विस्तारः (द्रष्टुं नोद्यम्)
(Old pamphlet, unverified, circulated on whatsapp.)
अण्ड्रुम् इण्ड्रुम् स्वामि तेसिगनिन् विरोदिगळ् तॆन्गलैयार्गळे.
- स्वामि दॆसिगळ् वाऴ्न्दरुळिन कालत्तिले अवरुडैय तिरुमाळिगै वासलिले सॆरुप्पुगळैक् कट्टि तॊङ्ग-विट्टवर्गळ् तॆन्गलैयार्गळे.
- स्वामिदेशिकनिन् (तिरुवडिगळै) कालै वारिविट्टवर्गळुम् तॆन्गलैयार्गळे.
This is a very sensational appeal which discloses how wild certain jarring elements in the physical and mental constitution of the two Iyengar sectarians to wit Vadagalais and Thengalais are at work against each other for reciprocal ruination in consequence of some silly difference in the matter of observing certain, rituals during the pooja.
The Thengalais and weavers gathered in large numbers in the temple and obstracted Servite (para 9 of Exhibit C). No Puja was therefore performed on the 4th March 1890.
[I have already found that as per agreement of 1882 the Vadagalai system and observance had to prevail in the temple, that the Tengalai actuated as they were, by spite and malice at this, got hold of weak elements (of weavers).and forcibly took possession of the temple. From para 9 of Exhibit C it would appear that appellants (all weavers) instigated by Tengalais obstructed the performance of puja in the temple. The chief idol that has been removed is Vedanta Desikar who is the highest priest of the Vedagalais and whom the Tengalais hate most bitterly. This poor idol has been removed and confined without puja in a dirty and filthy mantapam which I have upon inspection (as requested by the parties) found in their presence to be no better than a pig’s sty and where these idols cannot be worshipped.]
In these circumstances; I cannot resist the conclusion that appellents set up as they were, by TENGALAIS removed the sacred Desikar, the Arch Priest of Vadagalais, to that ruined and filthy mantapam with no other intention than that of seeing that he is starved there without puja and that he was not worshipped by the complainant and the Vadagalai community and other worshippers at large. This is a clear wrongful loss to all concerned and also it is a wrongful gain to the appellants, who have gained what they aimed at. Thus I hold that they have acted malafide throughout.
This conduct clearly is that of what we call in Hindustani ZULUM CHOUR i.e., a tyrant thief, and it is devoid of all show of right.
The appellants removed away the idols and placed them in that pig sty like Mantapam, as observed above, in order to prevent the complainant and Vadagalai commuanity and the public worshippers at large from doing puja to these idols. In doing so, they were unfortunately instigated by the Tengalai Iyengars of Conjeevaram and they did so without the least bonafide.
I am bound to note here that tough the appellants in the appeal are Sudras, yet on the day of its hearing by me at Sri Perumbudur which is an out of the way village, 22 miles off Conjeevaram I observed before me an inconceivably large audience of all Iyengars with U and Y marks while there were very few sudras on occasion, though it was a very damp rainy day. Those that were helping the counsels on both sides then before me were Vadagalai and thengalai Iyengars. The gathering of the latter was far larger than that of the former. (N. P.) In my opinion, even the great fanatic Sultan Mohamad of Ghazni of the Indian History, who destroyed the famous temple of Somanath would have hesitated to place thus those poor and sacred idols in that place.
(Hand written - I regret very impide to state that the Tengalais of broke the said image of Desikar and threw it in a dirty pond. The new Desikar was installed between(??) the years 1801-1871. ??? record - sri perambadUr.)
/True Copy/
(Sd.)
MAHAMAD RAZA KHAN,
Ag. Joint Magistrale