Christ and his message according to Thiru.vi.ka. Thiru.Vi.Ka’s views of Christianity:

Christ is the one who tolerates sins:

He writes. “ I have realized that you are the Lord who tolerates my sins” (toleration means forgiveness of sins):

பிழை பொறுக்கும்ந் தெய்வம், பெரும! நீ என்றே

குழைளத்தால் நானடைந்தேன் கொள்

“Pizhai porukkum Deivam Peruma Nee endrae

kuzhaiulathal nanadainden koll”

Christ is the destroyer of the work of Satan:

“You have destroyed the sting of Satan oh! Christ; this realisation makes me to live as your child. St. Paul writes in I Cor.15: 55; “….where, O death is your sting?”

வன் பேய் முனைப்பழித்த வள்ளல் கிறிஸ்துவே

உன் சேயாய் வாழ்வேன் உணர்ந்து

Vannpaei  Munai pazhitha Vallal Khristuvey

Unn seiyai vazhvaen unnarndhu

The Sermon on the Mount and even Christ’s white robe are two things that will destroy the deceitfulness of the heart.  Thiru.Vi.Ka. pays attention even to the robe Christ was wearing. In the Indian context the colour of the robe worn by monks of different religious order has meaning. This fact is expressed in the poem given below:

Vellai Undaiyum Malaipozhivum Enn Ullakkallam

Azhikum kalai.

வெள்ளை உடையும் மலைப்பொழிவும் என்னுள்ளக்

கள்ளம் அழைக்குங் கலை

Christ according to Thiru.Vi.Ka:

Two of the fundamental tenets of the Christian religion are virgin Birth and the resurrection. There are many western scholars, as well believers who do not believe in these two fundamental tenets.  Paul argues that Resurrection is the foundation of Christianity. For Thiru.Vi.Ka these are no issues at all and irrelevant to salvific work of Jesus Christ. For him Christ alone matters and his teachings, life and example are enough. He writes:

“There are controversies, oppositions and theories about Jesus Christ and his teachings.  These are not one or two but thousands in number. I have read and heard about some of them.  Due to these, my heart never thought of neither neglecting him or his teachings.  Some say that actually a person called Christ never lived and that all the stories about him were later myth founded by some, some say that he was actually a politician and because his political ambitions did not materialise he acted as a Prophet, some say that Christ was not the Son of God and he did not come from above but just a human being who attained divine status by his work and example; some say he was one of the prophets; some say he was a person anointed by God and became a saint; some hold that he was never crucified and never rose again and that his teachings were written later and that it may contain additions and deletions.  

 All these ideas originate from an intoxicated research mind.  I have seen many in my life who were critical of Jesus became his devotees later in their life and led a life of example.  Let anyone say anything, I don’t care.  Whenever I think of the loving figure of Jesus, it becomes evident we too are transformed into his likeness especially with regard to the realization of the truth, calmness and the character of forgiving the enemies. If we follow the teachings of the Sermon on the Mount one can see that it destroys the evil and enmity in us and bring in a loving attitude. This will be evident like a fruit in the palm. 

 What is not found in the Sermon on the Mount? It is the sum total of the noblest teachings found in all the world religions.  I have realised in my life that these teachings belong to ‘Samarasa sanmargam’”[1]

This is just one example of Thiru.Vi.Ka’s understanding of Christ.  In many of his writings he affirms and declares the deity of Christ and his uniqueness in a special way without giving space for controversies and vain debate.

Vision of Jesus Christ:

Thiru.Vi.Ka in line with persons like Sadhu Sundar Singh, Ramakrishna and St. Paul had the vision of Christ.  But his experience is much different from that of the others mentioned above.  It was actually a dream he had and mentioned this vision to one of his Christian friends named John Rathanam whom he kept in high esteem.

I quote from his writing on this:  “A blood boil developed in my left shoulder and became big. It gave me such a severe pain that I could not bear it. At that time, I had seen an assembly of Gods in a big hall. I went near to each one to receive healing. One said some ‘mantras’, another one applied some medicine, another one breathed on me, yet another one pressed the boil. Each one gave some kind of treatment. The pain had not gone. Then I went to Christ who was standing last. He put his hand on my head, as soon he did this the boil vanished.  This has not happened in the real world but in the dream world. The next day I told about this to John Rathanam, he said, ‘a good vision’.  I said, ‘if this vision I had in a dream becomes true in my real life, I would confirm. He said nothing about it, but kept quiet. “[1]

This scene had never left his heart and he kept thinking about it even as he was going towards his school. He writes further, “All of a sudden the intricacies of the pleading with God, tear, and forgiveness began to dawn in my heart.

This is a mysterious experience that Thiru.Vi.Ka underwent.  Though he describes it as a dream or some sort of inner thought, it certainly was the moment of vision of Christ to him, as he did to St. Paul and later to Sadhu Sundar Singh. The vision certainly had a transforming effect in his spiritual life and took him to a new height in the realm of spirituality.  This transformation had a lasting impression on him which was later expressed in many of his devotional poems composed in praise of Christ. In one of the poems he expresses this experience thus:

தண் புனல் வேட்ட்கை தாக்கிட அலைந்தேன்

தடங்களைத் தேடினேன் கண்டேன்

நண்ணினன் ஒன்றை நாற்புறங் கள்ளி,

நயன்தனன் வேறொரு தடத்தைத்

திண்ணிய முதலை திரிந்தது, பிறிதில்

தீஅரா, நடந்தநன் சாய்ந்து

பண்ணளி தடமாய்ப் பரிந்தனை கிறிஸ்து

பரமநின் னருட்டிற மென்னே[2]

Thanpunal vettkai thakkida alaindaen

Thadangalai thedinean kandaen

Nanninan ondrai naarpuram kalli,

Nayandanan veroru thadathai

Thinniya mudalai thirindathu pridil

Thee araa, nadandanan saindhu

Pannalli thadamai parindhanai Khristu

Parama nin arutthiramennae

The thirst for God is well expressed by the Psalmist in Ps.42: 1 & 2; as the deer pants for streams of water my soul pants for you, O God. My soul thirsts for God, for the living God.  Thiru. Vi. Ka

beautifully expresses in the above poem his search for true God; “When I was struck with the thirst for God, I wandered around to find a true God. I found one and when I went near, I found thorns around it. I went for another one; there I found a life threatening Crocodile. Then I went for yet another one, I found a poisonous snake in it.  All these three ponds had only life threatening situations and I could not quench my thirst. With a weary heart I returned.  Suddenly you appeared before me with full of love O Christ and quenched my thirst.  Oh! How gracious you are”.

[1] Vazhkai kurippugal p485-86

[2] Khristuvin Arul Vettal p.24