S. N. Sundarambal, born on 7 October 1913, in Veerapandi, Tiruppur, was a fearless freedom fighter and tireless social worker whose life was dedicated to the causes of India’s independence and rural welfare. Coming from a well-off family her father, Natchimuthu Goundar, was a respected maniyakkar (local chieftain) Sundarambal could have led a life of comfort. Instead, she chose the path of activism and service, becoming a prominent figure in the freedom movement and later in the field of social reform.

Her journey into the national struggle began at a young age. At just 15, during a Congress gathering in Tiruppur in 1928, she was inspired by Mahatma Gandhi, who urged the crowd to support the freedom movement. In a moment that would mark the beginning of her lifelong commitment, young Sundarambal climbed onto the stage and offered her gold bangles to Gandhi. Impressed but wanting more than just symbolic support, Gandhi encouraged her to take a deeper role in the fight for independence and to adopt khadi, rejecting foreign-made clothes. From that day forward, she wore only khadi garments, symbolizing her devotion to the Swadeshi movement.

Sundarambal’s active role in the freedom struggle saw her participate in numerous protests and Satyagraha campaigns. In 1941, during one such protest, she was arrested along with her infant son and imprisoned in Vellore Central Prison for three months. The following year, when the Quit India Movement was launched in 1942, she once again took to the streets in non-violent resistance, which led to another arrest and a seven-month jail term. Her courage never wavered. In 1943, she spearheaded a major protest in Tiruppur against British rule, resulting in yet another arrest and three more months in prison.

Even after India gained independence in 1947, Sundarambal’s spirit of activism did not diminish. She turned her attention to agricultural and rural issues, especially the welfare of farmers in Tiruppur district. Her commitment to grassroots causes led her to organize several demonstrations for farmers’ rights, and even in the 1970s, she continued to be arrested for leading protests.

A turning point in her post-independence life came after meeting Vinoba Bhave, the noted Gandhian and social reformer. Inspired by his ideology, she established an orphanage in Angeripalayam, Tiruppur, which reflected her enduring dedication to community welfare.

S. N. Sundarambal passed away on 20 August 2007, in Tiruppur, leaving behind a legacy of courage, humility, and unwavering service to society. Though she had two sons, both had predeceased her. Today, she is remembered not only for her contributions to India’s freedom but also for her relentless efforts to uplift the underprivileged and marginalized long after the nation had won its independence.

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The post S. N. Sundarambal: A Freedom Fighter From Tiruppur Whose Life Was Defined By Courage, Sacrifice, And Service appeared first on The Commune.

Let us dust and ready the portrait of VVS Aiyer For today, we need to remember Subramania Sivam

Today, July 23, is the Remembrance Day of one of the most selfless sons of Bharata Mata, Subramania Sivam. If so, why that convoluted headline bringing VVS Aiyer into the reckoning? Because these two leaders are always remembered together, four times a year, by a handful of people. Painful, yet true, it is their beard that gets recognised and not them. Therefore, their pictures are used interchangeably.

This article aims to highlight a few aspects of Sri. Subramania Sivam’s life, which we may not be aware of, is worth celebrating for his contributions to liberating Bharata Mata from foreign occupation.

Quick Recap of What We Might Know About Subramania Sivam

Born in Batalagundu, in the foothills of Kodaikanal on October 4, 1884. His childhood and poverty were synonymous. He did his early education in Madurai and moved to Thiruvananthapuram. In his own words, the Oottampirai (free dining hall for the poor) in Thiruvananthapuram kept him nourished. As was the custom in those days, he married Smt. Meenakshi when he was 15 years of age and lost her when he was 18. Meeting Sudhanandha Swamigal in Thiruvananthapuram was a turning point. He obtained Mantra Upadesam and named himself Swatantrananda. From there, he dedicated his life to Bharata Mata. He was a close friend and associate of V.O. Chidambaram Pillai and Subramania Bharathi. We can say that Sivam was one of the first to promote Bharatiyar’s poetry.

First Political Prisoners In Madras Province

12 March 1908, District Collector Winch of Tirunelveli got Subramania Sivam and V.O. Chidambaram Pillai arrested for sedition. The crime was taking out a rally celebrating the release of another freedom fighter, Bipin Chandra Pal (one of the Lal-Pal-Bal trio). These two great men thus became the first political prisoners in Madras Province. As there was no precedent, they were treated as any other prisoner and subjected to all hardships of Rigorous Imprisonment. Being firebrand leaders, they were subjected to more hardships than others.

Jail, The Place Of Penance

Undergoing innumerable hardships wasn’t a big thing for Sivam. In a booklet titled “Jail Life”, he describes his experience in jail humorously. He says, “Brothers! In this world, happiness and misery alternate. The jails we are imprisoned in for the sake of the ideal of Swatantra are really places of penance for us. We shall with bold dignity accept the jail term which is given as a prize for endeavour to bring freedom to humanity.”

“In the prison cells, there will be a bell at 5 a.m. Fifteen minutes later, there will be a second bell. By this time, all prisoners would have to get up, come out of their opened cells, and stand before their cell doors. By 5:30 a.m., the third bell will be rung, and the doors of the ward will be opened. After the jail officials had inspected the prisoners, we ran towards the lavatories. It will be a hell of a place, most unclean, with past refuse not properly cleaned. We have to clean the refuse pots that we use. After that, we will ‘clean’ our teeth with sand or dirt, whichever might be available.

Breakfast will be ready by now. Kanji made from ragi with a little something called chutney. At 11 AM, there will be a ragi meal, a solid mass with sambhar, both dropped into our meal pot. The sambhar will be truly tasteless. Twice a week, we will be treated with rice with no vegetables to go with it. All vegetables grown in jail would have gone to the houses of the jail officials. Every Wednesday and Sunday, non-vegetarian food would be served. For those not taking non-vegetarian food, a small quantity of Gingelly oil would be given.”

He had this to say about Sundays, the day of compulsory shaving for the prisoners. “If only one were not compelled to undergo the shave, prisons would be declared heavenly abodes. For shaving, they will have some sharpened iron blades. It will be a real torture to be shaved by this implement. According to the intractable jail rules, hair in excess of half an inch anywhere on the body of the prisoners will encourage accumulation of dirt and lead to ill-health.”

The rigorous imprisonment he underwent included hard labour. Sivam was put on wool cleaning. Wool reared from sheep was an arduous task. First, it was soaked in lime and dried. While twanging, particles of wool and lime will enter the cleaner’s nose and eyes, resulting in tearing and nonstop hiccups. Thanks to this ordeal, Sivam fell prey to leprosy.

Sivam was a writer par excellence. He ran a monthly magazine called Gyanabhanu (1913). Later, he had to discontinue Gyanabhanu and started a weekly magazine called Prapancha Mitran (1916).

Sivam On Social harmony

Sivam fully understood that social harmony starts with educating all the sons and daughters of Bharata Mata. In an essay he wrote in November 1914, he says, “Everyone born here is a child of the same mother. Any misery we undergo is contagious. We need to provide education to everyone so that they understand that the misery of one easily catches the other. Misery is collective. The aim of education should be to broaden the hearts and minds of the people. Selflessness is the only way people will become society-oriented and people-centric. We should teach our children that selflessness is national interest. We need to ensure that our children are educated for Bharata, that nationalism is infused in them. Children should be made aware that Bharata was once the world’s Gyana Guru. They should be taught that shunning arrogance, seeing good in keeping others happy, are the qualities of a true hero. We should help children develop three essential attributes: tolerating pain, maintaining a calm demeanour, and bravery.”

In May 1914, he wrote an essay “Vidhya Anubhava Vishesham” about Thirukural. In that he says, “Unity is strength. Why should we create a divide between ourselves by saying one is high and the other is low? Knowledge that doesn’t lead people in the right direction is of no use. It would be better if we didn’t acquire such knowledge. A wider and open heart is much better than a deeper brain. We should see Ishwara in the form of all creatures. They are all his creation after all. Serve them all. For that is happiness.”

He closes this article with a verse from Thayumanava Swami.

கற்று மென்பலன் கற்றிடு நூன்முறை சொற்ற சொற்கள் சுகாரம்பமோ நெறி நிற்றல் வேண்டும்

Which translates to, what is the use of learning from reams and reams of paper if we can’t stand by what is learnt? This is precisely what Tiruvalluvar says in Kural 391, (கற்க கசடற).

In an article he wrote in January 1915, he says, “For a tree to grow, you water its roots. Likewise, for the community to grow, Gyana (Knowledge) is the foundation. As our ancient knowledge suggests, we must ensure that every life on earth lives in happiness and harmony.”

He brings the social angle in an essay he wrote on religion (June 1915). “Whether you are cutting wood or ploughing, consider whatever you do as Ishwara Pooja. Our Dharma doesn’t ignore worldly life. It encompasses every sphere of life – the welfare of the community, matters of polity and state governance, trade and commerce. Brother, there isn’t any difference between the Ishwara in you and others. Ishwara Prakasha is one and can’t be split or seen differently. There is no caste or creed or any difference in Ishwara Prakasha. Everything on earth is a manifestation of Ishwara.”

See Swadeshi In Everything

In another essay (the date is unclear; this should also be around 1915), he says the call for Swadeshi should encompass all walks of life, including the games and sports we play. “We should encourage and grow sports like wrestling, kusti.” He has written extensively about the Mallars (wrestlers) and the rings (Godha) where the fights happen. He talks very fondly of Gada (mace) and Mudgar (Karla Kattai) and the need for training with these implements. He says, becoming fit and developing your body is an easy way to attain a happy mind. He says, “Reclaim the glory of Silambam. Don’t ignore the treasures like Kabaddi (Sadugudu), it isn’t enough screaming on top of your lungs about being Swadeshi when you ignore these Swadeshi treasures.”

Tamil, Thy Name Is Nectar

He discusses the importance of maintaining the purity of Tamil, free from English contamination (in contrast to another individual who advocated for writing Tamil in the English script). At the same time, he acknowledges that we cannot wish away the use of Sanskrit words from the Tamil language. He takes pride in saying that Tamil is a unique and well-developed language. He says that research has proved the legacy and beauty of our language. Often, he would challenge people, asking them to provide an English word they thought didn’t have an equivalent in Tamil. He says, “We should remember that up north, even the English speak in Hindi. Language is the lifeblood of society.”

He ends this essay with this short poem.

Let your tongue soak in Tamil.

Pen glide through Tamil,

May your heart seek out and be filled with Tamil

May the damsel, Tamil, give you love and protection.

The Man Who Gave Without Prejudice

Subramania Sivam had a very tough life. But difficulties never bothered him, be it the poverty during childhood, losing his wife at a very young age, the hardships in prison, the deadly disease of leprosy he contracted in prison, and what came after – he wasn’t allowed to board any public transport. He was single-minded; he wanted to free Bharata Mata and wanted to build a temple for Bharata Mata where everyone, irrespective of caste or creed, can come and celebrate their mother.

In 1923, he purchased land in Papparapatti, near Dharmapuri, to construct a temple dedicated to Bharata Mata. He had another great son of Bharata Mata, Chittaranjan Das, who laid the foundation for the temple. It was rather unfortunate that the temple wouldn’t be complete and opened before he passed away into history on 23 July 1925. He was all of forty-one.

He lived true to one of his favorite Thirumanthiram (250) by Thirumoolar, providing us with the message of social harmony, Swadeshi, and much more. Just that, we are not reading him. It is time we woke up.

ஆர்க்கும் இடுமின் அவர் இவர் என்னன்மின்

பார்த்திருந்து உண்மின் பழம்பொருள் போற்றன்மின்

வேட்கை உடையீர் விரைந்து ஒல்லை உண்ணன்மின்

காக்கை கரைந்துண்ணும் காலம் அறிமினே

Aarkkum Idumin Avar Ivar Ennanmin

Paarthirundhu Unmin Pazhamporul Potranmin

Vetkai Udaiyeer Viraindhu Ollai Unnanmin

Kaakkai Karaindhunnum Kalam Arimine

Provide food (knowledge) without prejudice.

Don’t eat when the hungry are waiting.

Let go of the past; don’t hold on to old things.

Learn from the crows, how they call each other before they eat the morsels available to them.

The post The Forgotten Firebrand: Subramania Sivam, The Selfless Son Of Bharat appeared first on The Commune.

When we write about the greatness of Tamil or the symbols and people we celebrate, it often becomes a hagiography. Many times, this is unintentional. In the preface of his book, “Sri Meenakshisundaram Pillai Sarithiram” (“The History of Sri Meenakshisundaram Pillai.” Sri. Pillai was ‘Tamil Thatha’ U. Ve. Sa.’s teacher), U. Ve. Swaminatha Iyer says, “(the authors/ publishers) attribute things to great people, thinking it will add to their fame. Thus, they impose blunders on the heads of these great people using this cheap tactic. They restructure great people’s history, life, and times according to their whims. There are instances when personal preferences of authors/ publishers have dictated the caste, religion, language, job, gender, time, and place of existence of these great men.”

Today is the day of remembrance of Mahamahopadhyaya U. V. Swaminatha Iyer. He passed away into glory on this very day in 1942. He was eighty-seven when he left us. Tamil would have been a richer language had he lived a couple of more centuries. As we remember him and his works, I wondered why we should only state and restate his great work for Tamil. Why not look at his life and works from the contemporary lens and explore how we can benefit by trying to emulate him?

Pancha Parivartan – The Five-Fold Transformations

This is the centenary year of the Rashtriya Swayamsevak Sangh, which started its work on Vijayadashami Day in 1925. One of the programs that Sangh is advancing in society in this centenary year is Pancha Parivartan, the five-fold transformation we must strive for. The five places we need reforms are Equality and fraternity (Samajik Samarasata), Promotion of familial values, Environmental protection, Advancing ‘Swa’ (selfhood) based on Bharatiya values, and Duties and responsibilities of citizens. In this essay, let us look at U. Ve. Sa’s contribution through the lens of “Swa” or selfhood based on upholding Bharatiya values in all aspects of his life.

Selfhood or “Swa” has many dimensions, the seven major being Swa Bhasha (upholding the glory of our language), Swadhyaya (our education system), Swa Bhoosha (our way of dressing), Swadharma (our Dharma), Swatantra (our principles), Swabhimana (our practices), and Swadesi (all things material and geographical belonging to my country). U. Ve. Sa.’s life is undoubtedly the best example of a person upholding all dimensions of ‘Swa’. Let us see a few examples from his life that illustrate why ‘Tamil Thatha’ is the beacon of how to uphold “Swa.”

Swa Bhasha – Upholding The Glory Of Our Knowledge

It is known that without Tamil Thatha’s untiring efforts, much of ancient Tamil literature would have disappeared from the face of the earth. While it would be unfair to attribute all the revival efforts to U. Ve. Sa, it is a fact that he was a pioneer who travelled extensively across Tamil Nadu looking for palm leaf manuscripts of old classics, retrieving them by making a copy, talking to scholars to find more and then publish them for posterity. G. U. Pope, a missionary who translated some Tamil classics into English, had this to say about ‘Tamil Thatha’ – “Swaminathayier, the Tamil Professor in Kumbakonam College, has published “Purananooru.” Anyone who wants to publish a Tamil book must follow in his footsteps. This is his fifth publication. If reviewers from the West look at his publications, they wouldn’t think twice about putting Iyer among the crème of intellectuals and fete his literary capabilities and the hard work he has put into this publication. Thanks to Iyer, the world will know that Tamil is second to none.”

Swadharma And Swabhimana – U. Ve. Sa’s Dharma Was Reviving Tamil Literature

“Tamil Thatha” U. Ve. Swaminatha Iyer’s sole focus was to search for the manuscripts of lost literature in Tamil and publish them in a way that would be useful to future generations. This was a tedious job that required seeking leads about the existence of palm leaf manuscripts, extensive travel across the nooks and crannies of Tamil Nadu, deciphering the manuscript, understanding the meaning, rearranging the text where required, and then publishing. This required a lot of time and money. Iyer wasn’t a rich man in the material sense. He was always looking for patrons who could support him in his effort, giving him monetary help to take his manuscripts to print and assisting him in locating palm leaf manuscripts. Iyer never looked to monetise his services for the language of Tamil. Two interesting instances stand testimony to Iyer’s Swadharma and Swabhimana.

U. Ve. Sa went to Ramanathapuram to condole the demise of the mother of Vallal Pandithurai Thevar, the Zamindar of Palavanatham, who had helped him publish a few classics, including Manimekalai. During his visit, the Raja of Ramanathapuram Samasthanam, Bhaskara Sethupathi, informed Pandithurai Thevar that he wanted to reward U. Ve. Sa with a village for his great work for the Tamil language. During his audience with Bhaskara Sethupathi, Iyer thanked him for his offer through Pandithurai Thevar. But he politely refused the reward, stating that he was being remunerated enough for his work as a college professor, and considering the state of Ramnad Samasthanam at that time, it wouldn’t be proper for him to accept the reward. It was another story that Ramnad Samastham was reeling under a lot of debt then.

The second instance was when the principal of the Kumbakonam College, Rao Bahadur C. Nagoji Rao, knew about Iyer’s struggle to publish Tamil Classics. He knew that Iyer was spending his own resources, and he wasn’t financially well off. Nagoji Rao was previously a school education inspector and had a good idea about pedagogy, syllabi, and school book publications. This well-paying and coveted job offered Iyer a second source of income. He offered to speak to the publisher, Longmans, Green & Co, who published all school books, and get U. Ve. Sa to contribute to their Tamil material for the first to third-form classes. U. Ve. Sa thanked Nagoji Rao profusely but politely declined the offer, stating that he spends much time researching and compiling the Tamil classics. If he also gets into designing school syllabi and books, he wouldn’t be able to do justice to both.

The ”Swa” (Selfhood) Lesson That U. Ve. Sa’s Life Offers

There can’t be a better icon for the Tamil society to learn about “Swa” than Mahamahopadhyaya U. V. Swaminatha Iyer. His love for Tamil, his single-minded focus on the mission he had taken up, and his unwavering commitment to the revival of ancient Tamil literature are unparalleled. There is much to learn from him on all things “Swa” from his life. On his Remembrance Day, I wish every one of us took a vow to learn and emulate the life and deeds of our beloved “Tamil Thatha” and contribute to the true renaissance of the Tamil society. If we do that, Valluvar’s words will come true.

தாமின் புறுவது உலகின் புறக்கண்டு
காமுறுவர் கற்றறிந் தார் (399)
Thaam Inburuvathu Ulagin Purakkandu
Kaamuruvar Katru Arindaar.

The learned man seeth that the learning that delighteth him delighteth also all that listen to him: and he loveth instruction all the more on that account – The Kural or The Maxims of Thiruvalluvar by VVS Aiyar.

Raja Baradwaj is a marketing communications professional who works with a leading technology multinational company. He is an avid reader, history buff, cricket player, writer, and Sanskrit and Dharma Sastra student.

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The post How ‘Tamil Thatha’ U Ve Swaminatha Iyer Embodied Timeless Bharatiya Values appeared first on The Commune.

The 1857 revolution is cited as India’s first war of independence, but the tribal warriors of Jharkhand (then Chhotanagpur) had already begun their struggle against British rule years before.

Among these valiant fighters was Telanga Kharia, whose 219th birth anniversary is being observed with great reverence in Jharkhand on Sunday. Born on February 9, 1806, in Murgu village under the Sisai police station (now in Gumla district, Jharkhand), Telanga Kharia ignited the flames of rebellion against British exploitation in the minds of people. Nearly a decade before the 1857 revolt, he organised village panchayats across Jharkhand to resist colonial oppression.

These panchayats mobilised thousands, forming armed squads to challenge British rule. Alarmed by his growing influence, the British government arrested and imprisoned him. However, even incarceration could not halt his movement. Later, a loyalist landlord of the British ambushed and assassinated him.

Telanga Kharia was born into a modest farming family. His father, Huia Kharia, and mother, Peto Kharia, raised him with values of courage and resilience. Tribal folk songs still celebrate his bravery, depicting him as a warrior from an early age.

Between 1840 and 1850, he led the formation of Juri Panchayats, which became a centre of organised resistance against the British and their allies – the feudal landlords. At these panchayats, he trained his followers in traditional warfare, including the use of gadka (wooden stick), swords, and arrows. Sisai emerged as the primary hub of training.

According to folklore, Telanga Kharia’s skill with his sword was so extraordinary that it was said to rival British rifles and guns, as if divinely blessed. Captured by the British, he was imprisoned in Kolkata for nearly twenty years. After his release, he resumed his fight, rallying his people against British tyranny.

On April 23, 1880, while conducting arms training at Sisai Maidan, he was fatally shot by a British loyalist hiding in the bushes. In his memory, a tomb was built at Chandali, three km from Gumla, while his only statue stands in his native village, Murgu.

His descendants continue to live in Ghaghra village, near Murgu, where the Kharia community regard him as a revered ancestor and worships him like a deity.

Telanga Kharia’s legacy remains a symbol of resistance and valour, inspiring generations in Jharkhand and beyond.

–IANS

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The post Tribal Warrior Telanga Kharia Who Defied British Rule appeared first on The Commune.

Velu Nachiyar stands out as one of the earliest rulers from Tamilagam who bravely fought the East India Company and succeeded against the might of the British onslaught through her valour and intelligence. She kept the Sivagangai Samasthanam free from Company rule until she was alive, a feat rarely matched by her contemporary rulers. She was a perfect example of ‘Nari Sakthi.’

Born in the royal family of Ramanathapuram Sethupathis, Velu Nachiyar was the only daughter of Sellamuthu Vijaya Raghunatha Sethupathi and Muthammal. Sethupathi trained her in martial arts like Valari and Silambam, and she learnt several languages, including English, French, and Urdu. It was common for those in Ramanathapuram to see her riding a horse and practising sword fighting with the guards. She married Muthu Vaduganatha Thevar of Sivagangai Samasthanam and became a queen. However, she didn’t forget her roots. She made the logo of Sivagangai similar to that of Ramanathapuram with Hanuman and Garuda.

Things took a turn when Muthu Vaduganathar raised the flag of rebellion against the East India Company, who harassed him to pay the tax due to Arcot Nawab. Muthu Vaduganathar made Vijayakumaran as the Madurai Nayak against the interests of Arcot Nawab and Company, which made them hate him further. Company forces attacked Sivaganga in 1772, and Muthu Vaduganathar fought bravely. However, when he went for a darshan at the Kalayar Kovil temple, he was assassinated by one of the soldiers in the British army. This made his army lose the battle against the Company forces, and Velu Nachiyar had to move away from the Kingdom.

Undeterred, she took the help of the Marudhu Brothers, who were commanders of Muthu Vaduganathar, and Thandavarayan Pillai, a close associate of Muthu Vaduganathar. They assembled an army of various Palayams. Hyder Ali had sent about 5000 army men. Many polygars unhappy with the Company’s growing dominance also sent their army to assist Velu Nachiyar. She slowly built her army, which included an exclusive division for women. She waited for about eight years to launch a counterattack, and the opportune moment came during the Vijayadasami day of 1780. The British placed restrictions on entering Sivaganga & only women were allowed to perform Pooja. A group of women entered the town to perform the Pooja. Suddenly, they took out their arms and started attacking the guards. Using the melee, Velu Nachiyar entered along with the Marudhu brothers and their army.

The British forces scattered and ran away, unable to withstand the sudden onslaught. Sivaganga was recaptured. Hanuma Dwaja, the flag of Hanuman, was hoisted on the ramparts of the fort. After successfully reclaiming the Samasthanam, she ruled for about ten years. Multiple attempts by the British to capture Sivaganga were foiled by her brave army. She had issued coins with Rama & Sita on one side and Sivalinga and Rishaba on the other side. She made several donations to the temples nearby. There is an inscription in the Sakkanthi Vinayagar temple that has her name as one of the donors: “The grant was made by Velu Nachiyar, who is the wife of Muthuvaduga Thevar of Sakkanthi.”

She had only a daughter ‘Vellachi Nachiyar’ and hence, she gave the administrative rights to the Marudhu Brothers in 1790 to govern the Sivagangai after her. She spent her last years in Viruppatchi near Dindugal and passed away in 1796. Marudhu brothers continued the legacy of freedom struggle and spearheaded the first rebellion against the British from South India. In the glorious history of Tamil Nadu’s contribution towards the Indian Freedom struggle, Velu Nachiyar finds an important place.

TS Krishnan is a Tamil scholar and author.

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The post Veera Mangai Rani Velu Nachiyar: The Warrior Queen Who Led The Fight Against British Colonial Rule appeared first on The Commune.

Srinivasa Ramanujan (1887–1920) was a renowned Indian mathematician who made groundbreaking contributions to number theory, infinite series, and continued fractions. He is regarded as one of the most influential mathematicians of the 20th century.

Ramanujan’s life is an inspiring story of brilliance and determination. Born in Erode, Tamil Nadu, India, he displayed exceptional mathematical talent early on. Overcoming significant challenges, including poverty and limited formal education, he succeeded in developing over 3,900 groundbreaking mathematical results and theories.

Ramanujan’s exceptional mathematical talent captured the attention of G.H. Hardy, a renowned British mathematician, who invited him to Cambridge University. Their collaboration resulted in groundbreaking discoveries, including work later used to calculate pi to over 31 trillion digits.

While in England, Ramanujan maintained his strict vegetarian diet, which proved challenging in wartime Britain. Combined with the harsh climate, this took a toll on his health. Despite his recognition and success at Cambridge, he declined multiple offers to remain in England permanently, choosing instead to return to India. His legacy endures through concepts like the Ramanujan Prime and the Ramanujan Theta Function, which highlight the profound impact of his contributions to mathematics.

Ramanujan, known for his extraordinary brilliance, faced academic challenges, failing his college exams multiple times due to his sole focus on mathematics while neglecting other subjects. This led to the loss of scholarships and significant financial difficulties before his talents gained recognition. Between 1908 and 1912, he worked as a clerk at the Madras Port Trust office, with limited research opportunities.

Remarkably, he tackled highly complex mathematical problems without calculators, computers, or even sufficient paper. Later, with the support of C.L.T. Griffith, he earned a degree in Science from London for his research on highly composite numbers.

In addition to his fame as a mathematician, Ramanujan had a keen interest in astronomy. He studied planetary motion and demonstrated remarkable accuracy in calculating lunar and solar eclipses. He believed that intuition and divine inspiration were central to his discoveries, often attributing his mathematical insights to his family deity, Goddess Namagiri, whom he claimed appeared to him in dreams.

In 1918, Ramanujan became the first Indian to be elected a Fellow of the Royal Society. His birthday, December 22, is now celebrated as National Mathematics Day in India. He also created a magic square that prominently features his birth date (22/12/1887), with every row, column, and diagonal summing to 139.

Prof. P.C. Mahalanobis fondly recalls Ramanujan’s unique qualities – “Ramanujan had a somewhat shy and quiet disposition, a dignified bearing, and pleasant manners. He would listen carefully to what other people were saying but would usually remain silent. If he was asked any question, or on rare occasions if he joined in any general conversation, he would speak frankly, but briefly. Whilst speaking to a friend or in very small groups, he would, however, expound his ideas with great enthusiasm, not only on philosophical questions but occasionally also on other subjects in which he was seriously interested. Although I could not follow his mathematics, he left a lasting impression on my mind. His bright eyes and gentle face with a friendly smile are still vivid in my mind.”

The exact cause of Ramanujan’s death remains a subject of debate. While he was diagnosed with severe tuberculosis, some modern researchers believe he may have suffered from a parasitic liver infection known as hepatic amoebiasis.

Although Ramanujan lived only 32 years, he left a lasting and profound legacy. Many of his formulas were so advanced that it took mathematicians decades to fully comprehend and prove them. His “lost notebook,” discovered after his death, continues to inspire mathematical research, influencing fields such as string theory and black hole physics to this day.

Dr Sanghamitra Parhi is an English lecturer at Anna Adarsh College, Chennai & Ms Pranuthy is an undergrad student of English Litt. at Ethiraj College.

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The post From Poverty To Royal Society: The Extraordinary Life Of Srinivasa Ramanujan appeared first on The Commune.

Srinivasa Ramanujan (Born 22 December 1887) was an Indian mathematician and one of the foremost figures in the history of mathematics globally. Though he had a seemingly ordinary education during the early stages of his life, he single-mindedly pursued the subject and rose to become one of the most celebrated mathematicians of his time.

Ramanujan was born in Erode, Tamil Nadu. He showed an early interest in mathematics, developing an exceptional aptitude for solving complex problems. He largely ignored other subjects, tending to focus completely on mathematics. At 16, Ramanujan was already working on advanced concepts and creating original mathematical theories. He mostly studied in isolation and was almost completely self-taught.

Ramanujan’s life significantly turned when some of his mathematical letters reached G.H. Hardy, a prominent British mathematician at Cambridge University in 1913. Despite sending these letters to dozens of other reputed mathematicians in the country, Hardy was the only one who took Ramanujan seriously and responded positively to Ramanujan. He was astounded by the depth and originality of Ramanujan’s work and was surprised that it seemed to emerge from intuition rather than formal logic. Recognizing his extraordinary talent, Hardy moved heaven and earth to bring this mysterious Indian mathematician to Cambridge in 1914, forming what would later be known as one of the most beautiful mathematical collaborations in recent times. Ramanujan’s key contributions were in Number Theory, Infinite Series, and Continued Fractions.

While Ramanujan’s time at Cambridge was fruitful, he faced difficulties due to the vast difference in weather. Also, Ramanujan was a strict vegetarian and struggled to find suitable food there. He often suffered from poor health and eventually returned to India in 1919, where his health continued to decline. Ramanujan died at the young age of 32 in 1920.

Modern mathematicians are still trying to understand and prove many of his theories, theories that Ramanujan formulated purely out of his raw genius and intuition. It is also to be noted that Ramanujan credits most of his discoveries to his family deity – Namagiri Thaayar, and once said – “An equation for me has no meaning unless it expresses a thought of God.” Till the very end, Ramanujan never stopped talking about mathematics, which shows how deep his passion for mathematics was. It should teach us that greatness is not only achieved with talent but, most importantly, with passion.

Uma Venkat is a Montessori-trained teacher, Chinmaya Mission Balavihar Sevika, and a former NGO trustee who educates children in Chennai.

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A select few and their cabal traditionally controlled the narrative of India’s history. All these years, they decided who should be spoken about and who would be pushed to obscurity, as well as the quantity and quality of what would be spoken. Great people who wouldn’t fit their definition went into the footnote, or if they were lucky, as an obscure statue in a nondescript corner. One of these forgotten heroes is Sri. M. C. Madurai Pillai (not to be mistaken with another great son of Bharata Mata, Sri. P. M. Madurai Pillai).

We know little about Sri. M. C. Madurai Pillai’s childhood. He was born into a Dalit Paraiyar-Valluvar family. He worked in the Kolar Gold Fields (KGF) in Karnataka. In those days, many workers there belonged to the Scheduled Caste community from Tamil Nadu, especially from the northern districts. Even Swami Sahajananda’s family from Arani moved to Kolar and found work in the KGF.

A Public Face In Madras And Kolar

Sri M. C. Madurai Pillai grew with the KGF and became a key leader and businessman. By his twenties, he was one of the KGF’s leading contractors. Kolar and Madras were home to him, and he shuttled between these two places. Soon, he was among the few successful businessmen in Madras and Kolar. His philanthropic bent of mind pushed him into public service at an early age.

He served as a member of the Madras Municipality (much before the Madras Corporation days) and the Saidapet Taluka Board and later became a Chengalpet Zilla Council Board member. The government feted him with the Rao Saheb award and title. He was also appointed an Honorary Magistrate of Madras City.

He understood the value of education in elevating lives, which led the government to appoint him to the province’s Education Council. In 1919, he was instrumental in starting Sri Namperumal Primary School in both Robertsonpet and Andersonpet in Kolar. These two schools were later elevated as Middle Schools. Later, he became a Member of the Madras Presidency Legislative Council in 1925.

A Devout Vaishnava

He was a devout Vaishnava and a staunch Sanatani. Once, while on a visit to Sri Ranganatha temple in Srirangam, he chanced a Kata Kalaksheba (discourse) on Srimad Bhagavata Purana by Sri Ubhaya Vedhaantha Pravarthaga Srimath Arulmaari Thiruvengada Varayogi Swamigal. Mesmerised, he wanted to become a disciple of the Swami and take the Pancha Samskara ritual to formally enter the Sri Vaishnavism portals. The Swami’s disciples enquired about his antecedents, and knowing he was from the Pariyar community, they refused him access to the Swami. Unperturbed, he started a fast until the Swami gave him Pancha Samskara.

The Swamiji, pleased with Sri Madurai Pillai’s focus and dedication, initiated him into Sri Vaishnavism, giving him the Pancha Samskara and the name “Madurakavi Ramanujadasar.” The Guru also visited his Shishya’s abode in Kolar, which started a new chapter in the district’s history, reeling under Christian missionaries’ influence. Sri. Madurai Pillai established “Sri Udayavar Sabhai” in Andersonpet in Kolar, making it the fulcrum of Sanatana Dharma in the region. Many people from across all communities were initiated with Pancha Samskara. Sri Madurai Pillai also built a splendid Nam Perumal Ranganatha Swamy Temple in Kolar.

Worked For Marginalised And Oppressed

He acted as the voice of the marginalised and oppressed. He established Adi Dravida Mahajana Sabha to work for the oppressed community. It is said that Sri Madurai Pillai coined the word Adi Dravida to refer to the marginalised community. He published a magazine, Dravidian. Sri. Veeraiyan, designated Vaduganambi Dasar during his Pancha Samskara, was Dravidian’s Editor. He was a great scholar of the Sri Vaishnava philosophy and was called “Sri Hari Katha Prasanga Vedantha Rathnakara”. Sri. Madurai Pillai was also passionate about worker health and welfare. He did many Silicosis awareness campaigns and medical camps. Silicosis is a deadly respiratory disease that affects the lungs, which was prevalent among the miners.

In 1921, the Buckingham and Carnatic Mills workers went on strike. This strike soon became a class issue between two sets of workers, resulting in the infamous “Pulianthope riots,” which resulted in significant loss of lives and property for both sides. Sri. Pillai worked for the relief and rehabilitation of both sides without any fear or favour. His neutral stand and his great work are unparalleled. He was a pillar of support for “Thatha” Rettaimalai Srinivasan, who went as a delegate to the first roundtable conference in London. He telegrammed Babasaheb Ambedkar, wishing him success at the roundtable.

The Legacy Of Sri. M. C. Madurai Pillai

Sri. M. C. Madurai Pillai passed away on December 14, 1934. He had done more for the community, culture, and Sanatana Dharma than anyone would have done in a century. His descendants, now the hereditary Dharmakarta (trustees) of the Nam Perumal Ranganatha Swamy Temple Trust in Kolar, are carrying forward his great work.

Let us remember and pay our respects to Sri. M. C. Madurai Pillai, another great son of Bharata Mata and a savant of Sanatana Dharma, today.
பிறப்பொக்கும் எல்லா உயிர்க்கும் சிறப்பொவ்வா
செய்தொழில் வேற்றுமை யான்.
(Greatness, Kural 972)

The manner of birth is the same for all men, but their reputations vary because they differ in their lives – The Kural or The Maxims of Thiruvalluvar by VVS Aiyar.

Raja Baradwaj is a marketing communications professional who is currently working with a leading technology multi-national company. He is an avid reader, a history buff, cricket player, writer, Sanskrit & Dharma Sastra student.

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The post Rao Saheb M. C. Madurai Pillai: A Forgotten Hero Of Social Reform And Sanatana Dharma appeared first on The Commune.

Bharathiyar was well-known as a revolutionary freedom fighter and a great poet, but his contribution as a journalist is no less significant. As his life history tells us, he worked in various magazines in multiple roles and excelled in each of them.

His first job as a journalist was in ‘Sudesamithiran’, a magazine founded by G Subramanya Iyer. Though he had no prior experience, he quickly learnt the ‘tricks of the trade’. He was given the job of translating the news published in English newspapers. Bharathiyar used to concisely translate the news items into simple Tamil, which made readers understand the contents easily. This caught the attention of G Subramanya Iyer (GS), who appreciated the good work done by Bharathi. However, this also meant more work as GS gave him more items to translate and asked him even to do that at home. Bharathi didn’t mind extra work, but he struggled to make ends meet with the salary in Sudesamithirian. GS used to say, ‘”Bharathi, you are a Kalidasa. But I am not Bhoja to give you ‘Akshara Laksham'”

In one year, Bharathi’s Tamil went through a significant change with a simplified style. In 1905, within a year, he was promoted to the post of deputy editor in Sudesamithiran. He was also allowed to edit another magazine, Chakravarthini, run by B Vaithyanatha Iyer. This magazine was modelled like the English women’s journal ‘Queen’. Bharathi got the opportunity to write about women’s liberation in Chakravarthini. He wrote articles about the status of women in society, women in Buddhist religion, etc. He asked, ‘How can men be free if women are enslaved?’ in one of the articles. His thoughts on women’s liberation underwent a sea change during his tenure in Chakravarthini. He lamented that his style was not suited for women to read him easily. So he changed his writing style so that womenfolk could also read his articles easily.

With the freedom struggle getting steam and Bharathi starting to participate in the freedom movement in a big way, he wanted to write editorials covering the key issues facing the nation, like the partition of Bengal and the Swarajya movement. However, he couldn’t do that in Sudesamithiran as he was only a deputy editor. Hence, Bharathi was looking for an opportunity to unleash his thoughts on the Indian freedom movement. Luckily, he met S N Thirumalacharyar who was searching for an editor for his newly started magazine ‘India’. Bharathi readily agreed to join India and quit his post from Sudesamithiran.

India started as an eight-pager, a weekly magazine. Bharathi started writing political articles, songs, and stories for the magazine. India flourished under his editorship, quickly reaching 4000 copies per week in circulation. During this time, he was also asked to edit another magazine named’ Bala Bharatha or Young India’. This was run by a famous doctor in Chennai named M.C. Nanjunda Rao. Bharathi wrote in the magazine as a pseudonym. Apart from politics, he covered philosophy, Vedanta, and nationalism in the articles he wrote for Bala Bharatha.

In 1908, the British started arresting freedom fighters indiscriminately. Tilak was sent for six years imprisonment. V.O. Chidambaram Pillai and Subramanya Siva were arrested in Tamil Nadu. A warrant was issued to arrest Bharathi too. However, the information reached Bharathi through some of his friends before the police reached his place. His friends told him to go to Puducherry, which was a French colony, and continue the work of ‘India’ from there. Bharathi initially hesitated but agreed as he could continue his nationalist work from there.

After reaching Puducherry, he immediately started the work to publish India from there. The printing press was secretly brought from Chennai to Puducherry. After a gap of one month, India started again. Bharathi personally drew cartoons for the magazine and wrote a number of articles. He even covered international news items through Reuter news feeds. Bharathi’s editorials during this time were absolute gems, bringing several key issues before the public.

Interestingly, he could get a number of advertisers, and about four pages were filled with advertisements. This helped him to continue to publish the magazine. Bharathi also introduced the concept of local reporting and gave remuneration to those who wrote local news from various places in Tamil Nadu in ‘India’.

There was another magazine named Vijaya, which started in Chennai after India moved to Puducherry. Vijaya was founded by S Thirumalacharya, the brother of Bharathiyar’s friend Mandayam Srinivasa Iyangar. However, as there were troubles running Vijaya, it was also moved to Puducherry. It started coming as a newspaper in 1909 from Puducherry, and Bharathi was the editor of the paper, too.

In addition to these two, Bharathi and his friends brought a monthly magazine, Karmayogi.

It was advertised that only a thousand copies of the magazine would be printed well in advance. Such was the confidence of Bharathiyar. Karmayogi was a cultural magazine, and the very first issue had Krishna’s Geetopadesam picture on the cover. Bharathi wrote articles on the Hindu religion and Cultural aspects of Karmayogi.

With the circulation increasing, many readers demanded that India be changed to a twice-weekly magazine. Agreeing to the demand, Bharathi started publishing in India two times a week. This irked the British, and they banned India from entering the areas they administered. Similarly, Vijaya was also banned by the British administration. As most of the readers of these magazines are based out of Tamil Nadu, there was no other option but to stop both magazines. By 1910, Bharathiyar’s journalist life came to a standstill as he moved from Puducherry to Kadayam.

Bharathi started his career as a teacher. However, he quickly learnt the power of journalism and used it as a tool to ignite the freedom struggle among the masses. His editorials, articles, poems, and cartoons—not to mention the cartoons—are a benchmark even today for any journalist. Despite continuous struggle against a hostile government, he continued to publish magazines and write articles which are relevant even in the current context. He not only wrote on politics but covered a number of subjects including Hindu culturalism. His innovations, like local reporting, go a long way in the history of Indian journalism.

TS Krishnan is a Tamil scholar and author.

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The post Remembering Bharathiyar: The Journalist Who Weaponized Words Against British Imperialism appeared first on The Commune.

Mahakavi Subramaniya Bharathiyar was one of a kind. He was a great writer who wrote in simple language. This quality of his writings appealed to the masses immensely. His writings were powerful and appealed to everyone – young and old, rich and poor, men and women. They filled the Indian people with energy, enthusiasm, and patriotic fervour. Subramaniya Bharathiyar was a universal poet and writer whose writings are always relevant to all people.

Bharathiyar was born as C Subramaniyan Iyer in Ettayappuram, in the erstwhile Thirunelveli area of the Madras Presidency of Bharat, which was under imperialist British rule. Currently, Ettayappuram is part of the Thoothukudi District of Tamil Nadu, the state of free Bharat.

Subramaniyan wrote his first poem in Tamil at the age of eleven. He worked at Ettayappuram Palace for some time. He travelled to Kashi and lived there for a few years. He learned multiple languages and was a polyglot – he could speak Hindi and Sanskrit too. Subramaniyan was a Brahmin who opposed the practice of untouchability. ‘Bharathi’ was a title he earned for his erudition and debating skills. He was considered a ‘Mahakavi’ or a ‘Great Poet’ like Kalidasa. He was a social reformer as well.

He wrote many patriotic poems, including Vande Mataram’ and ‘Jai Bharat. These poems reflected the greatness of Tamil Nadu and the Tamil language. His Tamil poem, ‘Sentamizhnadu,’ deserves to be the Tamil Anthem instead of the present one – Tamil Thaai Vaazhthu.

Mahakavi Subramaniya Bharathiyar wrote devotional songs. He wrote short stories. He is considered to be the author of the first short story in the Tamil language. He wrote a commentary on the Bhagavad Gita. He wrote his autobiography. He was a genius poet-writer.

He also worked as the Assistant Editor of Swadesamitram, a Tamil Daily. He edited the Tamil Weekly India and the English newspaper Bala Bharatam. He worked with Shri Aurobindo on the ‘Arya’ and ‘Karma Yogi’ journals. He was an Indian Independence activist who opposed the oppression of women.

Mahakavi Subramaniya Bharathiyar envisioned a world filled with compassion, kindness, love, patriotism, good conduct, peace, and harmony. His writings have covered the themes mentioned above.

His writings have been inspirational, and many have praised him, including Prime Minister of India, Narendra Modi ji. He will remember for aeons to come.

Dr. S. Padmapriya is an author and thinker based out of Chennai.

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