Manikkavacakar & Biography     

                         

There is a popular saying in Tamil that if a man is not moved by the Tiruvasakam 1, neither
would he be moved by any other readings2. Manikkavacakar3, the author of the Tiruvasakam,
was a minister of the Pandiya kingdom. His mystic experiences made him abandan his
carrier as a minister and to choose the life of an ascetic 4. Being a man of his times it is very
essential that his teachings must be understood and related with his life circumstances. The
following is a genuine effort to unfold that background, life and writings of
Manikkavacakar, so that his concept of grace is understood in its p roper essence.

Environment of Manikkavacakar time

Manikkavacaker was a man of his times, his writings and his philosophical precepts were
shaped and influenced by the meler of seventh to tenth century A.D 5., knowledge of the
antecedent conditions is necessary. A brief layout of the same is given in this section.

Political setting
The presence of reginal kingdoms in the south and rise of chola to the zenith of power
marked the political Scenario in the ninth century A.D6.

Rise of reginal kingdoms

One of the important factors that characterized the early medieval period in India was the
emergence of reginal kingdoms7. In the South, struggle went on between the three powers,
cholas, Hoysalas and Pandayas8. Usually one premier power in each of these regions would
rise to the zenith, but none of these were able to extend their control over their respective
regions. There was a great deal of political stability with in these regions, which fostered the
evolution of distinct regional cultures.

The Pallovas
Mahendra varman I and Narasimha varman were chief among the Pallavas. They were
interested in patronized music, sculpture, and architecture and built the rock temples of
Mahabolipuram9. In the hninth century the palhava reign eclipsed, and the chola empire
emerged. (846-1279).10

South India under Rajaraja chola

The cholas destined to be the greatest imperial power in the south was hardly counted as a
political power, till they emerged from obscurity in the ninth century 11. The chola kings were
1
Meaning, Sacred Reading or Utterances.
2
Joseph Jaswant raj Sdb, Grace in the saiva siddhantham and in St. Paul, (Madras: South India Saleslan Society,1988)23.
3
Meaning, He whose utterancse are
4
Radha Thiagarajan, S study of Mysticism in Tiruvacakam (Madras: Diocesan press, 1984)2.
5
T. Balakrishnan IAS., Manikkavacakar Varalaru (Chennai: Manikkavacakar press, 1988)2.
6
R.C. Majumdar, Ancient India (Delhi: Motilal Banarasidass pbu., 1952)115.
7
Herman Kulke and Dietmar Rothermund, A history of India, (Culcutta: Pup and co., 1986)138.
8
R.C. Majumdar, op.cit.,411.
9
Joseph Jaswant raj sdb, op. cit.,28.
10
I bid.
11
R.C Majumdar, op.cit., 392.
the promoters of salvism and Vaisnnavism. It would not be very wrong to say that saivism
and Vaishnavism promoted their rise to great glory. The cholas were more favourablly
disposed towards salvism and Vaishnavism promoted their rise to great glory. The cholas
were more favourably disposed towards salvism and were staunch opponents of
vaishnavism12.

Rajaraja cholan I (985-1015) He built the great Tanjore temple. During his period many
Brahmins came from the north to chidhambaram, and served in the temples 13. Pandya k
ingdom having l ost their independence, being defeated several times by kulotthunga I& III
were scattered.
Manikkavacakar’s work did not become popular in the chola country till some time. The
surmise gets strenthene by the gact the Rajaraja I installed the statues of the early three
Nayanmors in tanjore temple14. If Rajaraja I know about manikkavacakar he would have
certainly enjoyed his works and installed his idol in the temple. Till about the eleventh
century A.D. no Chola inscription referred to Manikkavacakar15.
The administration of the kingdom was very organised, self governing villages were prime
unit, a number of them constituted a kuraran or nadu and a number of Kuram constituted a
mandalam or province, the entire land was divided in the 8 to 9 provinces16.

Social cultural and economic Background

The socio cultural and Economic background describes the living condition of the people of
Manikkavacakar’s time, was characterized by costeism and of the poor.

Social systems and Caste

By the eight century A.D., Aryanization of South India was considerably advanced and
casteism was becoming strict17. The introduction of Varuna system in south led to two
development. Firstly, the acceptence of superiority of brahmins (Aryans) and Secondly, the
organization of profession on basis of heredity 18. The cholas gave considerable importance
and status to the Brahmins 19. The peasants were the largest population and vaisyas were the
traders who were also in good number. The shudras were the untouchables and were not
allowed for any brahminical and vedic rituals.

Cultural ethos As Nilakanta sastri, a leading Indian historian Writes:

The orgins of Saiviasm are lost obscurity, but clearly the saivism of history is a blend of tow lines of
development, the Aryan or Vedic and the Pre-Aryan…. It is not a single cult but a federation of
allied cult20.
As far as Tamil saivism is concerned, these two development are not merely two religious
philosophies or cult but rather two separate ethnic (Aryan and Dravidion), cultural (North Indian and

12
Joseph Jaswant raj Sdb, op., 28.
13
R.C Majumdar, the history and culture of the Indian people: The classical Age, (Mumbai: Bharatiya Vidya Bhawan,
1997) 264.
14
M. Raja Manikkam, Peiapurana araichi (Madras: Teachers Book Publishing Kazhagam; 1949)16.
15
I bid.,69-70.
16
Nilakant Sastri, The cholas, (Madras: University of Madras, 1984) 465.
17
Pandy Sumitha, the Birth of Bhakti in Indian Religion and Art, (New Delhi: Books and Books,1982)147.
18
A Subramaniam, social and cultural history of Tamil Nadu upto A.D. 1336, (Uumalpet: Ennes Publication, 1998) 252.
19
I bid.,256.
20
“An Historical skeich of saicism,” the cultura Heritage of India, Vol.6, ed. H. Bhattacharyya (Culcutta: Ramakrishna
Mission; 1956) 63. see also Bridget and Raymond alchin, the Rise of civilization in India and Pakistan (Cambridge:
Cambridge University 1982) 213-217.
south India), and lnguistic (Sanskrit and Tamil) tradition 21. One cannot easily separate the Vedic and
Dravidian elements in salvism: one Should rather view Tamil Saivism as the Tamil verson of the
composite saivite tradition.

Sangam literature22 is the earlierst extant body of literature in Tamil. Most scholors would agree that
it belongs to the period roughly from 250 B.C.E. to 250 C.E. The name of “siva” never appears in
them23. Some of the great epics that wre written following the sangam period do contain
references to saiva and Saivite Faith24.

Tirumantiram, is much debated. Some consider it a Saivite work, and Several sacvite thinkers of the
later centuries do quote tirukkural freely in their expositions of Saiva Siddhanta 25. Whether the
author of Tirukkural was a saivite or not, the later saivites did see him as their religious ally.

Tirumantiram, written during the period 300-600 C.E., is the first and most fuly developed tamil
work on saivasiddhanta, and thus it ecomes the basis for all the later writings. The word “Siddhanta”
appears for the first time in Tirumantiram; “Since the soul attains salvation in Siddhanta, the
devotees of Siddhanta became Jivan. Muktas; as siddhanta is the quintessence of all the vedas, it is
the right path that will discover siva26. Tirumantiram is the first saivite writing that depreciates the
differences bet ween the Vedas (the earliest scripture, compiled around 1500 B.C.E.,) and the
Agamos (a p ost-Vedic set of Scriptures), and thus incorporates the Agamic truths as an essential and
formative part of Tamil Sai Saivite tradition. This works marks the beginnings of a distinctive saivite
tradition, later to be designated Saiva Siddhanta.
The Seventh Century C.E. began a new chapter in the history of Tamil Saivism. A hand of bhati
poets, known as nayanmars, emerged between the seventh century and the tenth. The most important
of these poets were appar, campantar, cuntarar, and Manikkavacakar.

Economic Background the rule of Chola dynasty was prasperous rule, known to be the
golden age of Tamil culture27. Trade was much extensive. The products of the soil and the
society was chiefly Agrarian type28. Extensive trading led to the accumulation of welth and
riches. However the distribution of wealth was not equal owing to the hierarchical system of
castes. There was on overall development especially in the buildings of roads, acrhitecture
and beautiful temples.

Religious Pluralism in the South India

The religious development during this period shows the emergence of a theistic tradition and
decline of the brahmanic religion and this infact paved the way for the bhakti tradition.

Vedic Religion the Brahmanic Religion- B the end of eitht century A.D. the Aryans had
penetrated into the South and established the religion of Vedas. Ramayana unfolds the

21
M. Monier- William Religious thought and he in India (London: John Murrah, 1983) 82ff.
22
The name of “Sangam” (assembly or association) is given to this body of literature because it is traditionally believed
to have come out of the assemblies of poets organized by Pandya kings. See c. and H. Jesudason, A History of Tamil
Literature (Culcutta: Y.M.C.A., 1961)8.
23
See M. Rajamanikam, The Development of Saivism in South India (Dharmapuram: Dharmapuram Adhanam, 1964)
10ff.
24
I bid., See also C.V. Narayana Ayyar, Origin and Early History of Saivism in South India (Madras: University of
Madras 1974),101.
25
Varavelu mudaliar, Thirukkuralin kidai saiva siddhantame (The inner core of Tirukkural is Saiva siddhanta) (Madras:
sarvodaya Haikkiyap Pannai, 1979)28.
26
As translated and quoted from tirumantiram by G. Subramaniya Pillai, Saiva Siddhanta.P.8.
27
kenneth Hall, the trade and state craft in the age of Cholas, (New Delhi: Abinar Press Pub,1980)252.
28
S. Sundarajan, Ancient Tamil Country. (New Delhi: Navran 1991) 252.
progress of Vedism in South india 29. Its emphasis on blind ceremonialism and pertrified
formalism and development of barrer philosophy, led to a search for new pathways to God 30.

Veda All harva veda protrays a group of attendants and devotees of Rudra called “muni” or
“kesin” they were long heired itnerant asceties, often possessing special powers, who
practised Yoga and contemplation in silence, shunned vedic rituals, and did not confirm
themselves to caste institution31.

In the upanishad the vedic deities and the Brahmanic Sacrifices are at a discount. We find the
theistic trend making a clear choice, in the Svetasvatara Upanishad, for Rudra-Siva as the
supreme absolute God and as the object of personal devotion 32.

Anti Vedic Religion

By the fourht and the fifth century A.D. Buddhism to loose its influence from the land of its birth.
In south India, owing to the l oss of royal patronage and the strong contest of Hinduism by Kumarila
Bhatta 700AD and Shankaracharya 800 A.D, Buddhism became almost extinct33.
Jainism, made great progress in the south, due to the p atronization of the early chaukyas and the
Rashra kutas34. But from the seventh century A.D. Jainism began to uprooted in south India on
account of the influence of Saiva and Vaishnava teachings35. The Jainism also like budhism suffered
more from the assimilation power of Hinduism. It was infact the challenge of the rise of Budhism
and Jainism that led to a revival of Hinduism especially in the form of Brahmanical theism, which
was more popular among the masses.

Theistic Religoius movements and Tamil tradition

A survey of the religious context shows the development of theistic religious Viz. Saivism,
Vaishnavism and sakktism which laid little stress on, caste, race and social status 36. These religious
were no doubt based on old Vedic system and beliefs but had distinct features like belief in Siva,
Vishnu and Sakti as supreme deity.
Saivism flowished in south India from about 500A.D 37. the dev otional hymns of the Nayanars made
it very popular. Savism laid great stress on love and self surrender to the Lord. under the royal
patrouage of Rashtrakutas and the cholas it advanced much in the South.
Vaishnavism was patronized by the Gupta, Chalukya and Hoysala kings and make rapid progress
during the period under considerations38.
Saktism was another minor religious sect that developed during the time. This religious sect also
shared the same general characteristics and the supreme deity was Sakti, the wife of Siva.
Bhakti is intense love for God and is a clinging of the heart OT the supreme l ord whose greatness
the religious soul realizes through various ways 39. It was practically llived out by the Tamil bhakte
poets of the Saiva and Vaisnava tradition40.

29
Benja min Walker, Hindu World, (Delhi: Munshiram Moloharlal pub ltd, 1983)561.
30
Vishistadvaita, Philosophy and religion, a symposum by 24 erudite scholars, (Madras: Ramanuja Research Society,
1974)77.
31
Venketasami, Mayiloi sini, Saivamum thamilum (Madras: Kalagam, 1951)28.
32
Jaswant sing Sdb, ob. Cit., 24.
33
Majumdar, Ancient India, op. cit., 429.
34
I bid. 430.
35
I bid. 430.
36
Klaus K. Klostermaier, Survey of Hinduism, (Delhi: Munshiram Manoharlal pub, 1993)228.
37
Majumdar, bid., 433.
38
I bid., 434.
39
Subramaniyan, Jr, education, bhakti in the religious tradition. (Madurai: University pub.,1989)414.
40
I bid.
The most significant development was the philosophy of a personal god, who could be approached
for his grace through bhakti, the bhakti tradition was flowishing rapidly as a part of Counter
Reformation of Hinduism in South India 41. The Alvars (mystical Saints of bhakti) emerged between
sixth and seventh century A.D. who popularised bhakti in the south42.

A Brief Biographical Sketch of Manikkavacakar

His birth and Early life

He was born at the town which goes by the name of Tiru-Vathavur on the river Vaigai, near to
Madura, and it is said that in consequence the name given to him by his parents was Tiru-
Vathavurar43. The epihet by which he is chiefly known is Manikkavacakar 44. He was the author of
“The Thiruvaachakam”. His father as a Brahmin of the Amattiya tribe. The king of Madura at the
time was Arimarttarar. He was intellect, and it is clearly stated that in his sixteenth year he had
exhausted the circle of ordinary Brahmanical learning, and especially was consummately learned in
the Agamas45 of the Saiva System.

Becoming Prime minister – The fame of his learning and genius soon reached the king who sent
for him, conceived a vehement affection for min, and constituted him his prime minister, giving him
the title of Tennavan Brahma-Rajan (The Pandiyan’s Brahman King)46.
Even while serving in the court, his mind was ever exploring the ways and the means of achieving
the blessing of l o rd Siva. He is the incarnation of instice, wisdom and Benevolence, leaves the
government of his country absolutely in his hands 47. Yet the balance of his equal mind is not
disturbed by all this luxury and absolute authority, for he even p anders the sacred writings which
enshrine the truths of caiva faith, and assures himself that all these externals are but the bonds that
imprison the deluded soul; and that by Civan’s grace he may attain the great release. His soul is
filled with an infinite pity as he sees the thronging multitudes, who he knows are passing ever
through the round of birht and deaths, and are in these fated embodiments suffering remediless woes.
He had a desire to meet the grece who would teach him the mystery of the “five letters” and the
“way of release”.48

The crisis was at hand. One-day messengers came announcing the king that in a harbour in the
territory of the cera king ship had arrived with multitudes of horses of rare value, from the “Arayan”
land. So the king handed over this duty to Manikkavacakar. He started to walk to buy these horses at
Tiru-perun Turrar49. So he made his way through cities, over vast wilderness and interposing hills to
the great western harbour where he was to make his purchases. Like St. Paul Journeying to
Damascus he is on the eve of an unexpected and decisive experience.

Experience With God and Call for his Mission

In the Vathav urar puranam (VII) it is said that after the divine Master had returned to kailacam, the
sage with 999 devotees remained under the kurunth tree at perun turrai; where the God had first
41
There over whelming historical and literary evidence of the origin of bhakti movement in Tamil Nadu towards the 6th
century A.D. See G.M. Bailey and walson. J. Kesarcodi, Bhakti Studies, (New Delhi: sterling publication, 1992)2.
42
The traditional date for Alvars in 4203-2706 but that is not accepted by modern scholarship. Krishnaswamy Alyanagar
places the date of Alvar to 2nd A.D, but most of the scholars place them between 6th and 7th A.D. See Sumitha, The Birth
of Bhakti, opcit., 1.
43
It means = He of Sacred Vathavur.
44
S. Manikkavacakar means “he whose utternces are rubies”
45
The Agamas are said to be sacred writings inculcating Caiva doctrines and of equal authority with the Vedas. The
names of twenty eight of these are given. They are much later than the Upanishads.
46
T. Balakrishnan. Op. cit.,3.
47
I bid.,4.
48
I bid.,5.
49
A great harbour and sacred place, 27 English miles from Tondimans Puthukottha, now called Avudaiuar-koyil; though
recent scholars locate it on the western coast of Travancore.
appeared to him; eracted a shine there, and spent this time in adoration and praise, until his fellow
worshippers passed through the fire to Civan, leaving him alon. He saw that temple was in more
urgent need of renovaton.
So he diverted the money for the renovation of the temple, an act well with in his powers of
discretion.
And here for a time that poet leaves his journeying on, and introduces us in the second Canto, to a
more splendid court thean that of the pandiyan king; to the court of Civa Himself, where siva sits
euthroned which Uma by his side on the Silverhill. There the god announces to the assembled deities
his intertion tovisit earth, in the form of a guru on human teacher, that he may initate and
consummate the conversion and salvation of a dischiple, who shall restore to all the southern lands
to teaching the truth, and make the Tamil language for ever glorious with the nectar of sacred and
devout poesy. When he sarted to walk for ward he could hear the sweet mystic music which
attracted him. he approached the place surprisingly met a mystic Guru who has a rosary of scarlet
Eleocarpus beads around his bead and throat and breast; who is smeared with sared ashes of dazzling
white, has a third eye of fire in the centre of his resplendent forehead and holds in his hand a book.
He bowed before the Guru and asking “What book is this”. He replied it is the Civa-nana-Bodham.
The Guru taught him the divine mantra of suksma Panchaksara and gently p laced his feet on the
disciple head.
It is his meeting with the Guru at Tiru-perun turai, that impelled him on a quest for the a pp
rehension of the absolute. The Guru is the spiritual mentor who enabled him to attain a higher mystic
consciousness and follow the path of spiritual salvatoin.
Manivacakar called to serve among Tamil people. His writings of Tiruvacakam changed many
people life. He mentioned in his writing about the god’s gracious act towards human sin. His concept
of grace is similar to St. Poul understanding bf grace. There is a proverb in Tamil that those who do
not melt to Tiruvaacakam will not melt to any other word.
He began to learn the various sastras and other religious work to quench his spiritual thirst. He
conversed with religious teacher and philosophers of the various schools. But these efforts did not
clear his doubts and satisfy the inner longing for God. At last he fell at the feet of the guru, crying
from now on renounce all inclination for warldly riches and glory I your servant am worse than a
dog, free me from bondge tomatter. Take me as your slave, O king of my soul. He was asking siva
to teach him the secret of emancipating grace. Siva agrees and tells his companions to get everything
ready. He offers the Guru a dish of expensive fruits, and the instruction begins. First he learns the
mantra and the sacred scriptures (Vedas). The he worships the sacred feet of the God Guru and
reverentially sects them on his head, as a sign of complete devotion. Finally all the secrets of Saiva
siddhantin philosophy are divulsed thus freeing Manikkavaakar from all the fetters of three fold
mala.

His Word about Buddhism

He convinced them that Buddhists are atheists. They did not believe in the immortality of the soul,
and whether we know much or little, we must be as Browing said, very, very sure of God and of
immortality.

The works of Manikkavacakar

Manikkavacakar Wrote two books called Tiruvaacakam and Thirukovaiyar of these two the former
is the most popular.

An introduction to his works

Tiruvaacakam- Sivaprakasa swamikal praises Tiruvaacakam as follows.

“Vedam Odin Vilinir Perukki nencam Nekkuruki nirpayark kankilam Tiruvaccakam inguriukal Othil
Karungal manamum Karaindukak kangal, Todu manar keniyir curandu nirpaya Meimayir Padippa
vithir Vithirp Peythi Anbar Agunar Anri Manpathai Ulagir Marraiyar Llare”. (Nalvar nanmanimalai
Verse 4, lines 6-13)

teaching is no one has seen so far anybody who sheds tears after reading the vedas; but if
Tiruvaacakam is recited once, people are moved and tears f low from their eyes. The hair of their
body has become stiff and their body trembles with happiness and they have become the devotees of
Siva. No one is exception to this”. This reveals the greatness of 51 parts. The number of songs are
656.
His hymns are very emotional because his songs express the feeling of Manikkavacakar who could
not bear the separation of God who came down in the form of Guru and taught him Sivagnanam. All
the songs in Tiruvaacakam are very famous. Thiruvembavai and Thiruppalliezhuci are recited in the
early morning during the month of Margali in temples. Hymns VII to XVI. The maides song of the
during, the sacred Ammanai. The sacred gold dust. The humming bee. The sacred chalal. The sacred
Lilly flowers. The Unthiyar, the sacred Tonokkam; the sacred golder sowing are in the form of girls
parsing Siva while various such games50.
We find tenets of Saiva Siddhanta philosophy more in Thriuvaacakam than in Thevaram
Manikkavacakar uses the ex pression Oruvan to mean Siva, the supreme being this Oruvan can as
well mean the unequaled. Lord Siva has no particular name and no particular from yet. He is praised
by as with thousands of names.
“To him, who hath nor name nor form A thousand sacred names sing we and beat Tellenam”51.
Manikkavacakar Speaks of eight forms of siva in his hymns he sings,
“Earth, water, air, ether, vast, the wandering moon, the sun And man the senses revealed Eight ways
he joined Him self to me”
(Thiru Tonokkam, Verse 5).

“He is the Ancient one, who creates the creator of all

he is the God, who preserves the preserver of things created
He is the god who destroys the destroyer”.

Thiruandajppaguthi, lines 13-15 The opove lines of Manikkavacakars’s hymn’s denotes the three
operations of the Supreme. The last stanza of thiruempavai reveals the five f old activities of Siva.
The line “Mummalangal Payum kalukkadai” in the hymn Tjjiruttasangam versse 7 reveal that the
malas are three. In the line, “malangal ain dal culatvan” ij the hymn Nittal Vinnappam, verse 29.
Manikkavacakar refers to five malas. He mentions about lruvinaioppu and Sattinipadam in his
hymns.

“Unakkiladador Vithumel Vilaiyamal envinai Othapin”52. (Thirukkalkkunarappadigam Verse I)

the word “envinai Othapin” reveals the m eaning of Saiva siddhanta technical word luvinaioppu
which means considering the plasure and pain alike caused by good and evil deeds.
“Avan enai Atkondarulinan Kanga”53. (Thiruvandappaguthi, lme 63)
Here the word Atkondarulinan means saktinipandam which means bestowing of God’s grace upon
soul.

Thirukkovaiyar – According to tradition the Lord Nataraja of childambaram himself requested

Manikkavacakar to compose there songss. This indicates the value of this books. The total number
of verses in this book is 400. The hero of the poem is the dancing God of Chidambaram to whom the

50
I bid., 195.
51
I bid., 196.
52
Panniru Thirumurai Varalaru, Part I, op.cit., 125.
53
I bid., 126.
saint had a sp ecial attochment. The greatness of Lord Nataraja and the temple of chidambaram is
p raised in each verse of this book. This book follows the tradition of Sangam literature.54

Contributions of Manikkavacakar
Manikkavacakar has played a vital role to add to the rich cultural heritage of Tamil Nadu. His
writings of Thiruvaacakam has influenced the hearts and minds of thousand of people both with in
and outside the state. Even a good number of foreigners had been at awe at his writings, which
promted them to bring out valumes of commentaries.

His peculiar way of focusing on the inner needs of the human mind has drawn the attention of the
men, women even the small hearts of children. No wonder it has been p laced in the high school
level history books in Tamil Nadu.

Not only had it placed its impact on the secular world but also influenced the Christian scholars with
the concept of sin. The Pauline concept of sin by enslavinnng ourself to any thing is seen in his
works.

Now I will deal the facts that, in the second century there were Christian missionaries in Madras
not the Apostles St. Thomas, as tradition has it, but certainly a century later Panteanus came and
taught in Madras. Then the nestorian came to the western coast, and during the time of Manikka, or
about that time, they were so successful that the king of Trivancore became a Nestorian Christian.
The Christians on the Western coast have a tradition that Manikka came there at this time. Nearly
every excellency of his theology can be traced, I think, to intercourse with these Nestorian Christian
and the Alexandrine missionaries: but their teaching was wanting in fervor and spirituality. It did not
make much of sin, nor did it teach the necessity for the atonement. That was the case with the
Nestorian missionaries, and we can see tin this tradition of Christianity, defects and hiatuses still
remaining in it. With regard to missionary work, I may say tat and old caivite, who is still we call a
heathen, is going to translate this in to Tamil in India and circulate it. If we can only do this king of
thing and study their system, and meet them, not with antogonism, but as brothers who have agreat
deal of truth, to whom God our father has given much, through he has given us more, I think if we
meet them in that spirit, the time will come when it will leaven the whole lump. Those who can shed
tears over these rapturous songs are in a measure prepared for the Gospel. This is as the Book of
Psalms to the people of South India, and I thing is p preparation for better things.

I whould say that our Hindu fellow subjects in South India are inferior to no people on the face of
the earth in that particular elements deep religious fervour. We may say what you like of Hindus in
other respects; but they are people who love God-feeling in the darkness after him that “happily they
may find him” and they love Him whom do not as yet fully know.

54
Vallaivaranan, k. Panniru Thirumurai Vara laru, part 11, (Annamalainagar: Annamalai University publication,
1969),123.