Arthunkal was the capital of Muthedath Kingdom, one of the pricipalities of Kerala, during the 16th century. Historians opine differently as to how Arthunkal got that name.One among them is that it has evolved from 'Arthhikulangara', the name of the place at that time. Arthhikulangara, in course of time turned 'Arthhikulangal' and later, Arthunkal.According to historian George Schurhammer, the capital of Muthedath was known as 'Muthedathunkal' (at Muthedath) and it changed to 'Edathunkal' and then Arthunkal.Portuguese Missionaries landed in Kerala following the arrival of Vasco da Gamma. They visited Muthedath and found so many St Thomas Christians here. They were not baptized, but their ancestors were.The Jesuit missionaries started their mission in Muthedath and Elayedath(the neighbouring principality). In 1579 A.D., the Jesuit priest Manuel Texeira from Goa visited Arthunkal on his way from Kochi to Kollam (Quilon). As on request by the Christians, he arranged Fr Gasper Pius to be appointed in Arthunkal for their spritual needs in 1581. Since 1560 A.D., the Christians and missionaries had been requesting the Muthedath King for the permission of an oratory, though the king did not give much attention to. But following the incessant pestering from the Christians and considering the helps the king had from the missionaries, he granted permission in November, 1581 to construct a church using wood and coconut leaves. He also granted a few trees from his premises for the purpose.The Christians installed a wooden cross and constructed, with the co-operation of the local Hindus, a church, where the king had given permission to. On 30th November, the church was consecrated in the name St Andrew the Apostle. The first vicar was Fr Gasper Pius S.J. On completion, the king of Muthedath came to visit the church and asked the vicar to maintain the church suitably to be the House of God. Since then, many Hindus from the neighboring regions came to the church, prayed to St Andrew and got their appeals fulfilled.

Sevashram is a charitable society registered in March 1995. The objectives of the society, articulated in the Memorandum of Association, are: (1) To evolve an alternate 'SANYASA', rooted in Indian culture, by a group of people committed fully to the service of fellow human beings, belonging to different religions, sexes, walks of life and regions. (2) To empower the marginalized unorganized masses to become aware of their rights and duties as citizens and contribute their share towards the building up of a just society, drawing inspiration from the 'Grama Swaraj' of Gandhiji's dreams and the 'Kshema Rashtra' envisaged in the Constitution of India, tapping locally available resources to the maximum.Hindus believe that the well-being of the universe depends on the proper turning of the wheel of sacrifice (yajna chakra pravarthanam) and that each creature has to contribute its share towards this end. Those humans who fulfill this duty without desiring the fruits of their labour (nish kama karma) get liberated from the chain of birth and death (janana marana chakra) and attain eternal bliss (moksha or ananda). The Bhagavad Gita calls such human beings 'sthitha prajna' or 'jivanmukta' (those who acquired equanimity and saved themselvesDetachment (anasakthi) is a prerequisite for reaching the state of Stitha Prajna, and it has to be the personality trait of true 'sanyasins' (those who have renounced everything).Christian tradition also stipulates total renunciation - true detachment- as a necessary pre- condition for discipleship. Love becoming fruitful in service alone is to be the distinguishing mark of Christians. Jesus is the role- model for genuine Christian sanyasa. He had no home, work, food or money; and yet, he was enjoying heavenly peace and joy (samatvam) which were the fruits of His union (yoga) with the 'Abba' (Father). By giving sight to the blind, cure to the sick, empowerment to the weak and by "announcing that the time has come when the Lord will his save his people" - Lk. 4:19 - Jesus showed his disciples the path to integrated liberation.'Being ' is more valuable than 'Having'. While the former indicates the state of life, the latter relates to what each form of life has acquired, in the process of living. Of course, 'living' is prior to and more important than 'Possessing'. It is not by virtue of mere 'existence' that some are able to 'acquire'; it is thanks to the grace of the Almighty and the wise and skillful use of the physical and psychic faculties, favorable circumstances and opportunities that they are able to make strides of progress towards achieving their full potential. Hence, they have the obligation to share what they apparently have with those who are deprived of these fortunes in right measure, for no fault of theirs. If this is not done, the demands of dharma will not be met. Deprivation and exploitation will, then, be the natural fall-out. They will, no doubt, provoke revolt and retaliation, which would assume disastrous forms of violence, sooner or later.

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