had a significant influence on his writings. He was born into a family of temple workers (Uvachars), with his father performing puja at the local Kali temple, and his family were worshippers of Lord Narasimha. This upbringing immersed him in temple culture, rituals, and devotional practices from an early age, shaping his deep spiritual outlook and mastery of both Tamil and Sanskrit.

The presence of idols of Kamban and his wife inside the Therazhundur temple, and the rare idol of young Prahladha beside Perumal, reflect the temple’s lasting connection to his legacy. Kamban’s works, especially the Kamba Ramayanam, are infused with spiritual, ethical, and cultural themes rooted in temple traditions, and he often adapted stories to suit Tamil devotional sensibilities. Thus, his nativity and upbringing in the Therazhundur temple environment profoundly shaped both the content and style of his literary contributions.

This fact adds credence to the belief that Kamban’s monumental Tamil poetic work is no less a religious work as it is a literary masterpiece .

The association of the Sri Ahobila Mutt with both the Terezhundhur Kovil and Kamban thus became much clearer to me .

Kamban’s family deity, Lord Narasimha, had a profound influence on his literary themes. Unlike Valmiki’s Ramayana, Kamban devoted a significant section of his Kamba Ramayanam to the Narasimha avatar, inserting the entire story of Narasimha’s slaying of Hiranyakashipu as a major episode. This addition highlights themes central to Narasimha’s legend: the triumph of good over evil, divine protection of devotees, and the upholding of dharma (righteousness).
Kamban’s portrayal of Rama as a divine protector and restorer of dharma echoes the qualities of Narasimha, reinforcing the importance of faith, compassion, and the ultimate victory of righteousness-core messages associated with his family deity. This influence helped Kamban infuse his epic with deep spiritual and philosophical resonance, making it distinctively Tamil and devotional in character.

Kamban thus has a special place in the heart of Sri Vaishnavas.

(to be continued)

Sudarshan Madabushi

A memorable “yaathra’ : Six “divya-desams” and one “maha-samprokshanam” -Therezhundhur (Part-3)

In the previous blogpost of mine, I had written that it would be rather superflous to re-narrate the respective “sthala purana-s” of the 6 six divya-desams listed on my pilgrimage itinerary since there was already copious material available in the public domain and the worldwide internet.

However Therezhundhur, I have to consider is a class apart and so exceptional in its importance to me personally that I have to refer to its colourful, exciting “sthala-purana” without fail before I go on to penning my other subjective impressions about this wonderful “divya desam” temple.

Many years ago — almost 30 years! — I had happened to avidly read, nay, devoured the book, “Deivattin Kural” of the great sage of Kanchipuram, Sri Chandrasekharendra Saraswati (Kanchi Periyava). The English translation of the book was titled “HINDU DHARMA“. In one chapter therein, the Kanchi Acharya had presented a brilliant narrative — so rivetingly informative indeed! — about the “sthala purana” of Therezhundhur. The Periyava’s gripping and fascinating narrative had made such a deep and powerful impact on my mind that, I remember, it had at once made me want to visit Therezhundhur …. just to see for myself the wondrous temple and its sylvan surroundings and to actually feel the lingering mystique of its ancient legends and folklore i.e. its “sthala purana“.

However, despite many failed attempts to visit Therezhdhur over the last 30 years, for one reason or the other, and in many inexplicable and inexcusable ways, my pilgrimage to Therezhundhur just did not materialise …. until, of course, now in April 2025!

While making my way by road from base-camp Mayavaram to Therezhundhur, my mind recollected — almost cinematographically, I might say, with a little bit of pardonable exaggeration — what I had so long ago read about the temple I was going to visit. That recollection is of the extraordinarily recounted “sthala purana” account bequeathed to us by Kanchi Acharya and before I pen my own brief travelogue about Therezhundhur, firstly, I am going to reproduce below the Acharya’s own “anubhavam” .

Sri Chandrasekharendra Bharathi – Kanchi Acharya

QUOTE:

The events described in one Sthala Purana are linked to those mentioned in another. Thus the strand of the same story is taken through a number of Puranas. We have to read them together to learn the entire story. That one Sthala Purana begins where another ends is one proof of their authenticity.

Another proof that could be adduced is that it is these Sthala Puranas that fill the gaps in the 18 main Puranas and Upa-puranas.

Once Siva and Ambã (Parvati) played dice in Kailãsa. “I have won the game,” said Ambā. “No, I am the winner,” said Siva. The two played thus to impart lessons in dharma to mankind. If now their game of dice ended in a quarrel it was because the divine couple wanted the world to learn that playing for stakes was an evil, that it leads to disputes and misconduct.

To resume the story. In his anger Siva cursed Ambā thus: “You shall be born a cow and shall keep roaming the earth.” Siva is Pasupati, lord of animals.

Yes, he is the Lord that controls the animal senses (the indriyas) that are in a frenzy. It is to demonstrate that he does not bless people with a big ego that he cursed even Parāsakti (the Supreme Power). Though she is Mahäsakti herself, she realised her error and, the great pativrata that she is, she became submissive to her husband. She began roaming the earth as an ordinary cow.

In her One Thousand Names (“Sahasranãma“) Ambà is extolled as “Gomatã, Guhajanmabhu.” She came to the earth as Gomata (Mother Cow).

Visnu is Ambã’s brother, is he not? He is very much attached to her and, as soon as he knew that his brother-in-law (Siva) had “driven her out” thought to himself: “Let him not protect her, lord of animals though he be. I will have my sister under my protection.”

So taking the guise of a cowherd he too followed and accompanied the divine cow wherever it wandered. Vishnu was not the victim of any curse that he should roam around the earth thus. (But he is a “deena dayaalan“, “daya vaatsalyan“… the embodiment of compassion; how could he let down his sister?). It was to demonstrate to the world the dharma of filial affection that he came down to the world of mortals with her. (He developed a great aptitude and liking for the job of the cowherd now! That is how he took delight in grazing cows in his incarnation as Krsna. He then came to be called Gopäla which name also meant “Pasupati“. If you reflect on these two names of Siva and Visnu you will cease to make any distinction betweer the two gods.)

Tiru-Azhundur is the place to which sister and brother came as cow and cowherd. It is the same as “Terazhundür“. It also happens to be the birthplace of Kambar and in fact there is a locality here called “Kambarmedu“. Tirumangai Azhwar performed the “mangala sasanam” in the temple here. Vishnu is in the sanctum sanctorum as Gopala with the cow. Since he came as a companion of the cow he is called “Gosakha”. “Gosakhaksetra” is another name for Terazhundür. “Gosakha” in Tamil is “Amaruviyappan”, and the initial “a” in the name means a cow.

There is a temple to Siva also here. According to our ancient system of town-planning there must be a temple to Síva at one end of a village or town and one to Visnu at the other. If the Visnu temple at Terazhundur is associated with the songs of the Azhvars, the Siva temple is associated with the Tevãram hymns of Tiru JñanasambandharT

The places sung by the azhvãrs are said to have had “mangala sãsanam“, while any place associated with the Tevãram is called “patal perra sthalam” [place that has been sung about]. Many places in the South have had both types of distinction. Terazhundür is one of them.

Near it is a village called Pillür where Visnu, as the cowherd, grazed the cow that was Amba. (“Pillur” means a place where grass grows, pil meaning grass. In the Tañjavur region pul is known as pil.) Mekkirimangalam also is one of the places where Visnu grazed the cow and An-angur is another (ăn = cow).

For brother and sister to worship Siva, Visnu installed Vedapurisvara (Siva) in Gosakhäksetra. (Both the Vedapurisvara and Amaruviyappan temples are today under the same management (?!).)

The cow as well as the Brahmin is essential to the practice of Vedic dharma. Milk and ghee are indispensable to sacrifices, while without the Brahmin the sacrifices cannot be performed. This fact is underlined in the prayer, “Gobrahmanebhyo subhamastu nityam” [May cow and Brahmin ever prosper).

The one (that is Siva) who had cast a curse on Ambã came as Vedapurisvara to the same place where Amba had also come. Until recently there were many Brahmins in this place learned in the Vedas and sastras. Sambandhar often refers to them as “Azhundai Maraiyor” (the great Vedic scholars of Azhundur). Vishnu is also known as “Samavediyane“. The Azhvars also call Vishnu by these names: “Chandoga”, “Pauzhiya”, “Taittiriya”,

One day, when the cow (that is Amba) was grazing, her hoof dug into the earth and a stone was revealed, It proved to be a Siva linga. The cow, thinking that she had committed an offence against Siva, ran about in bewilderment.

Visnu pacified her and brought her back. The place where this incident occurred is “Tirukkulambiyam”! Visnu was pained by all these developments and felt extremely sad for his sibling. He regretted that his sister had shown herself to be egoisic, albeit playfully, and that this fact had led to such unfortunate consequences for her.

It was Visnu who had married Meenakshi to Sundaresvara, is it not? Wishing to reunite them again, he now performed puja to propitiate Siva. The latter was pleased and he said to Visnu: “Keep grazing the cow until you come to the river Kaveri. Bathe her in the river and she will be restored to her original form. I shall tell you later when I will marry her.”

Visnu, as bidden by Siva, bathed the cow in the Kaveri. The place where the cow was seen after she had bathed in the river is “Tiruvaduturai”. (It is also important for the reason that it was here that Tirumular composed his Tirumantiram.)

Amba was restored to her original form and Siva himself appeared on the scene. But he wanted to play a game again. There is a place called Kurralam. (It is not the same as the Kurralam in Tirunelveli district that is famous for its waterfall. This Kurralam is near Mayuram in Tañjavur district. It was once called Tirutturutti. This is one of the 44 places which Appar, Sambandhar and Sundaramürti have sung).

A sage was performing austerities here for Amba herself to be born as his daughter. Siva thought that this was the opportune moment to grant his wish. He said to Amba: “Go and be born the daughter of the sage at Tirutturutti. I will come and marry you at the appropriate time.”

Siva made his appearance as promised. There is proof for the fact that the one who gave his word at Gosakhaksetra appeared here also in that, in this place too, the deity is called Vedesvara. The sage and Visnu – the latter had been waiting for the day his sister would be married again to Siva — received Siva and took him to the place of marriage. The spot where Siva was received came to be called “Etirkolpadi”. The “vrata” before the marriage was performed by Siva in a nearby place which later came to be called “Velvikkudi”. The spot where he saw Amba as the bride and performed the palikã ceremony is called “Kurumulaippali”. The marriage pandal was spread over two or three villages. The one in the middle came to be called “Tirumanañjeri”. It was here that Visnu married Parvati to Paramesvara and it was an occasion of great joy for him.

From this account you will realise how wrong it is to dismiss Sthala Puranas as of no significance.

The present story contains also a warning against the evil consequences of ahamkara and gambling and tells us how a wife should be dutiful towards her husband and how a brother should be affectionate towards, and concerned about, his sister.

Actually I did not tell the story with this idea in mind. I wished only to demonstrate how a number of Sthala Puranas fit into one another, how the incidents narrated in different Sthala Puranas are woven together – I mean those of Terazhundür, Pillür, Anangür, Tirukkulambiyam, Tiruvāduturai, Kurralam, Etirkolpädi, Velvikkudi, Kurumulaippāli and Tirumanañjeri. The interconnected narrative also shows that the story must be authentic.

UNQUOTE

*************

Now that Therezhundhur’s “sthala purana” has bee retold in some detail, in the following blogpost, I shall proceed to pen my own personal impressions of this great “Divya Desam” of Sri Gosakha Perumal.

(to be continued)

Sudarshan Madabushi

*The Unknown Sri Vaishnava* with a beautiful calf at the **Gosakha kshetra of Therezhudhur**

A memorable “yaathra’ : Six “divya-desams” and one “maha-samprokshanam” – (Tiru Indhalur Parimala Ranganatha Perumal (Part-2)

In this series of blogposts, it is not my intention to recapitulate the sthala-purana of each of the 6 Divya Desam temples I visited and worshipped at. That would be superfluous since much of the history of these great Sri Vaishnavite temples are already published both in the print and also available on numerous sites on the digital (internet) media.

What however I will be recording are a few of my personal, rather subjective impressions and experiences gathered as I travelled to these places of worship upon whose sacred soil the Azhwars had tread and had described to us through their wonderful devotional Tamil hymns, the “divya prabhadhams“. I will also share some photos and video-clips that I was able to capture which may be of interest to some people.

Sri Parimala Ranganatha Perumal at Tiru Indhaloor (Mayavaram)

The Deity here is a majestic archa murthy in a majestic, reclining pose … Both in terms of size and divine effulgence, the idol here reminds one instantly of Sri Ranganatha Perumal at Sri Rangam. The temple itself is quite large and sprawling but certainly not as vastly expansive as the one at Sri Rangam.

One remarkable feature of this temple — and indeed as it is indeed with several others today in Tamil Nadu — is that the walls, ramparts, towers and concourses (praakaara) are all too vividly (if not garishly) painted in water-colours.

Many years ago, most of our Sri Vaishnava temples, both in the exterior as well as interiors, used to be painted in monochrome. Now, however, the temple precincts are all found to be painted in almost a psychedelic splash of riotous multichrome paint. This switch to multichrome vividness is of very recent origin … maybe just around 25 years, I would reckon. And it makes me wonder why and when it all began… and whether it truly enhances the air of sanctity or solemnity of the temple surroundings.

The old monochrome tint, hue and wall-pigmentation did exude a certain holy gravitas which somehow — at least to me — seemed to be missing in the new scheme of colours that now profusely bathe the temple walls and towers. Maybe modern day pilgrims, especially the youthful ones, seem to prefer a phantasmagoria of colour more than the dull uniformity of greystone hues that used to describe the temple environs in an earlier clime. Times and demography change… The old order changeth yielding place to new, yes, even in places of worship…

So be it.

As I left the temple gates, I began to remember the beautiful lyrics of the song composed by Sri Muthuswami Deekshitar in praise of the Deity of this temple:

परिमळ रङ्ग नाथम् – रागं हमीर् कल्याणि – ताळं रूपकम्

पल्लवि
परिमळ रङ्ग नाथं भजेऽहं वीर नुतं
परिपालित भक्तं पुण्डरीक वल्ली नाथम्

समष्टि चरणम्
हरिं अप्राकृताकृतिं मत्स्यादि दशाकृतिं
अन्तरङ्ग शयनं अब्ज नयनं नारायणम्
गुरु गुह विदितं सततं गुणि जन मुदितम् सततं
परमेश्वरं रमेश्वरं मेश्वरं ईश्वरम्

Meaning:

I worship Parimala Ranganatha, the one extolled by the brave,
the protector of devotees, the beloved lord of goddess Pundarikavalli,

He is Hari, the one whose form is supernatural, beyond matter; the one who took ten incarnations beginning with the fish; the one reclining in seclusion; the lotus-eyed one,

He is Narayana, and this Guruguha understands him as the one who is

Perpetually pleased with virtuous people,
He is the great lord, the lord of Rama (Lakshmi), the lord of Ma (Lakshmi),

He is the supreme ruler.

Sudarshan Madabushi

A memorable “yaathra’ : Six “divya-desams” and one “maha-samprokshanam” (Part-1)

Last year in 2024, around the same time as end-April 2025, I undertook my customary annual pilgrimage of the Divya Desam temples, offering worship in the 9 famous temples in and around the town of Tirunelveli, and known popularly as “Nava Tirupati Divya Desa kshetrams“, besides at two other temples in Tirukurungudi and Vanamamalai. And I also did not miss the opportunity at the same time to visit and worship at two other famous Divya Desam temples in Kanyakumari District — Tiruvattar and Tiruvanparisaram. It was a memorable pilgrimage indeed.

This year in 2025, I set out again on a pilgrimage to 6 divya desam temples that turned out to be no less memorable. This time it was to Mayiladuthurai (aka Mayavaram) that I headed on April 28th.

This “yaathra” was specially momentous because it also coincided with my being able to witness the grand event and spectacle of the “kovil mahasamprokshanam” of a little known yet magnificent temple in the small nondescript hamlet of Vilanagar, about 5 kms from Mayavaram. This is an ancient temple dedicated to Sri Varadaraja Perumal and his Consorts, Sri Devi and Bhudevi.

https://maps.app.goo.gl/h6ZiYYyGs8W61gmR7?g_st=com.google.maps.preview.copy

In effect, this year’s annual pilgrimage for me, personally, was a “double blessing” indeed since not only was I able to receive the grace of the divine deities in the 6 divya-desam temples but I also witnessed — from thrilling ring-side, close quarters and for the very first time in my life — a gala kovil re-consecration at a “maha-samprokshana mahotsavam” !

My presence at the “maha-samprokshanam” on those three days between April 28 through April 30, seems to have been divinely pre-ordained and it came about under the most unexpected of circumstances which I briefly explain below.

Sometime in November, 2024, a very good friend of mine whose acquaintance I have had over the last 40 years, Sri. S.Kothandaraman (SKR) suddenly called me over the phone from Bangalore one day.

SKR told me that during one of his own recent pilgrimage to the famous Parimala Sri Ranganathar Temple in Mayavaram, the Bhattar there in the sanctum had suddenly began telling him about the sad plight of a Perumal temple in the village of nearby Vilanagar. His curiosity being aroused, SKR and the Bhattar (Rangatha Bhattar) then drove to Vilanagar to take a look at the temple.

SKR told me that when he saw the derelict state of the temple, it nearly broke his heart. He resolved then and there at Vilanagar, that he must do something about it … do whatever was possible to garner public support amongst the Sri Vaishnava and other Hindu “asthika” communities to raise funding for renovation of the almost ruined temple and conduct its “maha-samprokshanam”.

Making discreet enquiries about the temple with the local villagers and with the Executive Officer (EO) of the temple who held custodial and administrative oversight on behalf of the Tamil Nadu HR&CE Commission (Hindul Religious and Charitable Endowments Commission), SKR concluded that Sri Varadaraja Perumal temple’s pathetic state of dereliction, neglect and utter impecunity was to a great degree the result of the Commission’s own apathy.

SKR appealed to me to join hands with him in his efforts to raise funds and public support for the project he had undertaken. He explained to me that he expected me to spread the word. He also told me that he was also seeking the aid of the INDIC COLLECTIVE TRUST, an NGO devoted to the cause of preserving Hindu heritage and temple institutions right across the country, especially Tamil Nadu. One of the trustees of INDIC was the firebrand activist, Sri T.R.Ramesh of the Temple Worshippers Association, who was a crusader for the cause of restoration of temples to local Hindu communities and for wresting away governmental control through the HR&CE.

SKR’s passionate appeal to me sounded so genuine that I at once readily agreed to offer him all the support, financially and morally, that I could possibly do to enable him to succeed in his project. I suggested a crowd-funding campaign which I could easily launch through my social media/online platforms but he dissuaded me explaining that he would then fall foul of the HR&CE Dept. which prohibited him or INDIC to raise public funds on its own. This made me aware of the “dog-in-the-manger“, “zero-sum gaming” attitude of the HR&CE with regard to financing temple reconstructions. Therefore I decided on my own behalf to privately circulate within my own circle of family, relatives and friends, both in India and abroad, an individual appeal for funds to realise SKR’s project. Below was the appeal that I sent out and which thankfully, did elicit some positive response from a few donors!

AN APPEAL TO ALL SRI VAISHNAVAS and ALL WORSHIPPERS

From:
M.K.Sudarshan (pen-name “Unknown Sri Vaishnava” & Author of “Unusual Essays of an Unknown Sri Vaishnava”, “The Epistles of a Prolific Pontiff”, “The Nondescript God: Abstraction or Paragon?” and “A Tale of Two Cities: The Decline and Fall of the “ubaya-vedantins”)

Across our country today, amongst Hindu “aasthikas”, we see a growing
awareness of the need for the community to reclaim ownership over Hindu
temples.

One of the main reasons for such expanding popular awareness amongst the Sri
Vaishnava community in Tamil Nadu is that ordinary people, temple-worshippers
and religious-minded people are now, more than ever before, able to witness
the abject plight of many of their ancient temples and the sheer neglect, disuse
and decay into which many of them have fallen.

One such temple is in the small, almost unknown village of Vilanagar (aka
“chinna Kanchi”) hardly a few kilometres away from the other Sri Vaishnava
“divya desam” temple of Sri Parimala Ranganatha Temple, Mayiladuthurai,
Tanjore District of Tamil Nadu.

The Sri Vaishnava temple at Vilanagar is home to the Deity of Sri Varadaraja
Swamy Perumal and his Divine Consorts, Sri Devi, Bhudevi and Neeladevi. The
majestic archa-murthy in the sanctum is an imposing 12-feet tall icon of Perumal
whose mesmerizing figure matches the glory of the same Deity presiding in the
great temple at Hasthigiri Hill at Kanchipuram as Sri Devaraja Swamy Perumal.
The antiquity of this great temple is evidenced by references to it in puraana
dating back to earlier millennium as well as in late Chola-period epigraphy (Kulothunga Chozhan reign).

This temple in Vilanagar is now in a state of utter disrepair and sheer neglect. Pilgrims visiting Mayiladuthurai to worship at the Parimala Ranganatha Temple hardly have even heard of this equally grand temple nearby.

If this Varadaraja Perumal temple is left to rot away in its current state, it is not
very long before it will get wholly abandoned and may simply disappear forever
both from the landscape as well as people’s memory. As a community, we Sri
Vaishnavas should not remain a mute spectator to such a destruction of our
cultural legacy and heirloom.

Sri S.K.Raman is a very dear friend of mine who brought to my attention the sad
plight of this temple at Vilanagar. He is a very dear friend of mine (a Chartered Accountant like me) lives in Bangalore and is himself a very learned Sri Vaishnava, very devoted to many causes of the Hindu faith. Together with his wife, Smt. Vaijayanthi, Raman also headed an orphanage for destitute children. He happens to be the grandson of the great Sanskrit Scholar of yester-decades, U.Ve. Agnihotram Sri Ramanujachariar (President of India Medal winner).

Raman represents a Public Charitable Trust called INDIC COLLECTIVE TRUST
(www.indiccollective.org) . He himself visited the Vilanagar temple on several occasions in the course of three to four months and painstakingly took
stock of the pathetic condition of the kovil.

On my own behalf and on behalf of my friend S.K.Raman of Indic Collective
Trust, I am making this appeal to all SRI VAISHNAVAS and ALL TEMPLE
WORSHIPPERS to please generously contribute to the INDIC COLLECTIVE TRUST
which helmed by Sri Raman has undertaken a project estimated at Rs. 35 Lakhs
for the renovation and restoration of this magnificent temple at Vilanagar that
has fallen upon very sad times and condition. The details of where to send your
contributions are all given in the attached fact-file prepared by Sri Raman.

May Sri Perundevi Thaayaar sametha Sri Varadaraja Perumal bless us all !

M.K. Sudarshan
21 November, 2024

******************

By end of the March 2025, SKR had successfully raised the required funding for the renovation and the “maha-samprokshanam“, thanks largely to the generosity of individual philanthropists in Bangalore, Chennai and New Delhi and a few corporate CSR assistance.

Sri Ranganatha Bhattar and the priests of Vilanagar hamlet were overjoyed! Sri Varadaraja Perumal’s temple was going to be given a complete make-over and the Deity’s archa’s divinity restored!

All repairs to the temple were completed by mid-April and the the schedule for the “maha-samprokshanam” were drawn up and rituals commenced from April 27… a series of joyous religious events conducted with both fanfare and fervour!

SKR and his wife graciously invited me to be present on all three days. I explained to them that it would be my rare privilege. However, I would have to dedicate a day and half to my pilgrimage to the other six divya-desams which I would be visiting for the very first time in life. After I had finished that tour, I would definitely hasten back to Vilanagar to witness the grand finale and consummatory festivities of “maha-samprokshanam” on the last day of 30th April! Not for anything in the world would I ever miss a golden opportunity to witness “maha-samprokshanam” ritual procedures at such close quarters and to understand their significance and elaboration.

**********

In a series of the blogposts to follow, I intend to recount my experiences of the “maha-samprokshanam” at Vilanagar Varadaraja Perumal Kovil…. but then not before I have first narrated a brief travelogue about my “yaathra” to the following 6 “divya desams” in the near and far vicinity of Mayiladuthurai where the Azhwars had performed their “mangalaasaasanam“:

Sirupuliyur

Tirukannapuram

Tiru Indhaloor

Therezhundhur

Tirukannangudi

Tiru Thalaicchanga

***********

During my 2024 yaathra to the “nava-Tirupati” temples, I had landed in Tirunelveli, a town eponymously named after the presiding Deity there, Nellai Appan. When one enters a great temple-town like Tirunelveli, en route to any other places of pilgrimage around the main temple, one ought to pay due obeisance first and foremost to the presiding Deity of the town or city for He is its Lord. So, I had commenced my “yaathra” then only after offering mindful worship to Sri Nellaiappan and seeking his permission and blessings for a successful tour.

Similarly, now in April 2025, at Mayiladuthurai, I paid due obeisance to the presiding Deity of the town, Mayuranatha Appan! I stood outside his temple, on the banks of the large, tranquil temple-tank, folded my hands and gazed long at the tower… I had a grand “gopura darsanam“. I felt immediately assured that my onward pilgrimage over the following two days would certainly get completed without any hitches or trouble.

(to be continued)

Sudarshan Madabushi

A magnificent fake Papal Epistle and “śmaśāna vairāgya”

‘What is Truth?‘ asked jesting Pilate and would not pause for an answer!

Perhaps that’s why an epistle purported to have been issued by Pope Francis began surfacing today on the Internet and was forwarded to me this morning by a friend of mine .

The Papal Epistle is eloquent , moving and is indeed so cloyingly soul-stirring that it makes one at once remember all over again the kindly face of this Pope who just last week sadly departed from the world.

It turns out however that this magnificently written Pope Francis Epistle is a fake. But let me first reproduce it verbatim below :

Francis wrote this from the hospital. His words will move everyone deeply. So much wisdom to learn from and be inspired by!

“The walls of hospitals have heard more honest prayers than churches. They have witnessed far more sincere kisses than those in airports.
It is in hospitals that you see a homophobe being saved by a gay doctor.
A privileged doctor saving the life of a beggar…
In intensive care, you see a Jew taking care of a racist.
A police officer and a prisoner in the same room receiving the same care.
A wealthy patient waiting for a liver transplant, ready to receive the organ from a poor donor.
It is in these moments, when the hospital touches the wounds of people, that different worlds intersect according to a divine design. And in this communion of destinies, we realize that alone, we are nothing.
The absolute truth of people, most of the time, only reveals itself in moments of pain or in the real threat of an irreversible loss.
A hospital is a place where human beings remove their masks and show themselves as they truly are, in their purest essence.
This life will pass quickly, so do not waste it fighting with people.
Do not criticize your body too much.
Do not complain excessively.
Do not lose sleep over bills.
Make sure to hug your loved ones.
Do not worry too much about keeping the house spotless.
Material goods must be earned by each person—do not dedicate yourself to accumulating an inheritance.
You are waiting for too much: Christmas, Friday, next year, when you have money, when love arrives, when everything is perfect.
Listen, perfection does not exist.
A human being cannot attain it because we are simply not made to be fulfilled here.
Here, we are given an opportunity to learn.
So, make the most of this trial of life—and do it now.
Respect yourself, respect others. Walk your own path, and let go of the path others have chosen for you.
Respect: do not comment, do not judge, do not interfere.
Love more, forgive more, embrace more, live more intensely!
And leave the rest in the hands of the Creator.”
—Pope Francis

Well , on searching the above on AI tool, Perplexity, this is what was discovered about the above Epistle :

Pontus Pilate if he had lived today amongst us , would’ve have simply grinned at us gullible Netizens , cocked a snook at us , wagged a finger into our faces and sniggered: : “Didn’t I tell you before?! If you want to know what Truth, don’t ever wait to know what it is about!”

***********

Be that all as it may, until Perplexity revealed to me the untruth of the fake Pope Francis epistle , and believing it to be genuine, a few of my online friends held forth sharing our respective views on it via our respective WhatsApp messages . Below is a transcript of the same .

Drawing upon Pope Francis “oh, ever so “feel-good” epistle it records a discussion on a rather Vedantic home-grown commentary of ours on the larger human condition at large.

After reading below the transcript, please don’t think of the discussion as that of group cynical old fogies or even worse. We were only rueing the human condition , not the Pope, whom we know the whole Christian world had much respect for but hardly ever heeded.

—————-Transcript begins ————-

My friend :Healing words indeed though he could have guided the church to truly let people follow their own path (and beliefs) and stop their relentless & reckless religious conversions with financial and other inducements – all in the name of Jesus!

Me: Very pertinent observations indeed from you, my dear friend!

In Sanskrit , there’s a proverbial phrase :“…“śmaśāna vairāgya”roughly translated into “the wisdom that descends upon you suddenly at a funeral but leaves you instantly upon exit from the graveyard”!

It means temporary detachment or momentary renunciation that arises when witnessing death at a cremation ground or cemetery. It describes the fleeting sense of dispassion or detachment from worldly affairs that people often feel when confronted with the reality of mortality, such as during a funeral. However, this feeling usually fades quickly once the person returns to daily life and resumes worldly pursuits.

In summary, “śmaśāna vairāgya” refers to a short-lived, superficial renunciation inspired by the sight of death, not a deep or lasting spiritual detachment

Pope Francis probably expressed what he did from the hospital where he was confined for his health condition . And the hours he spent there triggered a sentimental bout of “śmaśāna vairāgya”….

But while seated in his Papal throne , Pope Francis had to do his more pressing duties towards his flock …. Including forcible conversions across the world through aggressive proselytising of the Christian faith .

The nub of the matter is only this : there’s renunciation and wisdom inside the graveyard . And outside the gates there’s again only self-interest and avarice .

My friend : True. The Smasana Vairaghya you mention is a fact and I have experienced it too. Pope Francis was very sympathetic to illegal immigrants flooding Europe and said that all countries must take them. But the Vatican did not and would not take a single one of them! The hypocrisy was staggering!

Another friend butting in : But that is totally wrong to say! This Pope never encouraged it. That is why he was called a ‘progressive Pope’.

Me: Well … dear friend, I think there is such a thing as the wisdom of the pulpit that Popes must exhibit … and then they must privately nurture only in their hearts until the day of Thy Kingdom Come is upon them what is called “śmaśāna vairāgya” — the wisdom of the graveyard … Maybe as you say, this “progressive Pope” never encouraged Christian missionary conversion work, but did he put a complete stop to it?… As far as I know , no …. not in India at least .”

————- End of Tramscript ————-

Sudarshan Madabushi

The Pahalgam Tragedy

What holds back India from belligerent retaliation is the irresolvable question of legitimacy of its sovereignty over Kashmir in the eyes of the world. It gets raked up all the time when either a conflagration like Kargil or a tragedy like Pahalgam happens.

How to permanently establish such legitimacy?

I’m going to suggest here a controversial , out-of-box thought process buzzing inside my head on the matter ever since I saw the horrific footage of Pahalgam atrocity :

Pakistan will never give up meddling in Kashmir because keeping the pot boiling is part of the very raison d’être for the Pakistani State and the Pakistani Army and not to mention that it serves China’s geostrategic plans in the region.
No matter how much India insists that Kashmir is “bilateral issue” with Pakistan, and has over the decades repeatedly and stubbornly refused mediation from all international quarters … America and the UN included … India has never succeeded in keeping at bay covert diplomatic interference into Kashmir by the US , UK, China and the Organisation of Islamic Countries. Everytime there is a flare-up big or small in Kashmir, these countries (so-called “friends of India”) rush to offer their pious assistance and nostrums to resolve the “long standing problem of Kashmir”.
What is this “long standing Kashmir problem” that these sly and mendacious international “friends of India” keep harping upon endlessly ?
In my view , it’s that “Kashmir plebiscite” that our country’s first PM Nehru in 1948 rashly and feckless undertook to hold in Kashmir . That undertaking as we all know got registered as a UN Resolution … and from then and until today , it is the single most insistent reason why the international “friends of India” keep meddling into India’s Kashmir affairs .
That “Kashmir Plebiscite” if held today will decisively show that the people of the State will unanimously vote to ratify their 1948 accession to the state of India and not to Pakistan . That’s the mood today in Kashmir and even amongst Muslims.
So, why not India hold a referendum on the matter and finish it once and for all? Why not take the wind out of the sail of these malicious “friends of India” from abroad who will not stop meddling ?
Once armed with a clear vote from the popular referendum, India in my view will gain greater and indisputable legitimacy over the whole of Kashmir , including PoK. Thereafter, both Pakistan and the world will have to shut shop. And India’s sovereignty will extend over all Kashmir.
If Pakistan incited by China continues to however foment trouble on the borders in Kashmir, even after the plebiscite result, at least India will not have the problem of legitimacy in the international diplomatic arena … something which today it continues to be hobbled by and which is what holds it back from bold and decisive military strikes against Pakistan.

Jai Hind!

Sudarshan Madabushi

Man’s unintelligent use of Artificial Intelligence

As you can see from the above chart , the most uses to which human intelligence is putting Artificial Intelligence is Chat … and the least of all uses seen way down in the list is for Education and Writing !

What does that tell me?

It tells me that it makes no difference at all whether it is putting to use our God-given faculties or our man-made intelligence-tool , we humans will be able to find none other than the most trivial and inconsequential kind imaginable for either of them.

Sudarshan Madabushi

I can mourn my country’s History but I can’t ever redress it …

One of the most thought-provoking Op-Eds I’ve read in a long , long time !

The history lessons that I was always made to learn back when I was in school and university spoke glowingly about 2 magnificent achievements of the Indian National Congress Party soon after Independence :

1. The “reunification 500 of Princely States” (the credit for this was attributed to Vallabhai Patel, the Bismarck of India); and

2. The “forging of a new Constitution for a sovereign democratic republic of India ” (the credit for this went to Jawaharlal Nehru and Dr Ambedkar… the George Washington and Thomas Jefferson of India).

The first of the above two lessons above imparted was used to convince me that but for what Patel accomplished, the Balkanisation of India would’ve ensued soon after Independence , and the new nation state of India would’ve have been a mutilated, deformed still-born baby.

And from the second great lesson above in history taught me to believe that without the brand new Constitution of India that M/s Nehru, Ambedkar & Co. in its wisdom and foresight gave unto the republic’s people , Independent India would simply have returned to being what Winston Churchill had once said about them: “They are a beastly people with a beastly religion.”

The author, M. Nageswara Rao’s main thesis in his Op-Ed challenges both of the above 2 history lessons on which three or four generations of Indians like me, born after 1947, have been constantly fed and on which diet we’ve grown and, in fact, as a result have become wholly rooted in the historical consciousness and cultural self-identity that we all possess today. A totally different and bold alternative theoretical framework and perspective with which to understand our history is being offered in this superbly written Op-Ed.

The thesis of this article however, and alas, comes 75 years too late in the life of our nation today …. Too much water has flown under the bridge … We can look back and, through hindsight, mourn over the tragic course that the river of India’s past history might have taken. But we can never hope to go back in time to possibly re-dredge, redirect and redress it .

Reading this Op-Ed left me feeling only rather wistful and pensive about “what might have been” in the history of my country . About “what it is today” and about “where tomorrow it might lead” our peoples… that however leaves me only brooding with feelings of deep foreboding. All thus bring to my mind two verses from one of my favourite works of poetry , The Rubbaiyat of Omar Khayyam:

“The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.”

“Ah Love! could thou and I with Fate conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits — and then
Re-mould it nearer to the Heart’s Desire!”

https://epaper.thehansindia.com/Home/ShareArticle?OrgId=134d60bc10e

QUOTE : The merger of the Princely States was compounded by the undemocratic framing of India’s Constitution. The Constituent Assembly, constituted by the colonial British, tasked with drafting it, represented hardly 15% of Indians, heavily skewed toward Congress loyalists and deracinated elites. There was no national debate about the type of constitution India needed—whether it should reflect its civilisational heritage or mimic Western models. Instead, the Congress imposed a paraphrased version of the Government of India Act, 1935, infused with special rights and privileges for minorities that effectively weaponised it against Hindus. UNQUOTE

Sudarshan Madabushi