I feel that I am but ill-qualified to write a foreword to this very learned and thoughtful work on the nature of the Vedas and the qualifications required for their study, by Chattampi Swamikal. Still, I have been induced to write this owing to the friendly request of my saintly and learned friend Neelakanta Thirthapada Swami, one of the foremost of the disciples of Chattampi Swami. My excuse is that, as the work is already in the press, it will be unbecoming on my part to force my friend to seek for a preface elsewhere.
The broad-minded tolerance, critical acumen sympathy with all created beings, and the deep and vast learning of the Swamikal are apparent even in this short work. I learn that some twenty-five years ago, the Swamikal planned a great work on the Vedas and wrote a very large part of it. The major portion of the manuscripts has, like so many of the works of His Holiness been dispersed to the winds. The small book now published is all that has been garnered together by the diligence of Swamikal's disciples out of the bulky manuscripts dealing with many topics connected with the Vedas.
The true meaning of the Divine origin of the Vedas is ably set forth in this work and it is established that all human beings who have a desire for it may study the Vedas, according to their capacities without fear of incurring any sin on that account. The Late Vivekananda Swamikal was also of the same opinion. I find that there is much in common between the two scholar saints. Both have cleared their minds and have boldly proclaimed the supremacy of experience and Reason in all human affairs. Mere authority is nothing to them even in religious matters. Both have realised the Supreme Truth of the Vedanta and are actuated by Divine love in their endeavours to raise the condition of the suffering millions of their fellowmen. There was a time when Chattampi Swamikal also was as militant in spirit as the illustrious Vivekananda. But now, as befits his present advanced years, the former is generally mild and tolerant in the mellow wisdom of his teachings. Of course, tolerance for all religions was the great characteristic of Vivekananda also in pursuance of the teachings of his great master Ramakrishna Paramahamsa. But Swami Vivekananda had on several occasions exposed mercilessly the cant and the hollowness of many shallow men who opposed his teachings and in his works he showed a strength and vehemence worthy of the great cause he fought for. In his younger days, Chattampi Swami also showed a similar turn of mind, and even now, whenever the cause requires it, the Swamikal exposes canting hypocrites without fear or favour.
I hope that the book will serve to instil the right religious spirit into the hearts of the people of Kerala.
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