THE GREAT SERMON

THE GREAT SERMON.

(பேருபதேசம்)
PERUPADEASAM.
SAINT RAMALINGAM.
(Revealed on 22-10-1873)
The Great Advice of preaching of Vallalar.
This was revealed on 22nd October, 1873 (Tamil month of Aipasi 7th day),
Tuesday morning 8a.m. at Mettukkuppam, Siddhivalaaham Thirumaligai,
Cuddalore District.
(Home of perfection where Vallalar attained Immortal body and made his body invisible and mingled
with Arutperunjothi Almighty). After unfurling the Suddha Sanmarkam Flag, (one fourth yellow
colour at the top, and three fourth white colour at the bottom). This Maha Upadesa (or)
Perupadeasam was given to be noted down by the disciples.
All of you living here are advised not to waste the time in vain, as you had been doing now.
Until for some time when it is expected for the outward manifestation of the “Almighty” Arutperunjothi
at the Dharma salai at Vadalur, you must be continuously involved in good enquiry and inquiry of the
soul and God.
To know how to do the “VICHAARAM” self inquiry, it is:- What is the nature and conditioned state of
our-selves and our soul. And all so, what is the nature of self-existing Almighty God who is mastering
and ruling us being seated above all of us.
Accordingly, all of you should do “VICHAARAM”, either individually solitarily or collectively, along
with amicable friends who are harmonous with or fit to your intelligence or knowledge and disciple,
or otherwise, if you can have inquiry with VELAYUTHA MUDALIAR, (His disciple), he will reply upto
the maximum standard of a man’s enough understanding.
If we can do this kind of ‘VICHAARAM’, the fore most veil of dark green, which obstructs
strongly our soul-knowledge without enlightment will get removed and vanish.
If that first veil vanishes, all other veils will vanish more quickly and automatically. That
Green colours the fundamental colour of black.
We should appeal to the “Almighty” ARUTPERUNJOTHI”, with continuous thinking and singing with
prayer for the removal of the so called Thick veil and also realizing our short comings and faults
combined with our needs, even when we are sitting and relaxing by lying down on bed; and also we
should make efforts with Devotion, and Divine love so that the real truth will be revealed to us. This
“VICHAARAM”, is of two kinds;
1. Param, the Supremely higher one which is about “ARUTPERUNJOTHI”
2. Aparam, the lower which is related to The World of the Divine, or Param; where as aparam is
related to This World, Aparam.
Between these two, the ‘VICHARAM”, which is related to this world “IHA – LOHAM”: is not the real
inquiry (VICHAARAM). Because, if anyone is involved in VICHAARAM, it should not be considered
as standard “VICHAARAM” is VI + CHAARAM, Here this “VI” is prefixed to distinguish and deny the
ordinary worldly “VICHAARAM”; Truly, CHAARAM means misery, sorrow. So “VI + CHAARAM”
means to remove and renounce the misery and sorrow. Moreover, “VICHAARAM” is revealed only to
refer to “para-loka-VICHAARAM” the inquiry about the divine world and divine life.
Just as we remove the fungus above the stagnant water of the pond, it is not easy to remove
the thick dark green veil of “RAAGA DHUVESA”, the “likes” and ‘dis-likes” which obstructs
the vision of our soul knowledge, without the transcendental heat of “VICHAARAM”,
‘VICHAARA ATHI-USHNAM”. This kind of divine causal heat can be realized by the spiritual
experience of an adept yogi.
This Divine heat is not be known to be created or kindled by any other human efforts. Even more
than that “VICHAARAM” exceedingly great heat. ATHI – USHNAM can be created by doing
melting prayer, praying with devotional songs, and meditating and thinking about the Divine
nature, Divine truth and glory. Only for this ATHI – USHNAM, the Yogi, go and live in forests,
mountains and caves, for hundreds and thousands of years and kindle the heat with severe
tapas, penance and strict observances and self-control.
Besides doing this kind of TAPAS and creating “ATHI – USHNAM” or heat, it is by singing the
Divine glory and greatness with prayerful songs and meditating the Almighty God
Arutperunjothi, it is possible to create crores and ten crores (millions and billions) times of
“ATHI – USHNAM”.
How to produce that VICHAARA – ATHI – USHNAM ?. It is as follows:
If we can try for one JAAMA or YAAMAM, (three or four hours of duration continuously)
involved in Para VICHAARAM (i.e.) Divine inquiry. Without (IHA-VICHAARAM) this worldly
enquiry, and also meditating or singing the glory, along with prayer of Devotional songs with
melting of the soul and mind, we can attain and achieve whatever we have to attain.
And hence in this world, the worldly people would refer to the VICHAARAM as misery and sorrow
without knowing or understanding real truth and meaning of VICHAARAM. But we should not
consider that kind of meaning. What they mean is that VICHAARAM itself as misery or sorrow, which
is wrong, and also it is not the right meaning, ‘CHAARAM’ means, misery and sorrow (DHUKKAM).
But “VICHAARAM” means the removal or destruction of sorrow and misery. And hence VI +
CHAARAM = removing or driving away, the misery and sorrow. The prefix, “VI”, which had removed
the misery and sorrow, (i.e.) CHAARAM so VICHAARAM refer only to PARA – LOKA –
VICHAARAM, inquiry of the Divine World. And so we have to be continuously involved in
VICHAARAM. Also VI + CHAARAM means “VI” danger or accident and mishappening, CHAARAM
means removal or driving away danger and accident. Conclusively we should be trained and
inculcated in good efforts continuously in SATH – VICHAARAM.
Moreover, somebody may ask: Oh ! This is the best occasion or proper – time for the advent of the
Almighty “ARUTPERUNJOTHI”.
Why is it necessary to do efforts at this time of the manifestation of God ? Can we attain and achieve
whatever we have to achieve ?
Yes. This is good that you asked this; it is really True that the Almighty is to manifest. Also it
is True that the veil and obsecuring screen is going to be removed by Him. It is also true that
you will achieve or obtain whatever you have to obtain. But the already mentioned green veil
or screen which is connected with RAGA DHUVESA, the likes and dislikes, is existing in two
parts.
That is as follows:
(1) Asuddha Maya veil, which is related to impure kind of Maya.
(2) Suddha maya veil, which is related to pure kind of maya or illusion. Among these two one part is
at the base on the lower portion; another at the top portion. That which is at the lower is the veil of
Asuddha Maya. That which is at the top is veil of Suddha Maya. Among these two, Asuddha Maya
veil has the aim, and tendency of enjoying this worldly enjoyment “IHA LOKA PHOGA”, But the
suddha Maya veil is related to the achievement and perfect realization of paraloka, the Divine world
and life.
When the Almighty ARUTPERUNJOTHI manifests, and grants favour by His Omni Grace, he
will remove only the Asuddha Maya Veil at the lower part of the ordinary human beings, who
had no effort and practice of SATH – VICHAARAM.
Therefore it is possible at that time when that lower veil get removed, we will be blessed with
purity to become purified persons, but we can not achieve whatever wish and goal of
perfection. Moreover we cannot obtain the Divine favours of performing the penta-divine
functions (of creation, production, purification, involution and evolution by grace-blessing),
along with other siddhis or (supernatural powers of perfection) and also to practice and gain
the spiritual experience, ANMA – ANUPAVA.
Therefore, we will have to do good efforts and get spiritual upliftment.
Also the confusion and loud crying and noisy talks, etc., had emeroad, with the divine, purpose, of
preparing training the true, and adherents and devotees to perfection and ripening of soul and also
to avoid and remove the sinners and criminals. And so if we can live with continuous effort along
with special attention or awareness, both Asuddha Maya Veil at the bottom and suddha Maya veil at
the top which is of green colour will be removed at the time of the advent and manifestation of the
Almighty God. Asuddha Maya Veil is of dark green colour but the Suddha Maya Veil of golden
green colour. When the Suddha Maya Veil of dark green colour had been removed, other following
veils will be very quickly removed.
You can find and realize the detailed descriptionof these Veils or screen detailed or described in the
Arutperunjothi Agaval poem (of 1596 lines). Moreover, when these veil get removed, anyone can
perform the divine, penta functions, etc., Super natural deeds. And so, if every one can try with good
efforts, it is possible to gain proper and sufficient benefits and profits.
Further more, let us not put our belief or faith and goal in the philosophical Art’s and stories
such as VEDAS, AHAMAS, PURANAS, ITHIHASA etc. Because, in these books of imaginary
arts, only symbolic and hidden Truths are erotic without revealing the real facts, the authors
had veiled and obscured the truth, as though somebody is covering with soil and dust (over
the death body). Even without revealing with a little atomic measure, they had symbolically
represented the micro-cosmic (pindami-Nature superimposed upon the micro-cosem
(Andam).
For example, the false authors had named and represented the Almighty as “KAILASAPATHI”,
‘VAIKUNTAPATHI’ and ‘SATHYA YOKAATHIPATHI’ and also imaginarily constructed the proper
shrine, the vehicle (VAAHANAM, WEAPONS (ARPUTHAM). The inner mould (VADIVAM), the
external form “RUPAM” etc., exactly like a human being and even forgetting the Truth, they
had expressed the imagination itself as Truth. If anybody enquires, “Does the divine God possess
hand and legs similar to a human being ?”. They hesitate and get be wildered without knowing to
reply. The later followers, calling or naming themselves as great men, had puff led and bluffed
nonsense things by closing their eyes of Truth vision.
But the ancient one who had covered and hidden the Para Truth was a great Adept or genius and
powerful person. Till now, nobody had discovered and found out what he had veiled and hidden,
what he had looked or covered, no one had struck and broken the lock that he had sealed.
In the false religions, some occult power (KARMA), Siddhi had been imaginatively promised.
If we try perseveringly for ten or eight years for every SIDDHI, it is possible to attain little
siddhi. If we put our Goal or Aim for these siddhis, the goal towards the Almighty God, will
get deviated away.
If the aim of God realisation goes, at last the great profit or benefit will go in vain. Or,
otherwise, if anyone tries for a long time, and attains a little siddhi, the great gain or soul
benefit will go away.
So, let no one put the aim to attain the little siddhi but should aim at the Almighty God
only. The evidence for the imaginatory description of above said siddhis: the prose writing ‘PERU
VINNAPPAM’ (of Vallalar) and THIRU ARUTPAA – ARUL VILAKKA MAALAI poem which begins as
“IYAL VEDHA AAHANAMGAL” and also one should realize the important notes and ideas in them.
Like this, the grammatical formulas in “VYAAKARANAS, THOLKAAPIYAM, PAANINEEYAM” etc.,
are almost false and imperfect. The explanation is (90 ninety, Thonnooru) 900 Nine hundred,
THOLLAAYIRAM, which are the numerical names “THOL’ – The real meaning of “Thol” is one digit
less than the said 90, 900 also ONDRU (one-1, two-2…) Nooru (hundred) 100…. (999). The last
letter ends in ‘U’.
This is because the siddhar’s had named the number to end in “U” for some reasons.THOL +
NOORU = THONNOORU, 90 = 100 – 10. THOL + AAYIRAM = THOLLAAYIRAM: 900= 1000 – 100.
“THOL’ means one digit less than the said. “THONMAI” had been inflected or reduced to “THOL’
(THOL + MAI) = THONMAI.
Likewise, we should not put faith in ‘SAIVAM, VAISHNAVISM” etc., religious and VETHAANTHA
AND SIDDHAANTHAM ETC. philosophies. Because in them, the Truth had been revealed only
partially, and Mystically (secretely, obscuring the Truth but not expressed plainly and perfectly). If we
learn and practice these arts, there is not enough time for us. And so, let no one put the aim on the
above religions etc., Because we can gain only a little benefit but cannot attain the great life of
eternal bliss of soul gain which is natural truth and also realize with active living Because there is no
time for us, I stand evidence for this truth. First, in my early life time, I had put my full aim and goal in
SAIVA RELIGION with intense devotion, as known or witnessed even by PATTANATHTHU
SWAMIGAL VELAYUTHA MUDHALIYAR ETC. and also few others. That Dogmatic faith had gone
away (how ?) you will know from my early poems (of Fifth Volume) of ‘THIRU ARUTPAA SONGS’.
Why I had that much attachment and was immersed in that was that I had been a very little
knowledge and so-little understanding, but now the Almighty Arutperunjothi had lifted me up
above lofty Summit heights. This because I had abandoned every thing or attachments and
also if you can leave anything untrue and unwanted things, you can get great gain like me.
Had anyone, who had not renounced or sacrificed fully gainedany Profit no but they had only lost
what they had got. They had not gained any profit, if anyone assumes that the attachment and aim
on the religion had lifted me up. But what is that which had lifted me to this highest place, that
the DHAYAVU – (THANIPERUNGARUNAI’ or supreme compassion) ‘the Almighty had
revealed that which had to be INFORMED even in my early times”, the reference from my Prose
Writings of great Appeals (PERU VINNAPPAM) and also from the songs of grace (THIRUVARUTPA
POEMS) beginning from ETHTHEAVARAIYUM NIN SAAYAIYAAI”, I viewed all Gods or Devas as
the shadow or similitude of ‘ARUTPERUNJOTHI’ and also in the poem ‘THEDIYATHUNDU
NINATHURUVUNMAI’. “That I had searched for the truth of Thy Reality.
Moreover, what He had revealed the true and great discipline is “KARUNAIYUM SIVAMEA
PORUL ENAK KAANUM KAATCHIYUM PERUGA’ meaning ‘the compassion and the aim of
God Almighty, ARUTPERUNJOTHI, is the aim of real matter and goal to be seen as the view
point. Only this Gracious compassion had lifted me up. That is DHAYAVU, Compassion. Only
this mercy or compassion had uplifted me up, for that compassion “ORUMAI” the oneness or
the unity feeling of souls, is necessary. Only when that “ORUMAI” the oneness of unity of
souls is realized the compassion will emerge or manifests ‘only when compassion comes, we
can go up to great heights. Now my knowledge had transcended above so many millions of
universes (ANDAMS), that had resulted from this ‘ONENESS’ of soul fellowship.
If anyone who is obstinate, does not come along with my path or does not heed to my words, or
obey my advices and instructions,in whatever manner, but behaves rudely. I will try my best with
skilful STRATEGEM or by any trick (THANTHIRAM), of
1. அவனுக்கு நல்ல வார்த்தை சொல்லுவேன்
2. மிரட்டிச் சொல்லுவேன்
3. தெண்டன் விழுந்து சொல்லுவேன்
4. அல்லது பொருளைக் கொடுத்து வசப்படுத்துவேன்
5. அல்லது ஆண்டவரை நினைத்துப் பிரார்த்தனை செய்வேன்
1. saying good or friendly words or speeches; or
2. I will teach or mend with threats or scoldings or challenges (of strict observances of
spells) or;
3. I will fall prostratedly at the feet, making entreaties to condescend to my words or I will
surrender with obedience and obeisance to get him friendly; or
4. I will try by giving money and other desirable objects, gift articles to bring anybody under
my control and favourable co-operation or;
5. atleast I will try my earnest prayer, (appellations, worshipful chantings or singing songs of
Divine – Love and compassion). Like wise, I will bring anybody to come to the path of virtue
and goodness of compassion and grace.
Let all of you also try and pursue, like me, in the same method and manner.
Even during the previous night, I had been appealing and soliciting with prayers to the ALMIGHTY
ARUTPERUNJOTHI, that without any active presence, even for a second, the people here would not
feel at home and live satisfactorily.
That is NOT meant exclusively to the people living HERE ONLY, but also to the whole human
beings, or groups of people living all over the world.
The reason is that I had been appealing to the Lord that all are my brothers and sisters of
integral unity of Right of soul love and be loved by compassion, I had been revealing this
truth of the universal Right of the Integrity or oneness of soul-love, ‘AANMA NEYA –
ORUMAIPPAATTU – URIMAI’.
If anyone does not come to the path of discipline and perfection, but behave like mean-minded or
petty minded persons with lower intentions (of animal feelings and behaviour), I will try my best as
there is little or short time for the manifestation of the Almighty before the sanctum sanctorum of
Sathya Dharma – Saalai (Sanctuary of Eternal Service) or in the public way of common preparation
and collective evolution, till then let all of you come to accordance to fit with true discipline and also
try to pursue and mend others also, to bring into harmonious trend of ourselves or merciful beings,
try and through any trick or means of psychological methodology.
Let you all try and do like this for some time. I will also pray and appeal to the Lord, for the
attainment of soul profits and so all of you also should behave and not according to me.
NOT ONLY the religious persons but also the God men VEDANTHA AND SIDDHAANTHA systems
of philosophy, who had been proclaiming and calling themselves as great man and great genius or
leaders, prattle and babble like religious fanatics are revealing ONLY false rumours and statements
leaving the Truth.
They are NOT revealing the truth outwardly or explicitly to be understood by clear reasoning.
I had been sympathizing with or feeling heavy at heart at those people who, without knowing
or realizing the Divine, are circumventing me or coming round in obeisance to me.
Considering me as the Divine-embodiment or God head. Oh ! Pity ! I had been fully
sympathizing with them that these (our) brothers, not knowing or realizing the Divine are
coming round me and accompanying me always.
The reason why they had not realized the Divine is that without experiencing the taste of any
eatable, the real taste could not be known there will be no wish or liking for any eatable,
whose taste had not been known or experienced already.
Likewise, until one has the direct experience of Divine, there will be no wish or devotion for
the Divine.
And hence, let you be involved in doing “SATH VICHAARAM” with the main goal or intention or
realizing of knowing the Divine.
The methodology of doing SATH – VICHAARAM is as follows: -
‘What is the real position and status of the sun, the moon and the stars in the macrocosmic-
universe (ANDAM) ? What is the inner form, outer form and the real nature of them (the son,
the moon and the stars).
Who are in this physical body, the Microcosmic-form, (PINDAM) ?
What is the reason that there is the over growth of hair on the eye-brows, hand-pits etc., What
is the factor of reason for the hair, not growing upon the parts of the body like the forehead
etc.,?
What is the reason for the emanation or germination and their further growth of the nails on
the fingers at the legs and hands ?
What is the inner form, outer form and the self existent Nature of them ? Likewise, one
should enquire about the Micro-cosmic phenomenon (PINDAM). This should be done
uninterruptedly and continuously. If we are deeply involved in this and continuously in doing
SATH – VICHAARAM, the worldly people would speak ridiculously or criticize about that.
To speak ridiculously ill of this (SATH – VICHAARAM), like that is the inner tendency or nature of
those people. Because they don’t know the real TRUTH (UNMAI) about this.
And hence, let you NOT consider or bother about their criticism (or let you not intently worry about
their ridiculous censures).
Likewise, if we can inquire about the fact that the Almighty Creator, who had put proper and
sufficient holes in the ear-lobes, He could have already put proper and fit holes in the ear and nose,
if HE (THE ALMIGHTY) had the wish and will to adore the ears with ear-studs for the males and to
adore the nose with nose-rings for the females, then no one would have the acceptance and
preparation for adorning the ear with the ear-rings and the nose with diamond-studs etc,
If we do self enquiry thus and create carelessness or intention less ness for the worldly
enjoyments, the state of desire less ness (NIRAASAI), would be attained.
And hence, the fifteenth state of YOGAM IN GNAANAM (Gnaanaththil Yogam) which is among
the four kind of steps of divine practice of preparation (SAADHANAM), like
i) SARIYAI (divine discipline and observances)
ii) KIRIYAI (divine action or divinely deeds of devotion etc., )
iii) YOGAM (Divine union);
iv) GNAANAM (Divine Wisdom)
Then the third step of Yogam in Gnanam
Whereas,
i) Gnaana – Sariyai, 13th step.
ii) Gnaana – Kiriyai, 14th step.
iii) Gnaana – Yogam 15th step.
iv) Gnaana – Gnaanam, 16th step.
And hence, let you be involved fully in this VICHAARAM or self enquiry.
If you could be practicing this Saadhana of Vichaaram, continuously, the Almighty will reveal
to you limitedly for the conditioned knowledge).
(KANDAMAAHA – கண்டமாக) when the Almighty manifests out (for collective evolution) and
again, when you attain the state of ONENESS ofINTEGRITY (ORUMAI) of feeling and realization.
He will (surely) manifest fully or unlimitedly (AKANDAMAAHA அகண்டமாக), (without reserve or
exemption or exception).
And hence, let you be involved peaseveningly in this effort.
I had been advising and revealing the TRUTH to you for about 2 ½ (Two and half) years, Further,
there will be some “STOPPING” or half of involution for those who will tell or revel to you.
Further more, let you NOT think and behave or live as you had been so, in the past till now.
(THIS WILL BE THE LAST WORD OR REVELATION (KADAISI VAARTHTHAI)
“From NOW ONWARDS”, let you be involved for some time, until the manifestation of the Almighty
in the public or common revelation at the DHARMA SALAI (Sanctuary for the external service) in
doing SATH – VICHAARAM or self inquiry.
Moreover, in the sacred tests or Religious and Religio-philosopher, their so-called authors or
authorities had hinted or noted the Divine Truth, as symbolic Representation and also without
revealing exoternically or explicitly, they had revealed the partial truth, esoterically or mystically,
such as or like this “SIVAAYANAMA” (Salutations to the Lord Siva) combining, with the core formula
‘SIVAAYANAMA” other complex forms (SANGAI) of 1, 2, 3, 4, 5, 6, 8, 10, 13, 15, 16 etc.,
permutations and combinations of MANTRAS and had put them into practice and it is seen
prevailing in the daily practice of the public.
The meaning of the Mantras will vary in many measures and interpretations. And hence, our GOAL
to be attained is ONLY the (AANMA – LAABAM) Soul-experience or Soul Profit which is the
experience or enjoyment of the Divine Bliss (SIVVANUBHAVAM).
For all of you living here (with Almighty’s faith), there is no worry or enquiry about (SUVARGA
(Heaven) or NARAHA (hell).
Those who are concerned about the heaven or hell, will practice so many Saadhana or practices
and after attaining little profit or infinitesomel Boddhis (occult or supernatural powers), will get
obstructed in their spiritual path and at last,,by divine favour or Divine help of omnnigrace, they will
practice the good effort or perseverance of compassionate service (KARUNAI – NAN MUYARCHI)
and consequently or ultimately obtain the ultimate perfection of bliss (Siddhi – inbam). This process
is very rare and tedious.
At his moment, the Almighty ARUTPERUNJOTHI had removed or abolished everything (untruth or
non bliss or all miserable manifestations) had been revealing as to me, in order to attain the
supreme, soul-bliss, with the favourable help and guide of the primary saadhana, for the ultimate
experience or enjoyment of the Divine Bliss (of Eternal Blissful Life).
I had already revealed, I am revealing this NOW and I will also reveal in this future out of the
sympathetic feeling of the universal Right of the Integrity or Oneness of Soul-love and
compassion (AANMA NEAYA ORUMAIPPAATTU URIMAI) this TRUTH, emerging from the soul
experience of Truth knowledge (MEYYARIVU), the Truth experience of Truth knowledge and
the enjoyment of the soul bliss of (Eternal Blissful Life), so that all of you have to attain like
me. without doubt, misconception or confusion or of understanding.
The Divine commandment of our Almighty ARUTPERUNJOTHI, is as follows: -
“As our FIRST or FOREMOST Saadhana or spiritual practice, is the “KARUNAI” the Discipline
of soulful compassion, the Almighty had taken explicitly this Divine Formula (THIRU
MANTRA), as the Foremost practice or primary saadhana, as
“ARUTPERUNJOTHI ARUTPERUNJOTHI
THANIPERUNGARUNAIARUTPERUNJOTHI”
“Omnigracious Infinite Light,
Omnigracious Infinite Light,
Unique-Immense-compassion
Omnigracious Infinite Light”
Mercy (DHAYAVU),compassion (KARUNAI) and omnigrace (ARUL) will reveal or hear the
same, and similar meaning, and hence, the soul knowledge with Supreme compassion
ITSELF, is the fully perfect and whole Bliss. That is, the Supreme Knowledge with its
Supreme Compassion. This is the word - for word meaning of the MAHAMANTRA VAAKYA,
the Great sentence of the GreatlyDivine – formula.
If anyone continuous and got ripened into the spiritual Saadhana of Practice, there is no
obstacle for the ultimate enjoyment of the Divine Bliss (INBA – ANUBHAVAM).
Let your realize this fact through the evidence of proof of the classical Text:
“SANTHATHAMUM VEDAMOZHI, YAATHONRU PATRIN ATHUTHAAN VANTHU MUTRUM”
Meaning, whatever VEDA or Truth of knowledge, you take as the word of belief of faith, to be
realized, the ultimate GOAL will be attained accordingly.
Moreover, the Karma Siddhar (Supernatural persons of divine action, with occult powers), of impure
– maaya – nature, had obscured or veiled the Divine – TRUTH, with revealing it explicitly.
Till today, these had been not other – Gnaana Siddhar of pure – Maaya (illusion),nature, who were
great in experience of Truth knowledge and Bliss. Till now, there had been no prevalence of
Suddha-Sanmaarkam, the Absolutely True path of compassion and Eternal Blissful Life.
Moreover, even the dead would have got resurrected back to new spiritual life. And hence,
NOW, THIS ONLY, IS THE PERIOD OR Duration of SANMAARKAM.
ONLY to hear witness to this TRUTH, the external symbol of aanman, a Flag had been unfurled,
NOW ONLY.
The bare TRUTH of the Flag is that, there is a system of plexus, starting from the navel (umbilicus,
NAADI) and terminating at the eye-brow centre.
At the fore end of the fore head, there is a membrance hanging within.
The base or bottom of that membrance is of white colour, whereas the upper part of it is yellow
colour
Below this membrance, there is a NERVE, moving up and down in simple Harmonic Motion.
This kind of FLAG could be got realized in our soul experience.
ONLY to refer to this experience, symbolic colour had been unfurled.
Further more, better experience will be revealed for all in our soul knowledge.
Even when I start to reveal the TRUTH, as I had been ORDAINED to do so, there is NONE, to
understand and realize this fully.
As there is the Sanmarka Flag got unfurled externally, all of them will realize the TRUTH. Those who
had come earlier with this Mission of Messengers to reveal the TRUTH, had NOT ONLY hidden the
truth, but also obscuredit as though throwing mud and soil upon the TRUTH.
At this moment, the Almighty had been revealing them, revealing NOW, and will be revealing
further. Let all of you perseverinoly pursue, with continuity SATH VICHAARAM Self inquiry,
with full vigilance, attention and true knowledge.
Necessarily and compulsorily, there should be the discipline of compassion, which is the basic for
SATH VICHAARAM.
Also, there should ALSO be the general, public and common feeling of the soul Right of sharing with
the common Right of Integrity or Oneness of Soul Love.
If you can live like this, you will gain all benefits, and gains at the time of the manifestation of
the Almighty ARUTPERUNJOTHI.
This SHRINE (of Siddhivalar Thirumaligai - Sanctum Sanctorum) will bestow millions and billions
times help and assistance, more than that which could be done by one’s father, mother elder and
younger, brothers etc.,
This is TRUE, TRUE, TRUE as this is the Divine commandment or the ORDAINED DECREE of
the Almighty.
Arutperunjothi Arutperunjothi
Thaniperungarunai Arutperunjothi
(Translated by ThiruArul Thirugnana Sambandham, M.A.,M.A.,M.A., Siddhi Valagam, Mettukuppam,
INDIA.)

Jeeva Karunya Part-1

Those who got human birth in this world should understand and obtain the benefit for
the soul which is attainable through this birth, while there is still time.
To understand what is meant by the benefit for the soul: One should understand truly
that the benefit for the soul is to live the unique great life at all times, at all places and in
all ways without any sort of hindrance, obtaining the Absolute Natural Bliss of God, who
by His Power of Grace has made all the universes, all the worlds, all the things, all the
living beings, all the ways of living and all the uses manifest and exist and enlighten
them.
To know, by which to attain that great life, where one lives without any obstacle
obtaining the Natural Bliss: It should be known that it can be obtained only by Grace
which is God's Natural Manifestation.
To know, how to obtain Grace which is God's Natural Manifestation: It should be known
positively that God's Grace can be obtained only by leading a life of compassion
towards all living beings and that not even a little of it can be obtained by any other
means,
How is it that God's Grace can be obtained only by leading a life of compassion
towards all living beings and not by any other means?.
Grace is God's Mercy, God's Natural Manifestation, compassion means living beings'
sympathy or their souls' natural manifestation. Therefore it is certain that by sympathy
we can get mercy and by manifestation get manifestation. It is the experience that it
cannot be obtained by any other thing; therefore Grace can be obtained only by being
compassionate to other living beings and not by any other thing. It should be
understood that no other proof is necessary for this.
As compassion to living beings is the only way to obtain Grace, it will be known that the
way of knowledge and the virtuous path of leading the life of compassion towards all
beings and that the way of nescience or the path of vice is leading the life without
compassion towards living beings. When compassion to living beings manifests,
knowledge and love will blossom along with it; therefore helping power manifests;
because of that helping power all good benefits will appear, when compassion to living
beings disappear, knowledge and love will disappear immediately, therefore helping
power will disappear, and when it disappears all evils will appear. Therefore it is
understood that virtue is nothing but showing compassion to living beings and vice
means to be without compassion to living beings.
It should be known as the sworn truth, that the enlightenment coming out of leading a
life of compassion towards living beings is the Enlightenment of God and the bliss
coming out of leading a life of compassion towards living beings is the Divine Bliss, and
the liberated ones while they are still living are only those who have attained their goal,
having seen and enjoyed this Manifestation and Bliss for a long time and are thus
fulfilled, and then only they will know God by knowledge and will become God himself.
But, what is meant by leading a life of compassion towards all living beings:

It is to live, worshipping God, by the melting of the soul of living beings, towards other
living beings.
When will the melting of the soul towards other beings occur:

It should be known that the melting of the soul will occur when one sees, hears or
comes to know of the suffering of living beings due to hunger thirst, disease, desire,
poverty, fear and the suffering when being killed.
What is the right to have compassion towards other living beings:

All living beings are created by the Almighty God as part and parcel of the Natural Truth
and are of the same quality; so they are all brothers with the same right. The melting of
the soul that occurs, when one of the brothers sees another suffering or knows that he
is going to suffer due to some peril and the former recognises the latter as his brother, it
is called the age old spiritual right.
Some people, even on seeing other living beings suffer, do not have compassion
towards them and are hard-hearted; there is no fraternal right to these people, because:
Their eye called spiritual knowledge has become very dim because of the tuberculosis
called nescience; moreover mind etc., which are the spectacles serving as auxiliary
eyes to be of help had become thick and had lost their lustre blocking the light to pass
through them; so they are unable to see and recognise. Therefore it should be
understood that though there was the fraternal right, compassion to living beings did not
arise. From this it is learn that those who have compassion towards other living beings
have enlightened spiritual vision or perception.
The sufferings of the living beings due to hunger thirst, fear etc., are the
experiences of the subtle inner instruments (karanam) and the sense organs and
the working organs (indriyam); they are not the experiences of the soul. So there
is no special benefit in being compassionate to living beings on such grounds?
In this material body apart from the life force which is the soul and God's Natural
Manifestation which is the knowledge of the knowledge, the subtle inner instruments the
sense organs and the working organs are mere tools which are inert and do not have
consciousness. Therefore the inert things do not know to experience pleasure and pain.
It cannot be said that the mind was happy or sad. Just as we build a house with red soil
for the bodily living, the body is a small house built by God with the subtle inner
instruments and the sense organs and working organs like mind etc., for the life force or
soul to live in. The in-dweller only experiences pleasure and pain and not the house.
Moreover only the eyes whose vision has become dim due to tuberculosis and sees
through the auxiliary eyes called spectacles on seeing suffering shed tears; the
spectacles cannot shed tears. Therefore it should be understood that the instruments
like mind etc., which serve as spectacles to the spiritual vision cannot experience
pleasure and pain; only the soul can experience them.
When something giving pleasure happens to a living being, the mind is glad; when
something giving pain happens, the mind slackens. So, is it understood that the mind
experiences pleasure and pain: No, it is not so. Just as the healthy condition or the tired
condition of the body of a person living in a crystal house is seen through the crystal
and the fresh or tired condition of the eyes is seen through the spectacles worn on
them, the happiness or unhappiness of the soul owing to the pleasure and pain it
experiences is reflected through the subtle inner instruments, sense and working organs
like mind etc., and is visible outside. Therefore it should be understood that pleasure
and pain are the experiences of the soul only; the subtle inner instruments and the
sense organs and the working organs are mere helping accessories to the soul for it to
know and enjoy pleasure and pain.
Why is it that many living beings created by God suffer a lot due to hunger, thirst fear
etc: As these living beings in the previous body did not like to lead a life of compassion
towards all living beings and had chosen the path of vice as they were hard-hearted,
they suffer a lot due to hunger thirst, fear etc., as per the Gracious order laid down by
God.
Did living beings have previous bodies?
This is how we understand there was previous body: It is known that a family man who
has come to a house to run the family by paying the rent, should have run his family
before in another house by paying the rent, or else he couldn't have run a family without
a house, if any trouble occurs in the present house too he would rent another house.
Similarly, it should be understood beyond doubt that a living being who has come to lie
in this body by paying food as rent should have lived in another body previously having
paid the same sort of rent or else he could not have existed and that if any trouble
occurs in this body too, he would occupy another body. Therefore it should be known
that living beings had bodies previously and will have bodies in future too.
The sinful deeds committed by the living beings in their previous bodies will follow in this
body also. It is explained as follows: If a family man ignoring the orders of the house
owner, had invited people with bad reputation to the house where he lived and had
entertained them, those bad reputed people, even when that family man leaves that old
house and occupies another one will follow him to this house too and will give company
to him. Similarly when a living being, ignoring God's commandments, had committed
sins willingly in the body he had occupied before, those sins, even when he takes a new
body will follow him to this body also to be with him.
If it is God's Omnigracious ordinance to make those living beings, who in their previous
births had left the path of showing compassion to living beings and had followed the
sinful path, suffer from hunger thirst, fear etc, will it not be going against God's
Omnigracious law to have compassion towards those living beings and give food etc., to
them to give them relief?
No. The king through his servants feeds even the worst criminals in prison, with their
feet shackled, who have disobeyed his law and order; similarly, God feeds the sinners
in the hell bandaged in various ways, who have transgressed his commandments
utterly, through his subordinate deities. The king dismisses from his service ordinary
offenders who have disobeyed him and banishes them from his country to inculcate
proper sense in them, As they have lost their jobs, losing the luxuries like good food
etc., they roam about the outskirts of the city in search of food etc., and suffer; then
compassionate people on seeing them give them food etc. When the king hears about
this or sees this, he becomes happy and applauds the givers as good and
compassionate family men. Similarly, God withholds by His omnipotent power all the
earthly luxurious enjoyments to be enjoyed by the beings, who have committed ordinary
crimes by disobeying His commandment and to instil good sense into them, removes
them from their present bodies and embodies them in other bodies. As the beings have
lost all their physical comforts and worldly enjoyments, they are bereft of good food and
they wander from place to place in search of it and suffer. If merciful people, on seeing
their suffering, give them food, God will be happy only, saying they are merciful and will
bless them to prosper more and more; he will not be angry. Therefore, it should be
understood, beyond doubt, that the omnigracious law of God approves beings to show
compassion to other beings. By this compassion to the living beings worldly discipline
exists. It is explained thus:
In the absense of compassion to living beings knowledge and love will not appear.
When they are not present proper vision, unity and helping tendency will not emerge;
when they do not exist the discipline of the weaker living beings will be routed out by the
obstruction caused by the envy of the stronger living beings. Ultimately even the
discipline of the stronger living beings will become lethargic and spoiled; when filled with
arrogance, the conduct of one will be changed and destroyed by that of others. In the
forest where animals without any compassion like the tiger and the lion dwell, the
worldly discipline does not exist at all. Similarly the worldly discipline will not exist in the
place where people without compassion live; this should be understood. Even, heavenly
discipline exists because of compassion to living beings, but for it the heavenly
discipline too will not exist. When there is no compassion to living beings, grace will not
blossom, when grace does not blossom, the divine state cannot be attained, when it is
not attained none will enjoy the bliss of salvation, when it is not attained heavenly
discipline will not exist at all.
As the path of compassion is not followed in a widespread way, beings who follow the
path of vice only increase and despicable modes of life only prevails everywhere. This is
how it happens:
The hard-hearted people who did not have compassion to beings according to their
hard-hearted deeds have taken birth, some as dwellers of hell, some as the inhabitants
of ocean, some as inhabitants of forest, some as wild animals like tiger, bear, lion, yali,
elephant, wild-oxen, goat, pig, dog, cat etc., some as poisonous creatures like snake,
scorpion etc., some as the hard creatures rather vicious creatures like crocodile, shark
etc., some as impure plants like strychnine tree, milkhedge etc.
Showing compassion to beings is not only an important aid to obtain God's Grace but
also is the partial manifestation of that Grace; this should be understood; showing
compassion to beings is the natural manifestation of the souls, so for the beings who do
not have that natural manifestation God's manifestation will not express itself inside and
outside those beings.
The primary aim of showing compassion to living beings is as follows:
All the souls are part and parcel of the Natural Truth, they are the integral rightful place
for the Grace, which is Nature's manifestation to express itself as the knowledge of
knowledge, only bodies made up of elements, are the rightful places for the souls to
become beings and evolve, if the souls do not become beings in that body and evolve
spiritual manifestation will be veiled, therefore, Grace will not manifest, then nescience
will prevail and that itself will become the bondage for the souls, therefore it is
absolutely necessary to have bodies made up of elements. As the primary cause for the
bodies made up of the elements is Maya or the Primordial element by its illusion like
hunger, thirst, disease, desire, poverty, fear and the pain caused when killed, dangers
may occur often to the bodies, beings are given enough ability and freedom by the
Grace of God to try with the utmost caution to avert those dangers with their intellect
aided by their subtle inner instruments and sense organs and working organs with the
aid of that freedom all the beings removing the dangers facing their bodies, should try to
obtain spiritual benefit, in the case of the beings who are unable to get rid of the
dangers caused by hunger, thirst, disease, desire, poverty, fear and pain caused when
killed, because of destiny and negligence, the beings who have the necessary freedom
to remove them, should out of compassion eradicate them. While alleviating in this
manner the suffering caused by hunger and the suffering caused while being killed
excluding, when the other sufferings are relieved, the compassion shown is repetition of
the lower grade of compassion and so it will pavete the way only a little amount of
worldly pleasure, the compassion shown while alleviating the suffering caused by
hunger and the suffering caused when being killed is called the superior grade of
compassion; therefore, worldly pleasures, unlimited pleasures due to the supernatural
powers are gained and the eternal bliss of liberation will be attained by Grace of God.
God has ordained in the scriptures (Vedas) that those who have failed to alleviate the
dangers facing other beings though they have got sufficient freedom and intellect to do
so and have thus cheated them will not attain by (God's) grace the freedom to enjoy the
pleasures of this world and the bliss of liberation and they will also lose the freedom of
enjoying the worldly luxuries which they are enjoying at present; those who have the
necessary intellect and freedom to give relief to the beings who do not have sufficient
intellect and freedom to avert the danger caused by hunger and the danger of being
killed because of destiny and carelessness should do so sincerely without deceiving
them, out of sympathy. It should be understood that this is the main aim of showing
compassion to beings.
In the path of showing compassion to beings there are thus two kinds of compassion
namely the inferior kind of compassion and the superior kind of compassion. Of these,
alleviating the hunger and saving from being killed is called the superior kind of
compassion, therefore it is denoted with special importance. Moreover those who have
enough sympathy to remove the hunger of the beings who suffer from hunger, will not
refrain from giving water to them to quench their thirst. Giving water does not involve
any effort. Water is found in lake, pond, canal etc. Only a small amount of danger will be
caused by thirst which can be removed easily, but no great damage will occur to the
body by it; by hunger irretrievable damage will be caused to the body. Those who have
enough sympathy to alleviate the suffering due to hunger will definitely have sympathy
enough to remove the suffering due to disease. As hunger intensifies, diseases
increase. The diseases are cured only by correct diet. Though other medicines are
given for the diseases, proper diet is essential for the sustenance of the body. A body
can be maintained with disease for a long time, but it cannot be sustained even for a
single day without food. Those who have enough sympathy to satisfy the hunger
persons with food will definitely have sympathy enough to remove the sufferings due to
desire. If beings have real hunger they would desire nothing but food. Those who have
satisfied their hunger by taking food when it is available can fulfill their desire with a little
effort; or they can console themselves, body can be sustained with desire for many
days; but with hunger it cannot be sustained even for a single day. Those who have
enough sympathy to alleviate the hunger of the hungry beings with food will definitely
have enough sympathy to remove the poverty of those who do not have the freedom to
do so. There is no poverty worse than that of suffering due to the pangs of hunger.
Poverty can be got over after some days; but hunger cannot be got over in the same
way; body can be sustained with poverty but not with hunger. Those who have enough
sympathy to alleviate hunger will definitely have sympathy enough remove fear.
Therefore the prime goal of showing compassion to beings is to alleviate the suffering
due to hunger and the suffering when being killed; this should be understood.
Though the main goal of showing compassion to beings is to alleviate the suffering due
to hunger and the suffering when being killed, getting rid of the suffering due to hunger
alone is stressed here often because:
When one, on learning that a being is going to be killed, saves the being's life by
removing its hunger out of compassion, will not keep quiet if the being suffers when
being killed by some other means, but will definitely alleviate that fear out of pity. Those
who do not remove the suffering when being killed will not have enough sympathy to
remove even the suffering due to hunger. The killing due to hunger will not be alleviated
by any other means than food, the killing occurring due to enmity etc., can be averted
by many means, hence, it should be understood that the suffering when being killed is
taken as being included in the suffering due to hunger and is stressed often.
Moreover, the persons suffering from thirst, disease, desire, poverty and fear forgetting
all those sufferings when gripped by the pangs of hunger, go in search of food. Even the
criminal, sentenced to death by the orders of the king on the charge of murder, when he
becomes hungry, forgets his fear and trouble and tries to get rid of his hunger. The
patients and the old people who are informed by the doctor that they are sure to die,
when they become hungry, forgetting their trouble try to pacify their hunger. One who
has decided to give food for hunger out of sympathy will never consent for the beings to
be forced to suffer and be destroyed by some other means; that is why stress is given
often to alleviate the suffering due to the pangs of hunger - this should be understood.
If it is true that harm caused by hunger destroys the bodies of all the beings, the hunger
of all the beings should be understood and alleviated; if one begins to appease the
hunger in that manner, will it not be impossible to alleviate the hunger of all the seven
classes of beings created by God namely 1. Divine or celestial beings, 2. Human
beings, 3. Dwellers of hell, 4. Animals, 5. Birds 6. Reptiles and 7. Plants?
The celestial beings having more freedom than the humans who have enough ability to
alleviate their hunger by their own efforts; so others need not worry about their hunger;
but it is necessary that they should sympathize with the divine beings, thinking that they
too would suffer when they are hungry; the dwellers of hell are in some other places
beyond our reach where we cannot appease their hunger and their hunger are
appeased by the punishing authorities and so we need not worry about their hunger but
we should have sympathy for them thinking they too would suffer if they became hungry
- only this is necessary; among the plants like trees and grass which do not have even a
little freedom, man should water the plant-species, which they have made to grow with
their effort so that they will be useful for their living, to appease their hunger; as the
other species of plants are alive as they are fed by the omnigracious law, it is not our
freedom to feed them understanding their hunger, but God's freedom; so it is not
necessary to think about them; but we should have sympathy for them thinking they too
would suffer for want of food; for the lives that crawl on land and water - the reptiles,
birds and animals - food is being given by the omnigracious law according to their
destiny; they eat the food and appease their hunger; it is not our freedom but God’s to
know the correct type of food for those species and give them; but amongst those
species, the animals like cow, ox, he-buffalo, goat and horse which are reaved by
people with their freedom to be of use to their living must be given food to appease their
hunger and this is absolutely necessary; in the case of the human beings the losses and
sufferings that are accrued by both the males and the females due to hunger, and the
benefits and pleasures when it is satisfied are similar and common; the intuition - the
souls intelligence - which understands the losses and sufferings due to hunger through
the capacity of the inner instrument like mind etc., and through the sense organs like
eye etc, is similar to both; the food provided by the omnigracious law according to their
destiny alone is not sufficient to the human beings to keep the body alive, they have to
subsist also on the food got by their efforts, intellect and freedom - called "Aakamiya"
food is the food earned, the freedom of the soul to earn through effort is given on a
large scale to the human beings by the Grace of God; it is ordained by the
Omnigracious law that human beings should not get food because of destiny and
should suffer from hunger; to alleviate that hunger mutual help should be expected from
one another, the other person should give food out of sympathy and appease the
hunger and to guide him to put forth good efforts and that person who provided the food
should get supernatural powers and liberation; the human body cannot be obtained as
easily as the bodies of the other beings; in the human body the soul's manifestation and
the manifestation of Grace get expressed to a great extent; it is not certain whether
another human body can be obtained again, if this human body goes away; this human
body has been obtained only to attain the eternal Bliss of Salvation; only this human
body was created by the approval of God with super intellect since the very first
creation; therefore it should be understood that God has ordained that only the human
beings should with steadfastness abide by the law of showing compassion to living
beings by appeasing the hunger.
How is it that while the food provided by the Onmigracious law alone according to their
destiny is enough for the beings like animals, birds etc., to the human beings alone, in
addition to the food provided by the Omnigracious law according to their destiny, food
obtained by their own efforts is also necessary - this is because:
God has ordained that the human beings by taking the food made available by the
Omnigracious law according to their destiny should get over the experience of the past
karmas by taking the food obtained by their own efforts, should strengthen their bodies
with inner instruments and organs and by adapting the practice of the virtuous path -
should enjoy the bliss of supernatural powers and salvation, therefore it should be
understood that food provided according to their destiny and also the food earned by
their own efforts are necessary to the human beings. The bodies of the beings like
animal, bird, reptiles and plant are the bodies ordained as punishment; so, it should be
understood that food according to their destiny would be provided to them without any
break by the Onmigracious power and so they need not earn food with effort.
But it was pointed out first that showing compassion to beings is common to all beings,
because:
By living in the path of compassion to all living beings, mainly all the human beings
should be relieved of their suffering from hunger in general and the joy of satisfaction
should be created in them; suppose the killing of a being is about to happen by a
method similar to that of hunger it should be averted as far as possible by all means and
giving life to it, it should be made happy; if the beings happen to suffer due to some
other reasons like disease fear etc., the beings should be relieved of them if it is within
their means; regarding beings like animal, bird, reptile, vegetation etc., the sufferings
due to fear and being killed should be averted by all means, among them regarding wild
and ferocious beings we should never cause suffering to them due to killing them; but
causing a little suffering due to fear is allowed; it should be understood that as all these
varieties are showing compassion to beings only it has been ordained by God that one
should have compassion for all lives.
Amongst the beings earned by men to assist and help them in their living, if some of
them consume meat the tamasic or evil-natured food, when appeasing their hunger can
they be given that sort of food and their hunger appeased? The explanation is to kill a
being to appease the hunger of another being with meat is not at all following the policy
of showing compassion to living beings and it doesn't have the approval of God and is
completely against these; all living beings are part and parcel of the Natural truth and
are the place for the manifestation of Grace which is God's Natural Manifestation; when
God's Natural Manifestation gets veiled, life nature will not be there, God's natural
manifestation and life's natural manifestation are not contrary to each other; God’s
natural manifestation and life's manifestation reveal themselves in each and everybody;
therefore, it should be understood that to kill a being to appease the hunger of another
being is fully against the policy of showing compassion to all living beings.
Animals like tiger and lion kill and eat another being, appeasing their hunger with the
tamasic food (evil or dark-natured food) and enjoy the bliss of satisfaction; can we take
that, that joy represents a portion of God's Natural Manifestation and life's natural
manifestation in full? No.
As darkness cannot reveal light, tamasic or dark-natured of God's natural manifestation
which is perfect reality and soul's natural manifestation is a portion of the perfect reality.
This sort of food is called tamasic food, because as this food which is obtained by
tortueevrils the soul's manifestation which prevents God's manifestation from revealing
itself. This manifestation is manifestation of joy which is the bliss of satisfaction when
this food is consumed?. It should be understood that it is the manifestation of the
beginningless illusion of the 'Pasu' or the ignorant souls bound by their inner
instruments. What is called Pasu the ignorant soul? The soul which has lost its
knowledge due to the triple bond of impurities namely egoism, illusion and the effect of
its past deeds is called ‘Pasu’ or The ignorant soul - this should be understood. This is
how the Pasu or the ignorant soul gets manifestation. The brightness of the sun's light
appears in the darkness of the clouds which veils the sun, so even that darkness gets
manifested rather that darkness too is enlightened similarly, even though the impure
illusory inner instruments and the tamasic (or ignorant) nature are dark-natured, they
too get enlightened by the Superior Being's (God's) effulgence which they veil. From
this we should understand that the manifestation due to Tamasic food is the
manifestation of the impure illusion - veiled inner instruments only.
But it is said that if vegetations like tree, grass, paddy etc., are considered as having
life; if we inflict pain upon them and consume them as food, are they not tamasic food
and the joy coming out of it is the joy of the impure mind and the inner instruments?
The answer is: The vegetations like tree, grass, paddy etc., are also beings with life. If
pain is inflicted upon them and they are consumed as food, it is indeed partially tamasic
food. The happiness coming out of consuming that food too is the happiness of the
impure inner instruments only. But it is not so. The beings like tree, grass, paddy etc.,
have only one sense-knowledge - that of being touched only; in that body, life's
manifestation shines only partially; the seeds where their lives appear are inert; like the
other seeds, we can sow the seeds ourselves and make them get life, without removing
their lives, we take as food only the seeds, vegetables, fruits, flowers, tubers and leaves
which are inert and are the cause for the life to appear and which have appeared on the
living vegetations; we do not take as food the principals

with life; when we take from them vegetables, fruit etc., there will not be any pain, just
as the cutting off the nails and hair, and the emission of semen do not cause any pain;
moreover the vegetations do not have any inner instruments like mind etc., which are
working always; therefore it cannot be said as killing life and moreover it does not cause
any pain too; therefore it is not against the policy of showing compassion to living
beings; and it should be understood that the happiness coming out of taking such food
is only the manifestation of God along with the manifestation of life.
The seeds which manifest in the vegetations are said to be inert matter which allows life
to enter unto it at a later stage; it is like this: If seeds have life they should grow even
before they are sown in the land; even after they are sown in the land, some seeds do
not grow. Moreover the seed is the cause; it is known even by young children that this
cause is for the appearance of the body only. Life is eternal is immortal; body is mortal.
The life which is eternal does not need any cause; only the mortal body needs a cause.
Therefore it should be understood that seeds are mere inert matter only. It so, how does
the soul enter the body? It is like this: If the seeds are sown in the soil and watered,
according to omnigracious law, the souls will get atom-sized bodies through that water,
get into the soil, mingle with the processing energy of the soil and get into the seeds.
This should be understood.
Some say that sprouts should not be plucked out at all; then how can it be said that
seed, vegetable, leaf etc., can be eaten: After the seed settles into the soil, the soul
through which water goes there, mingles with the processing energy of the soil and
enters the seed sprouts. Therefore sprout is not an inert matter like seed, vegetable etc.
Therefore it is true that sprouts should not be plucked out.
If it is asked that even though there is no killing of life involved in consuming seed,
vegetable, fruit etc., is there not the impurity in them as that found in nail, hair, semen
etc This is the answer: There is no impurity in them as there is no development of
senses or life energy in them.
Therefore consuming the seed, vegetable, fruit, leaflets, of the tree, grass, paddy etc., is
not against showing compassion to beings.
If one wants to know whether the non-vegetarian food like meat is the ordained food for
the wild animals like tiger etc:
It is not the ordained food for those lives; it has become their food by hereditary habit
only. Therefore it is possible to avert that food and make them take the vegetarian food
which is sathvic or pure; a virtuous man guards the cat and dog brought up by them
from straying out, and taking impure food and trains them even from the early days to
take to the habit of consuming only pure food; they too live on that food only. It should
be understood that as there is no one to train the wild animals like tiger, lion etc., to take
to only pure food, they consume impure food only by habit
While abiding by this practice of showing compassion to living beings the bliss, obtained
is of two kinds, namely the interior kind of bliss pertaining to this world and the superior
kind of bliss or the Divine Bliss.
The bliss that arises on relieving the sufferings regarding desire etc., is called the lower
grade of compassion. It should be known that they are some of the pleasures enjoyed in
this worldly life. They are: When compassion to the beings who suffer without clothes to
wear, without places to reside, without lands to till, without (woman) a wife for coition,
without money or other aid similar to it to do as one pleases and when clothes are given
to wear, place is given to reside, land is given woman is given for coition and money or
similar aids given to fulfill their desires, then the bliss that manifests on the face of those
who have received from deep down their being manifests on the faces of those who
have given, on seeing the above bliss appear partially in God's suitable instruments and
fully in the being's suitable instruments.
If a person, on finding that the clothes he wears are of inferior quality and the clothes
worn by the other person is of superior quality, desires for those clothes, feels sad and
suffers, should we not show compassion to him: The answer is this: The bliss which
arises on relieving the suffering due to hunger is called the divinely bliss or the superior
kind of bliss. This consists of the enjoyment of all the worldly pleasures enjoyment of the
powers of yoga and enjoyment of the powers of knowledge in this birth itself and also
the bliss of enjoyment of liberation in the end. When food is offered to beings fatigued
by hunger, out of compassion to those beings, they eat that food and have their hunger
appeased. At that moment bliss will manifest on their inner being and face and will
overflow. On seeing that bliss those who have given food also will have bliss manifested
on their inner being and face in the same manner, as both the blisses appear fully in
God's instrument including the soul; they are Divine Bliss - this should be understood.
Those who don't have clothes, place, land, woman, money etc., and therefore suffer can
bear those sufferings with their will power, can sustain their lives and put forth efforts as
much as they can. When the suffering is due to hunger one should not tolerate that
suffering (rather bear that suffering) with will power. If one tries to bear it one would lose
his life. When people suffer from hunger, parents will sell their children, the children will
sell their parents, the husband will sell the wife, the wife will sell the husband; to find
remedy for their suffering caused by hunger they will decide to go to this extreme. If that
is so, it need not be said that they would sell their house, cattle, land, possessions etc.,
which are not so dear to them, to appease their hunger. Even an emperor who rules
over the whole world, when affected by hunger will set aside his powerful status and will
complain to the ministers nearby, in humble words, “I am hungry, what shall I do?” Even
great warriors who are capable of holding the arrows which have pierced their chests,
shot by the enemy, with one hand and conquering all the enemies who charge them, in
a minute, when they feel hungry will complain to those standing nearby, "I will be tired!
How can I fight!" Even sages who know the true knowledge and are enjoying it by
experience, hating and renouncing all the pleasures of this world and of the celestial
world too (Iandraloka) treating them as fresh and even Yogis who have annulled their
mind by controlling their organs of perception and are in deep meditation (True Nishtai)
always, even Siddhas with unlimited supernatural powers who are capable of even
reviving the dead when hunger faces them, leaving off their experience-oriented goals
move to the next town in search of food. Men of austerities (Munis) and Men who are
always doing penance (Tapasvis) too when faced by hunger, leave off their experience
oriented goal and move to the next town in search of food; when they don't get it they
are all perturbed to the core. The sensitive honourable people, who will give up their
lives, when some dishonourable thing happens to them even in their dreams, when
hunger faces them, will lose their self-respect, by expressing their distress to unworthy
people. Even the religious heads (Acharyas) who observe the strict discipline of their
respective caste and religion, when hunger faces them expect food, forgetting their strict
discipline. Even the great masters of education who have acquired vast knowledge by
learning and listerning, who know all the intricate things which are difficult to understand
who are capable of doing very great deeds which are difficult to do, when hunger faces
them, lose their intelligence and cognition and become confused. Having no
discrimination between day and night the lustful persons who indulge in the pleasure of
sexual union, when hunger faces them, forgetting coitlion and getting disgusted with
pust get perturbed. Even the egoists who are very proud, being under the impression
that they are very great and none is greater than them, when hunger faces them, lose
their ego and praise those who offer them food as very great people. Even the vain
people who entertain on certain occasions in various lavish ways, when hunger faces
them, lose their vanity and are bewildered. When all these people become like this
when hunger faces them, how much will poor people, who have no sort of support,
suffer when hunger faces them! At that time if those poor people are provided with food,
how happy will they be! How much benefit will those, who created that happiness get! It
should be understood that it cannot be described by words.
At the time when hunger increases, the enlightenment of the knowledge of the being
gets bewildered. God's manifestation, which is the knowledge of knowledge, gets veiled
- when it is veiled the principle of the soul gets tired - when it gets tired the primordial
nature gets dimmed - when it gets dimmed qualities get changed - mind gets confused
and shattered - the intellect gets spoiled - the deciding-power (chitham) gets confused -
the ego gets destroyed - the life-force whirls the elements are subjected to sultriness -
the air, and the phlegm in the body get perturbed in their states - eyes become dim and
sink into the sockets - the ears become deaf with a humming sound - the tongue
becomes dry and parched - the nose becomes soft and scorched - the skin becomes
thin and loses its sensitivity - the arms and the legs become tired and hang loose - the
speech changes in tone and falters - the teeth get loosened the anus and the urethra
get burnt by heat - the body gets scorched - the hair gets stiff and disarrayed - the
nerves lose their stiffness and get worn out - the blood vessels lose their tension and
become soft - the bones get scorched and the joints get loosened - the heart burns as if
being cooked - the brain shrinks - the semen becomes hot and gets dried - the liver gets
reduced in size - the blood and the fluids lose their water content - the flash becomes
flabby and loses its nature - the stomach burns afflictions and troubles go on increasing
- symptoms and experiences which occur when one is about to lose one’s life go on
taking place. All these troubles are common to all the living beings due to hunger.
All these sufferings get removed when they get food and partake it. Then the structural
principles flourish well, the mind cools the intellect shines and the glow of lustre of the
inner-being and that of God fully manifest both on the soul and on the face and a unique
joy of satisfaction in created. Which virtue can be said to be equal to this virtue which
creates this kind of bliss? To which God can we equate these virtuous persons who do
this virtuous deed? It should be understood as truth, that their nature is that of the
supreme God only, who is above all the gods. From this it is learnt that pangs of hunger
is the sum total of the sufferings of all, pangs of birth and pangs of death and that the
bliss of satisfaction obtained by food is the bliss of liberation only, which pervades all
the places inside, outside, middle, below, above and all the sides and has no change at
any time.
If there is no hunger, the living beings will not expect the help of one another regarding
food; when there is no expectation, the act of helping will not happen; when it does not
occur compassion in beings will not manifest, when it does not manifest God's Grace
cannot be obtained. Therefore it should be understood that hunger too is a helping
instrument given by God.
If the happiness of those who are afflicted by hunger when they see food will not be got
by them even when they see their mother, father, wife, child, field, land, gold and jewels,
what will be the nature of the happiness that manifests when food is taken? Therefore it
should be understood that the natural form, visible form and attributes of this food are
part and parcel of the natural form, visible form and attributes of the Grace of God.
When the fire of hunger is burning within the bodies of the poor, to extinguish it by food
alone is known as showing compassion to living beings - when the poisonous wind
called hunger is about to blow out the lamp of knowledge of the poor, to provide them
with food and prevent the lamp from being put out and light it alone is known as
showing compassion to the living beings; when the bodies of the living beings, the
temples where God's Natural Manifestation takes place, are about to be destroyed by
hunger, to provide food at that time and make them flourish is known as showing
compassion to the living beings; when the whole family of the structural and psychic
principles of the beings which dwell in the bodies to attain Divine Bliss get confused in
their states and are about to be destroyed by hunger, to give food and establish the
whole family is called showing compassion to the living beings; when the tiger called
hunger is about to pounce upon the poor and kill their lives, to kill that tiger and save
those lives alone is called showing compassion to the living beings. When the poison
called hunger goes up to the head and the living beings are about to swoon, to bring
down the poison by food and revive them from the swoon alone is known as showing
compassion to living beings; when the cruel scorpion called hunger gets into the
stomach and stings and the stinging pain rises and the poor beings know not what to
do, at that moment to remove the stinging pain with food and clear their confusion alone
is known as showing compassion to the living beings - only removing the anxiety of the
poor human beings who are worried thinking, "O, the sinner called hunger which had
half-killed us and eaten us throughout yesterday and night will come again even to-day.
What can we do for this"-is known as showing compassion to the living beings"; only
removing the perplexity of the poor beings, who are perplexed like the fly which has
fallen into honey, saying, "O, the sun is going up, now the affliction called hunger will
come upon us! What can we do for this event of fate?" is known as showing
compassion to beings; when the poor beings immersed in sorrow are worrying like this,
"O, it is getting dark, now where will we go for food.? Whom shall we ask? What shall
we do?" - to dispel that sorrow alone is called showing compassion to the living beings;
to wipe off the tears alone of the poor people who are shedding tears saying, "Legs
have become tired by going on walking and walking, mouth has become tired by going
on asking and asking, mind has become tired by going on thinking and thinking, now
What shall we do for this wretched stomach?" By giving food to them is called showing
compassion is the living beings; to save the self-respect alone of the self-respecting
persons with minds and faces tired, who resemble the dumb person who had a
foreboding dream, and are tongue-tied unable to express their suffering openly but
lament in silence, “The day too has gone, hunger tortures, shyness prevents from going
to other places, self-respect pains to ask openly, stomach burns, no means is known to
give up the life; why have I taken this body!” Giving them food is called showing
compassion to the living beings - to give food to the poor beings to relieve their sorrow
and help them to get sleep, when they are sleepless, arguing within themselves, "Had
we in our previous birth sensing the hunger of hungry people alleviated their hunger, in
this birth someone would have come forward to appease our hunger sensing that "that
time we didn't do so; hence there is no one to do so now", is alone called as showing
compassion to living beings - to appease the hunger of the wise men with discriminating
power who even when they become so hungry are emaciated with all the nerves visible
all over the body, and their life energy shrunk and do not have the courage to ask other
people for food but think only of God again and again and lie down to sleep with the
cruel fire of hunger deep down their stomach, resembling the people who begging sleep
lying on a fire - is alone called showing compassion to the living beings - "How to starve
even to-day like yesterday? Though we dare to go without food because of our
adolescence what can we do for the stomach of the poor wife? We need not mind much
even this lady's hunger, but our aged parents who are already weak because of their
age will die if they go without food even to-day! What can we do for this? How can we
look at the tired faces of our children who have become weary by crying and crying
because of hunger?" - thinking with sorrow like this again and again, with eyes filled with
tears, with their hands on their cheeks and with the fire of hunger, fire of fear and the
fire of anxiety always aglow in side like the fire in the blacksmiths' furnace is always kept
aglow by blowing; some poor people suffer giving food to them and removing their
sorrow alone is called showing compassion to beings. To give food to the suffering
handicapped poor filled with sorrow who go on thinking again and again, "Here, are
people lying helplessly suffering from hunger though they have organs like eye, hand
and leg without any defect and have strength enough to earn their food. In what way
can we, who are blind, deaf, dumb and are cripped with defects in our limbs get food!
How will our hunger go away!" is alone called showing compassion to the beings - To
remove the hunger of all the people suffering from hunger - without enquiring and
differentiating regarding their country's way of living, religious way of living, castes, way
of living, the deed done for living irrespective of the country to which they belong,
irrespective of the religion to which they belong irrespective of the caste to which they
belong, irrespective of the deed they do knowing that God's manifestation prevailing in
all the living beings is common and treating them with equanimity - is alone called
showing compassion to the living beings- to remove the hunger of the living beings like
animal, bird, reptile, plant etc., when they are hungry, whose hunger can be appeased
with satvic food, agreeing with the virtuous way of living is alone called showing
compassion to living beings.
Some people, though they have the knowledge to acquire the necessary worldly
pleasures and freedom to appease the hunger, do not acquire that freedom because of
their past sinful deeds and negligence and suffer from hunger, by giving food to them to
relieve their suffering from hunger one creates the bliss of satisfaction because of
compassion to living beings only; by this compassion which is the cause for creating the
bliss of satisfaction the door of the Eternal Abode of salvation can be opened as it is the
key; on opening the gate of that house of salvation one can enter into it and live as
eternally liberated ones. Therefore the house-holders who have earned in time the key
to the house of Salvation called compassion, without needing help of any other like
mind control, purifying actions, yoga or divine knowledge will reach the house of Bliss
which they could not have reached at any time, open the door of the house, enter into it
and live there as the eternal liberated ones.
People practising austerities like going on pilgrimage to holy places, taking bath in holy
rivers, living in holy places, paying homage to holy idols, reciting prayers, chanting
mantras, practising austerities, performing sacrifices in fire, worshipping idols etc.,
devotees, rishis, the seers, the yogis who have given up food and sleep, renounced
worldly affairs controlled their organs and have annulled their minds, the siddhas who
have acquired limitless bliss of supernatural powers and the sages - the wisemen who
having understood what is immortal and what is mortal have renounced all attachments
and have the experience of Brahman the absolute, unless they have earned the key
called compassion to the living beings will climb upto the back or front of the superior
abode, wait nearby and will come back again to earn that key. They cannot open and
enter that house and dwell there attaining bliss. This should be understood truly;
therefore it should also be understood that for people with enlightened knowledge
showing compassion to the living beings alone is the worship of God.
Moreover, the house-holders enjoying worldly pleasures of life - eating and mating and
leading the life of compassion towards all beings will be fully entitled to the Grace of the
Almighty God. People who go on improving their wisdom, those who do yoga, those
who do penance, those who practise austerities, those who chant holy manthras (or
words) and those who do meditation without beading a life of compassion towards all
living beings will not be entitled at all to God's Grace even to a small extent. They
should not be even considered as having the effulgence of soul. It should be understood
that all the deeds done without compassion to beings are mere useless jugglery.
As all living beings are part and parcel of God's Natural Truth and the manifestation of
God's Grace expresses itself in each one of them, if the house-holders whose resources
are limited, just enough to appease the hunger of their family members only - like their
mother, father, children, life-partner etc., either go out to appears the hunger of the
strangers leaving the family in lunch to suffer from hunger or begin to feed their family
leaving out the strangers who approach them for food to suffer from hunger,

God's Grace will not approve of these acts. Therefore they should minimise their family
expenditures as far as possible and should appease the hunger of both sets of people;
the house-holders with meagre means who can pacify the hunger of even their family
members with great difficulty should at least pacify the hunger of their family and should
have sympathy for the hungry strangers who approach them and take necessary steps
to appease their hunger through somebody else, the able and famous house-holders,
according to their income appease the hunger of their mother, father, their life-partner,
children, assistants, relatives, friends, guests, elderly people, slaves or servants,
neighbours, enemies etc; in addition they should appease the hunger of the domestic
animals like cow, ox, buffalo, goat, horse etc., which they have earned to be of use to
their family and the plants they have grown for the family and create the bliss of
satisfaction in all of them, without spending money lavishly on various functions like
marriage, child birth, (birth of a child), worship of deities etc., they should even during
the functions like marriage, feed the hungry beings and appease their hunger and thus
do the great deed of creating the bliss of satisfaction it should be known as a sworn
truth that they will get many more times greater happiness than that got by those whose
hunger was appeased.
During special functions like marriage, the house-holders decorate the pandal or
shamiana, do many different sorts of ceremonies there, arrange for some novel
entertainments like dance, music, procession etc., and provide for some extravagant
dainties like appam the sweet pan-cake and varieties of mixed rice and are immersed in
the gala pleasures, at that time they will not even care to look at the faces of the hungry
poor. During that joyous occasion some calamity happens to them, to their children or to
their spouse. Then they lose all their happiness and are immersed in sorrow. When they
mourn thus, it is seen that neither the decorated pandal, nor the rituals arranged with or
without any intention, nor the novel entertainments like dance, music, orchestra,
procession etc., nor the luxurious dishes like appam, varieties of mixed rice etc., can
ever prevent the calamity. During that auspicious function, had they given food to the
really hungry beings and had appeased their hunger and thus had brought out the
divine manifestation and divine bliss on their inner selves and faces, that manifestation
and bliss would have at that time removed that danger and would have created the
manifestation and bliss definitely. Isn't it? Therefore even during the special occasions
like marriage etc., one should according to one's capacity appease the hunger of the
hungry people and create the bliss of satisfaction. This is very important. If the house-
holders suffering from incurable diseases like gastric ulcer, chronic stomach pain etc.,
practise appeasing the hunger of the hungry people alone, as an austerity, according to
their capacity, that practice of being compassionate to beings alone, will serve as a
good medicine and cure their diseases and bestow on them robust health. This is true.
If the house - holders who for a long time do not have descendants and so observe
many vows filled with sorrow, appease the hunger of the hungry poor according to their
limit, practising it as a vow, it is true that, that practise of showing compassion to beings
alone, will bestow on them good intelligent decendants. If the house-holders who have
understood by some means that their life span is very short and being afraid to die, are
filled with sorrow, appease the hunger of the hungry poor, according to their capacity,
adopting it as a vow, it is true that, that practise of showing compassion to beings, alone
will give them long life. If the house-holders, who are filled with sorrow, for their lack of
education, knowledge, wealth and pleasure, observe the policy of feeding the hungry
poor in accordance with their capacity, taking it as their only vow, that practise of
compassion alone, will provide them with education, knowledge, wealth and pleasure.
To the house-holders, filled with compassion to all living beings, who appease the
hunger of the hungry poor, observing that as their only vow, the heat of the sun in
summer will not trouble them by scorching, the hot soil will not turn them - the natural
calamities like torrential rain, fierce wind, heavy snow, roaring thunder, great fire etc.,
will not at all harm them; the epidemic diseases like small-pox, poisonous gas, virus
fever etc., will not affect them - those compassionate house-holders will not be
perturbed by floods in the river, dacoits and enemies - they will never be dishonoured
either by kings or gods - the yields of the fields of the compassionate house-holders will
go on increasing without any effort - in their business profit will come without any
hindrance - they will get name, fame and promotion in their jobs without any trouble -
they will always be surrounded by relatives and servants; wild animals, poisonous
creatures, evil ghosts and wicked deities will not cause them fear it is a sworn truth that
no danger will occur to them due to carelessness or fate.
It should be understood that it is God's ordinance, that this supreme vow of appeasing
the hunger of the hungry people and thereby creating the bliss of satisfaction in them
which is called showing compassion on living beings is to be adopted by all alike - the
devas or the celestial beings, the celevates, the house-holders, ascetics, monks, males,
females, old, young, and people of high rank and low rank.
Regarding appeasing the hunger of the hungry, even if the wife prevents the husband,
the husband prevents the wife, the father prevents the children, the children prevent the
father, the preceptor prevents the disciple, God prevents his devotee and the king
prevents his subjects - one should not be perturbed at all by the hindrances and
believing truthfully that the effcts of good or bad deeds done by anyone will go back to
the doer only and not to any other person, one should carry on with their mission of
having compassion on living beings.
As the minds of the virtuous people, when they just think of feeding the really hungry
beings become pure leaving off the other bondages, so it should be known truthfully that
those virtuous people are none but yogis. While feeding them as they had wanted, with
full heart and courtesy, they enjoy when those people are eating as if they themselves
are partaking the food, those virtuous people can be called gnanis or wisemen true to
the sense. After having been given food and their hunger appeased, at that moment,
God's manifestation fills up the soul inside and outside, below and above, in the middle
and in the sides, cooling all the principles like the subtle instruments and nourishing and
flourishing the whole body with chillness and blossoms on the face which blossoms with
the bliss of satisfaction - which is nothing but the divine satisfaction itself. The virtuous
ones who have fed them perceive directly the manifetastion of God and the divine Bliss,
therefore it should be understood that they have seen God themselves and that they are
the liberated ones enjoying the Diving Bliss.
It is sworn, having God as witness that the great men who adopt the policy of being
compassionate to living beings and relieve the beings from the danger called hunger, to
whatever caste or religion they may belong, and whatever deed they may be doing - are
so great as to be fit enough to be worshipped by the Devas or the celestials, saints,
siddhas and yogis. To know more about this - 'living in the path of showing compassion
on living beings', one can go through the veda of equanimity.

Jeeva Karunya Part-2

 
JeevaKarunya Discipline Part - 2
THE BLISS OF THE SOUL

Those who have taken the best of births in this world should know and attain, while there is enough
time, the pleasure of the bliss of soul, the best thing to be achieved as early as possible.
If one wants to know the number of varieties that exists in that superior life of Bliss:
It should be understood that there are three varieties namely the life of Bliss pertaining to this world,
the life of Bliss pertaining to the divine world and the life of Bliss of the Supreme.
What is called the Bliss pertaining to this world: Having got small bodily instruments and enjoying
small things for some days with a little effort the bliss coming out of this is the Bliss pertaining to this
world.
In this human birth, if one without any defect - in the body and the inner instruments, without lacking
in material possessions and worldly pleasures, with good knowledge, without any one like hunger,
disease or the fear of being killed, is surrounded by relatives, friends and neighbours, with a good
natured wife who can procreate worthy progenies, enjoys things for some days - this enjoyment is
called the gain or benefit of the worldly life.
What is called the bliss of the celestial or the divine world:
If one, having obtained a higher birth with superior kind of bodily instruments, enjoys greater things
for many days with greater effort - that bliss is called the celestial or the next world's bliss.
What is called the benefit of or the gain, attained by the celestial bliss:
If one having got a higher birth with all the virtues mentioned in the gain of worldly bliss enjoys pure
things for many days in that higher state - that enjoyment is called the benefit or gain of the celestial
or next world's bliss.
What is supreme Bliss:
If one having obtained the completely full natural Bliss of God who is the personification of the full
natural Truth - who by the power of the presence of his omnigracious Energy, which is but his own
full natural self-existent manifestation makes all the bodies, all the inner instruments all the worlds
and all the pleasures appear and exist and illumine them, enjoys that unique Supreme Bliss, at all
times and at all places without even a little hindrance - that unique great Bliss is called the supreme
Bliss.
What is the gain of the supreme Bliss:
The gain of the supreme Bliss is to manifest in all, as one's own self.
To know what is greatness of those who have attained the Bliss of this world:
It is to acquire the virtues like love, mercy, good conduct, humility, patience, truthfulness, purity etc.,
to enjoy worldly pleasures with great effort and live with fame.
To know what is the greatness of those who have attained the benefit of the Bliss of the celestial or
the next world:
Having obtained the virtues like love, mercy etc., enjoying the pleasure of pure things as per wish
with effort and without hindrance for many days and living with fame is the greatness of those who
have attained celestial bliss.
To know what is the greatness of those who have attained the benefit or gain of the supreme Bliss:
Their body made up of the skin, the nerve, the bone, the muscles, the blood, the semen which are
the products of the impure atoms of the elements which serve as causes, would have got changed
into pure golden body made up of high quality gold of immeasurable carat - as the impure atoms
would have changed into pure atoms; they would also have obtained the Pranava body (or the body
made up of sound) which will appear as not only made up of gold but also which will not be felt by
touch as the ether itself, as it is made up of the atoms of the pure elements, and also the body of
knowledge which will not at all be visible as the sky. They will not be affected within by the density of
the earth, even when stones and mud are thrown on them - externally they will not attack their form.
They will not get chilled inside by the coolness of water. Externally even if their body is immersed in
water it will not get sunk. Their figure will not be scorched by fire internally. Even when their figure is
burnt by fire externally heat will not be felt or seen in their body. They will not be moved by the thrust
of wind inside; their figure will not be touched or moved by the wind outside. Their body will not float
when the space mingles inside. In the outside the space cannot make it float. Their bodies can walk
on any base or without any base at all. Their sense organs like eyes etc., will not perceive anything,
their working organs like tongue etc., will not perceive (hold on) the things seen and the things talked
about, if out of mercy they want to perceive things, obstacles like wall, mountain etc., will not
obstruct their vision. Their eyes can see from where they are, the things wherever they be whether
inside or outside the macrocosm and microcosm. Their ears can hear from where they are the words
spoken anywhere in the macrocosm and the microcosm. Their tongues will taste from where they
are all sorts of tastes; their body rather skin will feel the touch of anything wherever it is, from where
they are. Their nose will smell from where they are all the scents wherever they be. Their hands will
give from where they are to people wherever they be. Their legs will walk from where they are to any
place. Their other sense organs win enjoy from where they are in all places. Their inner instruments
like mind will not hold on to any type of thing; but if it begins to hold on to anything out of mercy, it
will think about and decide in a minute, all the positive and negative thoughts together of all the
beings. Their intellect will not know anything in particular; if out of mercy it bings to know the
particulars, it will know in a minute, all macrocosms, all lives, all characters, all experiences and all
benefits together, they will be without any quality, they will not have my change within by the three
qualities namely the lethargic or tamasic, the active or rajasic and the pure and peaceful or sathvic;
externally their qualities will not hold on to their inner instruments. Internally they will not be enclosed
by nature, externally their nature will not hold on to their qualities. They will not get changed
internally by the principle of time; externally their benign body will not be obstructed by the principle
of time; they cannot be measured internally by any regular measure; externally their benign body will
not be contained by any outline. They will not have or rather they are beyond the tattwas or
principles like Time, Divine action (Viddhai), Divine will (Raga) Divine consciousness (Purusha) etc;
they will not have the activities of the tattwas. They will not be affected by Maya or illusion; they will
transcend the pure great illusion (Maha Maya) and will shine as the embodiment of knowledge
(Arivura). They will not be obstructed by food, sleep, sexual desire and fear. Their body will not have
shadow, sweat, dirt, greying of hair, shrinking of skin, that is wrinkles; they will not become old, they
will not have death; their body will not be affected by all such defects. Their bodies will not be
affected or hurt by snow, frost, rain, thunder, sun's heat etc., giants (rakshasa), demons (asuras),
Globlins (bhutas), devils (pisasu) etc., celestial beings (devas), ascetics (munis) human beings of
hell (Narakas), animal, bird, reptile, plant etc., at any place and of any time; it will not be hurt by the
weapons like sword, knife etc. It is natural for their body for the macrocosms to appear as small as
atoms and for the atoms to appear as big as macrocosms. In their presence the karma Siddhis like
reviving the dead, transforming the old into youth etc., Yoga Siddhis and Gnana Siddhis will manifest
continuously. The activities like creation, protection, destruction, veiling and showing Grace will take
place the moment they think of them. By their mere side glance the gods of the five-fold activities will
do their own work. Their knowledge will be that of God. Their actions will be that of God. Their
experience win be that of God. They will be omnipotent call powerful at all times and without decay
always. They will not have the three impurities namely egoism, illusion and the effect of the past
deeds or their adverse effects; they will be the embodiment of Omnigrace. Even an inert puny
particle will perform all the five-fold activities, by their glance. Their greatness will shine in the six
schools of philosopies and also beyond them transcending them. It should be understood that these
are the greatness of those who had attained the benefit of the Supreme Bliss.
If one wants to know how to attain the life with the benefits of the three types of Blisses:
It should be understood that they can be attained by a portion of Grace which is God's natural
manifestation and by the completely full Omnigrace.
Out of the three types of Bliss "How many can be attained by a portion of God's Grace and how
many can be obtained by the completely full Omnigrace of God?".
To know this:
Life with the gains of the wordly Bliss and the gains of the celestial Bliss can be obtained by a
portion of God’s Omnigrace and the gains of the Supreme Bliss too can be obtained by the
completely fall Omnigrace of God. This should be understood.
If one wants to know the qualities of the Omnigrace which is God's Natural Manifestation:
It should be known, that Onmigrace shines with all the qualities of whatever the speaker speaks of; if
the thinker thin of it, knower knows of it and the experiencer experiences it; as its quality is that of
perfect and full manifestation, it makes the qualities of all the energy illumined, explained and exists
as a portion of its own qualities.
To know where that Grace exists (or manifests):
It exists in all places and at all times like the seer, that which sees, and that which is seen; one who
hears, that which hears and that which is heard; one who tastes; that which tastes and that which is
tasted; the one who smells, that which smells and that which is smelt; one who enjoys union, that
which unites and that which is united; one who speaks is speaker, that which speaks and that which
is spoken of; the doer, that which does the action and the action that is done; the one who walks,
that which walks and the place walked; the one who excretes, that which excretes, that which is
excreted; the one who thinks, that which think and that which is thought of; one who enquires, that
which enquires and the object of enquiry; one who decides, that which decides, object about which it
is decided; one who instigates, that which instigates, the object about which instigation takes place;
the knower, that which knows and the subject known; one who experiences, that which experiences
and the object experienced etc.
If one wants to know how to attain that Grace:
It should be known that it can be attained by leading a life of compassion on all living beings.
How can Grace be attained by leading the life of compassion on all living beings? The Grace is
God's Natural Manifestation or God's Sympathy. Compassion on living beings means the
manifestation of the souls or the sympathy of the souls. Therefore obtaining the great manifestation
with a small manifestation which is a single instrument and obtaining the great sympathy with a little
sympathy is possible as a big fire can be kindled by a small fire; this should be understood.
Therefore, leading a life of compassion on living alone is called the good or virtuous path. When
compassion on living beings manifests, knowledge and love will manifest and stand by it. Then
helping tendency manifests; and by the helping tendency all benefits will appear.
When compassion disappears, knowledge and love will disappear together immediately, therefore,
the tendency to help will disappear; when the helping tendency disappears all evils will appear.
Therefore it should be understood, that virtue is compassion on living beings only and vice is to be
lacking on compassion only. Moreover it should be known that the manifestation that occurs while
leading a life of compassion on living beings, is nothing but the manifestation of God and the bliss
that comes out of it nothing but the divine Bliss. It should be known as the sworn Truth that God's
manifestation is nothing but the manifestation that occurs on leading a life of compassion, the bliss
coming out of it is divine Bliss and only those wise men of perfection who enjoy the feeling of
fullness by understanding, attaining and enjoying those manifestations and Bliss for a long time, time
and again are the liberated ones who have attained the Supreme Bliss mentioned above and that
they are the only ones to know God by knowledge and to become God Himself.
To know the definition of leading a life of compassion on all living beings:
It is to lead the life of worshipping God, by the melting of the soul, which generally occurs to beings
towards other beings.
How can one worship God by the melting of the soul towards other beings?
When mercy, which is the melting of the soul of beings towards other beings, goes on blossoming
and blossoming, Grace which is God's Manifestation within that soul, will emerge out and shine fully.
When that divinely Grace shines, divinely Bliss or Supreme Bliss is experienced and then the
experience becomes full. The process of that experience blossoming into fullness is called the
worship of God.
To know how God's Grace within that soul manifests when the soul of a being goes on melting and
melting:
Butter emerges when curd is churned due to friction; fire Memerges when a wood is churned by
another wood, due to friction. Similarly Grace emerges when soul melts. This should be understood.
How is it that when Grace shines, Divine Bliss is experienced and the experience blossoms into
fullness?
When butter and fire emerge, their true nature is experienced and becomes full. Likewise it should
be understood that Divinely Bliss becomes full.
When does melting of soul express in a being regarding other beings?
The melting of the soul occurs in a being on seeing, hearing about or knowing about the sufferings of
beings from hunger, from being killed, from disease, danger, thirst, fear, poverty and desire.
Hunger is part of the physical body's fire, the effect of the illusion which differentiates. When food is
not offered it burns the nature of the sense organs and the instruments within the body (like mind
etc.) and those outside the body like limbs - by seizing the stomach; it makes the knowledge
diminish and is the prime cause for expelling the soul from the body. Killing is a very cruel action of
the illusion which differentiates whose effect is separating the physical elements, creating a great stir
and violent shaking, by dislocating the senses and instruments inside and outside the body by
various torturing instruments or weapons emaciating the knowledge, resulting in the expulsion of the
soul from the body. Disease is the result of changes in the physical body, effect of the varying nature
of the illusion caused by the changes in the proportion of air (vaatha), bile (pitha) and phlegm
(sleshma) in the body weakening the sense organs and the instruments inside and outside the body
and emaciating the knowledge resulting in the expulsion of the soul from the body. The obstacles
preventing the enjoyment of physical pleasure, caused by the ego, forgetfulness and change in the
deeds done, are known as danger. Fear is the shivering caused to instruments and knowledge,
when things happen which may cause damage to the tools like body etc. Poverty is the inability to
obtain the facilities like education, wealth etc., by one's own freedom. Desire is the obsession of the
mind, which goes on thinking of the pleasures which it wants to enjoy, as they are rare to attain.
Among these hunger and killing are called the prime obstacles as they obstruct, all the three kinds of
Bliss namely the Bliss of this world, the celestial Bliss and the Supreme Bliss. Disease, fear danger
and poverty are known as secondary obstacles because they obstruct a little both the bliss of this
world and the celestial Bliss. Desire is known as the lowest grade of obstacle, because it obstructs a
little the worldly pleasure.
What is the power of showing compassion to the living beings?:
The power of compassion is to remove the obstacles like hunger, killing etc, because of which
compassion arises towards a being, so that, that being does not suffer.
What is the benefit of compassion?
The benefit of compassion is to create bliss in lives.
It can be found in the third part the outline, quality, nature and details of this compassion on living
beings:

Jeeva Karunya Part-3

 
Jeeva Karunya Part-3
A LIFE OF COMPASSION
Showing compassion on living beings
To know what is the right to have the melting of the soul which means having compassion on living
beings:
All the beings have the same quality, being part and parcel of God's Natural Truth; they are brought
into existence by God's Omnigracious Energy into the bodies made up of the basic elements. So
they belong to the same kind with the same right. When a brother sees or hears or knows that his
brother suffers due to a danger his soul will melt; as we know that this is due to the right of the body,
in the same way when a being sees, hears or learns that another being is suffering due to some
danger recognising that being as belonging to the same species like himself, having similar soul, its
soul will melt. It should be understood that this melting of the soul occurs, as it is the right of the soul.
Even when they see beings suffer some are hard-hearted without compassion; to know why these
people do not have the spiritual right:
The eye which is the spiritual knowledge has become dim due to spiritual ignorance or nescience
and the spectacles called mind etc., which serve as the auxiliary eyes have lost their lustre and have
become opaque and thick, they are therefore unable to see and know the truth. Therefore it should
be understood that though the spiritual right prevails, compassion didn't blossom.
But, where will the power of compassion which is the melting of the soul reveal itself?
It should be understood that the power of compassion is revealed where that obstacle among
hunger, killing, disease etc., because of which compassion rose, is removed.
To know the answer to the statement of those who say that all the sufferings of the living beings due
to hunger, being killed disease etc., are the experience of only the inner instruments and organs like
mind, eye etc., and not that of the soul, therefore there is no big use in having compassion on the
living beings:
In this body, apart from the soul and the life-force which is God’s manifestation, the knowledge of
knowledge the organs and the subtle instruments are mere inert principles, mere tools; they are not
the souls which are knowledge itself. Therefore only souls, which are conscious principles can enjoy
pleasure and pain and not the other principles which are mere inert things. The subtle instruments
like mind and the organs like eye etc., are but the instruments of the small house built by the Grace
of God for the being to live. Pleasure and pain can be experienced by the indweller only and not by
the instruments of the house like mud, stone, wood, air, fire, water etc. The eyes which have
become dim due to consumption and which uses spectacles as auxiliary eyes when they see
suffering, shed tears; but the spectacles do not shed tears. Therefore it should be understood that
the instruments like mind etc., which serve as auxiliary eyes to the vision of the soul do not know to
enjoy pleasure and pain.
When it is said that the mind is happy when that being encounters pleasure and the mind is defected
when it encounters pain, does it mean that the mind is experiencing pain and pleasure?
The answer to their query is:
Just as the healthy physical condition and the unhealthy physical condition of the owner dwelling in a
crystal house (glass house) are reflected in the house and are visible outside (are seen through the
glass), and the fresh or lived conditions of the eyes are seen through the spectacles, the happiness
and unhappiness of the soul due to the pleasure and pain it experiences are seen, rather reflected
through the subtle instruments and organs like mind, eye etc., and are visible outside.
Moreover when the light placed inside a house is very bright that house and the things within shine
very brightly. When that light becomes very dim the house and the things inside also become very
dim. Therefore, it should be known that the answer is that pleasures and pains are not the
experiences of the mind but that of the soul and that the subtle instruments and organs are but the
auxiliary instruments to the soul.
To know why out of all the beings created by God many are suffering from hunger, killing, disease
etc., very much:
In their previous body, those beings were not willing to lead a life of compassion towards all beings
and had been hard-hearted and had led a vicious life. Therefore by the Omnigracious law ordained
by God they are subjected to a lot of suffering from hunger, killing, disease etc.
How can one know that there was previous body: A family man, who has come to occupy a house
for rent, should have lived previously, in another house by paying rent for it; he couldn't have run a
family without a house; if any dispute arises over the present house he will again shift to another
house; if he builds a house on his own, for himself he will avoid shifting to another house, therefore it
should be understood that the being which has come to occupy the present body by paying rent in
the form of food should have occupied another physical body, by paying the same sort of rent in the
previous birth and existed and that without a body a being cannot exist and if any calamity happens
even in this body he will transmigrate into another body and if he earns for himself an eternal house
of Grace, he will not occupy any more body.
To know why some people argue thus, putting forth various arguments - some people say, if one
takes a body once own will not have another body afterwards; in case the present body perishes he
who dwells in it will also perish; some others say he will be liberated, some say that he will enjoy sins
and virtues for ever; some others say he will be without body in the same place where his body has
perished:
All such persons are attached to the principles of the worldly religions which say that body itself is
the soul and enjoying worldly pleasures alone is liberation; therefore they have not understood the
Truth, that there is soul which is knowledge itself in the inert body and that the soul has bondage and
liberation and that till it is liberated it will take body after body according to its different bondages.
They do not realise this Truth by such evidences, as direct perception and on experience and for
their principles there is no proof, inference or experience. These should be understood.
To know how it is not like that:
If it is true that beings have the freedom to have bodies and enjoy pleasures according to their wish,
they should obtain bodies and pleasures as they desire; but this is not so. Some get bodies without
defects and enjoy material pleasures and some others get defective limbs which are unfit to satisfy
their material desires. Therefore it should be understood taking these as proof that beings do not get
bodies and pleasures as they desire; if it is said that each one gets them because of nature, Nature
should be without any change at all times with the same quality; as it is not of the same type and
there are so many varieties it is not due to nature, that bodies are obtained. If it is due to God's will,
God is full of compassion and always just, he would have made all the beings experience pleasant
things uniformly; but as He has not done so it is not God's Will. In the first creation created by God's
Grace, as the beings had not observed the laws ordained by Him, to attain His Natural Bliss because
they had failed in their effort due to age old impressions recorded due to their actions, because of
the differences in the efforts put forth by the beings due to the beginningless impression, many sorts
of bodies and enjoyments came into existence during the second creation. This should be
understood with these proofs.
If no other body is taken after the present body is lost - one cannot keep count of the bodies that had
been destroyed from the first creation to this date; similarly the souls too are countless. Therefore
the souls too should not take my more bodies; but it is not so; they are going on taking bodies again
and again. But it is said that the souls are created anew again and again and bodies are provided
anew for them - only bodies can be created anew again and again, the soul dwelling in the body,
cannot be created anew again and again; the soul exists and manifests always; it doesn't have birth
and death; it is neither created nor destroyed. If souls are made like pot, they will not know to
experience pleasure and pain; they will not beget virtue and vice they will be destroyed like a pot. If
they are destroyed, there will be neither bondage nor liberation; even young children know that when
the pot is broken the air and the Ether (Space) within it are not broken. Therefore, it should be
known by inference, that when the body gets destroyed the manifestation of the soul and that of the
God within that body will not be destroyed and that it is true that he souls obtain bodies and
pleasures which vary according to the efforts they put forth.
At a particular time twins are born to a mother and father. Among them one is fair and the other one
is dark. One is handicapped and the other is without any defect; one drinks milk and vomits milk
while drinking it; one has disease and the other has no disease; one child speaks when it is two
years old; and the other doesn't know how to speak. When it is enquired into deeply, how the
differences between these twins came to exist at this place without any obvious reasons, it will be
found that this is due to the difference in the efforts on the deeds of the body taken in the previous
birth When the twins are three years old while they are about to eat the eatables given to each one
of them by their parents, in case a third child comes apart from these two, on seeing it, one of the
two gives to it the eatable in its hand, while the other prevents it from giving, asking it not to give;
one of them takes up a book and reads it like a young body, the other one snatches it and throws it
away saying that the first child should not read it and beats the child. One is afraid, and the other is
fearless. When we begin to enquire, how among these two children one has and the other does not
have mercy, love, knowledge, activity etc., at such an early age even without being taught by their
mother or father, it will be learned by inference coming out of experience, that the impressions of the
habits formed in the body in the previous births, have come over to the present body without being
taught. If this is understood, it will be clearly seen that beings had bodies before, and will have
bodies after the present body.
Moreover, even before the present body gets destroyed, the soul takes various bodies and enjoys
different strange experiences in the dream. Therefore it need not be said that when the present body
goes away the soul will take another body and enjoy the experiences according to the impressions
of the past deeds. If a man can enter another body leaving his present body, by the supernatural
power got by perfecting himself, it need not be said that when this present body gets destroyed, the
soul dwelling in the body will enter another body according to the effects of its past deeds.
Moreover, if a bird can come into the body of a chick from the body of an egg, due to the change of
time and qualities, it need not be said that souls on leaving the present body will come in another
body, according to the effects of its past deeds. Moreover, if a germ can come into the body of a
wasp from that of a germ, because of a wasp, it need not be said that a soul leaving the present
body will come into another body according to its past deeds.
Moreover, if a soul even in a single birth can come into the body of a child from that of an infant, into
the body of a youth from that of a child and into the body of an old man from that of a youth, it need
not be said that a soul can come into one physical body from another physical body according to its
past deeds. Moreover, if in a single birth souls can transmigrate into the body of a male from that of
a female and into the body of a female from that of a male, by the effects of mantras and tantras -
chanting divine names or worshipping the divine, it need not be said that they will take another body
due to the effects of its past deeds.
Another instance; the soul dwelling in a plant body, comes into the body of a worm called the
emerald-germ (maragathakirumi), even while it is in the same body. Moreover, an ant comes into the
body of the ant-bird (Pipeelika pakshi), while it is in the same body, and a snake remaining in the
same body, comes into another body called the snake-bird (sarpa-pakshi).
Similarly, as the souls dwelling in the human beings, animals, birds, reptiles, aquatic beings, plants
etc., while in the same bodies take other bodies, it need not be said that when the bodies get
destroyed other bodies are taken by the souls.
Some people ask, " If it is true that there was a previous body, who were you and what was your
history? Tell us" When a person asks a man of seventy, "What was your history when you were five
years old?" the reply comes immediately, "In the present state of my age, when I am at a loss to
narrate what happened during yesterday itself how can I narrate what happened when I was five?
How can you ask me?" Therefore the reply is: If he is bewildered and unable to remember and
narrate even what had happened in the same birth, how can we, who are bewildered by various
stages and states of mind, remember and narrate our history - that is all that had happened in the
previous birth?
To know how the virtuous deeds and the vicious deeds done in the previous birth will follow the
being into this body also:
If a family man had invited bad people to the house where he was running the family and had moved
with them freely, they would follow him even when he leaves that house and occupy another house
and would move closely with him. In the same way, if a being had done sinful deeds out of his own
will in the previous body where he had dwelled, those sinful deeds would follow him when he
occupies another body, and be with him even in that body; this in applicable is the virtuous deeds
also.
To know the answer to the simple question that if it is the Omnigracious law of God to make the
beings who had walked in the sinful path, leaving the path of showing compassion to the living
beings, in the previous birth, to suffer from hunger, thirst etc., in this birth, will it not be violating the
Omnigracious Law to have sympathy with those beings and give them food etc., and give relief to
them: The example of the ring feeding his servant earlier proves this idea.
A Thus feeding the hungry, extending mercy to the suffering, prevention of killing i.e. violence,
having an attitude of Ahimsa in thought, and deed and above all a compassionate approach to all
problems is a must for man to obtain divine bliss. Arutprakasar said that he languished at the mere
sight of languishing crops. We have to languish at the mere sight of sufferers of any kind. Then only
there will be the proper and effective realization of God's natural manifestation. When that
takesplace man becomes immortal.

Samarasa Sutha Sanmarga Sanga Sathiya Petition

 
In the first paragraph, The Vallalar is praising the Lord (or) just prefacing the petition for HIS kind
submission. So started by telling the popular wisdom based names of the GOD one by one like
saying "alias of" and finally telling that I am submitting this petition. So this is in the first paragraph.
And the rest of the paragraphs are the body of the petition.

(Paragraph formats are the same as the original version except the first paragraph for readability
and can be merged as a para)

(translated line by line)

Samarasa Sutha Sanmarga Sanga Sathiya Petition1

wu-thi-ra-yana-sidhi-puram2 alias of and,

wu-thi-ra-yana-chidam-param3 alias of and

by the thiru-arul4 the names that are sounded as things-can-do special names of and,

paar-vathi-puram5 alias vadalur6 of and,

the names that were given as nick names to refer to of,

having those names pronounced as starring god-pathi 7 in that,

the natural-revealing of fullness is a pure siva-anu-bava8 yana-sabai9 in that wearing the natural-truth

filled god-form,

the natural-bliss filled siva-ananda10 oness holy dance performing just for all the life-forces to get the
joy showered,
everything-can-do-unqiue-head of the god Arutperun Jothi, Oh The God! Oh the Highness to YOUR
holy community, I am submitting my Samarasa Sutha Sanmarga Sanga Sathiya Petition.

In this world, six-sensed superlative body that I got of I am, for this body often and often is suffered
by such as "deathness", "disease", "aging", "fear" and "the pain" and to cure all of these sufferings,
make this body itself to become a nid-thiya11 body so that in which-ever-times, in whatever-places, in
any-manner and in any-way without any obstacles I should be able to live by getting the blissful
sidhi-great-life is what the true, strong and huge effort of my desire.

In this effort of my desire like, all the sufferings be cured and making this body itself a nid-
thiya11 body so that for-ever-undestroyable blissful great-sidhi-life could be attained and what way it
could be possible like when I started thinking about that time, no other way one should be getting
this and all-can-do-god's-freedom is the only one way one could acheive this and I came to
know as it was announced by the thiru-arul4.

After that, what way we could get God's-freedom like when I started thinking that time, " MINE and I
" of body-freedom12, boga-freedom13, and jeeva-freedom14 and all these three things should be
eliminated in that time only you get that and I came to know as it was announced by the
Highness thiru-arul4.

Hence, holdings that are being my freedoms such as body-freedom, boga-freedom and jeeva-
freedom and all surrendered to the Highness thiru-arul as HIS FULL-FREEDOM. Given up that
time, "this body, the jeevan and boga-things and all are only given by the FULL-FREEDOMED-
GOD of great mercy and other than that it is not of our freedom that we hold" so this truth I
came to know as it was revealed by the thiru-arul4. Here in after, from this body and from this jeevan
and from this boga-things, by the evidence of thiru-arul, none of these freedoms would be appeared
as my freedoms. The Highness put forth the thiru-arul-freedom to me and blessed, to cure the
sufferings of these "deathness", "disease", "aging", "fear" and "the pain", and making this body itself
a nid-thiya11 body and I should be able to live for-ever-undestroyable and for-ever-blissful great-sidhi-
life.

Likewise, all the life-forces who got this body should also be revealed the way as it was revealed to
me and also make them a privileged people to get this and should be able to live like me.

(Theva-reer!) Your Highness, for YOUR great-graceful rule, welcome, welcome!

yours

Chidamparam Ramalingam

thiru-chit-rambalam

1. Samarasa Sutha Sanmarga Sanga Sathiya :-

Samarasa : everything/everyone/every-lifes are equal. every-life-forces is more appropriate here.

Sutha : pureness

Sanmarga : margam or path of godlyness

Sanga : association or center or junction ; you can say as sangam as a noun

sathiyam - truth

2. wu-thi-ra-yana-sidhi-puram :

(a) wu-thi-ra means where 'nathem' is situated at this place of our head/siram. 'nathem' is para-
aanma/para-soul (OR)

(b) another meaning for wu-thi-ram is northen side. So place situtated in northern side where the
wisdom(yana) sabai(temple) is located or the place of the ig-yana sabai

3. wu-thi-ra-yana-chidam-param : same as the meaning of wu-thi-ra-yana-sidhi-puram

4. thiru-arul : god-bless

5. paar-vathi-puram : place in which god bless as mother (thiru-chit-rambalam)

6. vadalur : is a place name where Vallalar founded Gyana Sabai / temple of consciousness;
vada+lur : vada means north and "lur" means place itself or consider the ending sound like go+er =
goer.

7.pathi : superior prime-state. the indepth meaning of this word is "thing that does NOT have any
malams like anava, maya, maha-maya etc.,"

8.siva-anu-bava : experiance of godlyness

9.yana-sabai : should be pronounced as ig-yana-sabai means temple of consciousness

10.siva-ananda : bliss of open-space or bliss of the sky.

11.nid-thiya : for-ever-undestroyable, for-ever-permanent

12.body-freedom : sense of freedom that It is my body , It is mine,

13. boga-freedom :¦nbsp; pronounced like bow-ga-freedom ;¦nbsp; freedom of enjoying the all
earthly things,

14. jeeva-freedom : freedom of the soul;

Four Aims & Four Disciplines

 
The four purusharthas or essential aims of the way of truth are:

1. Hema siddhi, power of transformation of baser metals into gold (possibly including
transformation of physical body into a golden perfect body).
2. Knowledge and attainment of deathlessness of body,
3. Realisation of the Divine and becoming as Himself i.e., as of His Nature, and
4. Control and mastery over all tatvas or principles of existence.

These are four disciplines for achieving them. They are the disciplines of senses and
body, mind and its faculties, and the disciplines of the jeeva and of anma, the spirit.
(A)The discipline of senses are of two kinds namely of the Jnanendriya, the senses of
knowledge and of Karmendriya, the senses of action (i.e., relating to body). These can
be mentioned thus: to hear music and devotional songs and avoid disharmonious and
crude sounds; to have a sympathetic touch and not an impure sense of touch; not to
see with a cruel or unkind look; not to desire for taste and smell; to speak sweetly and
not to talk lies; to prevent by some means or other any cause occasioning sufferings to
beings (Jeeca himsa); to visit upon the great liberated souls; to move about to places
where Sadhus, men of pious nature, live in order to render help and service to them,
and also to other places where service is required; to keep normal conditions of
evacuation and urination without allowing them to become excessive or deficient (i.e.,
by loose or constipated bowels and excessive or obstructed flow from bladder) by
regulations of food and through medicines of a herbal nature and physical and chemical
sybstances, by massage and pressing of intestinal parts and by power of will and
concentration (Note: Preservation of seminal fluid in order to have a healthy and longer
life and absolute taboo of sexual indulgence and of even sex-thought are insisted upon
for the spiritual seekers of the Samarasa Suddha Sanmarga - Ibid p.66 & 18 " அதி தீவிர
பக்குவி", "காமக் குரோதங்கள்" P.104 "மூன்று ஆசை"). To cover the organs and parts of the body
such as head and chest; not to wear dirty clothes; to wear footwear etc.
(B) The discipline of mind and its faculties imply transformation of mind into the form of
knowledge of Ajna centre, the derivative centre of Cit Sabha சிற்சபை என்னும் அறிவு ஆக்ருதி
ஆக்கல். Its first step is to get poised in Ajna, the centre at the mid of brows. Mind shall
not be allowed to dwell on bad and evil thoughts, nor on the defects of others; to have
no personal regard or egoisml to eliminate anger, jealousy, pride, vanity etc. and to
become of the true satwa nature i.e., of a nature with the clarity and happiness of
consciousness; to control movement of tatvas (i.e., of the lower nature) from their
excesses or outrageous behaviour.
(c) This discipline of jeeva (i.e., psychic discipline) shall be thus: To treat and deal with
all men and women as one's own equal self or selves, irrespective of differences in
caste, religion. philosophy, stage of life or ashrama, traditional heredity and nobility of
family, adherence to scriptures, nationality and low or high social status etc.
(D) The discipline of anma, the spirit, is to become integrally the infinite and universal
All-existence, because the Divine Himself dwells within all living beings from ant to
elephant (and man) as the subtle Master and as the supreme Lord, making jeevatma,
soul and self of our being, as its field of play of knowledge (Tiru Sabhai).
By following the disciplines thus, one can realise the said rare goals (purusharthas);
unity will naturally result where there is the identy of knowledge.
Out of the said four disciplines, one shall sincerely follow the first two of the disciplines;
the other two disciplines will not be effectively possible before receiving the divine
Grace; but one shall aspire so as to be led to the last two disciplines i.e., the discipline
of the jeeva and that of anma (Book of Oral Teachings, p.49-50,74-75 and (126-127).

True life of Deathlessness

 
The omnipotent God is eternally existing in two aspects. What all We can see and sense in the
external universe is the outer aspect of Him. The cause and effect of this boundless universe is the
Inner aspect of Him. Though these two aspects are eternal, the outer - one is visible and ever
changing on the other hand the Inner - one is invisible and changeless. From the Inner - most the
Almighty power is ever expressing out all to appear, disappear and reappear in the whole universe.
The man with all his sense organs, reasoning mind material and mechanical aids is unable to find
out either the Outer - most of the universe or the Inner-most of himself. All the sciences and
philosophies are trying unsuccessfully to probe towards either extremity. The material scientist's
vision is reaching some stellar region while he has actually visited and landed the lunar sphere. The
spiritual philosophers and yogis have gone deep into themselves and there they have experienced
some Divine mystic power. From this Inner experience of the Self or soul which is permanent, the
knowledge of the two aspects of God has come to light.

Nuclear science has given out some atomic energy of electromagnetic forces. But these forces are
not Divine. From the nucleus of the material atom when the life energy comes out some physical
body is built around that particular atom. Along with that life energy sensuous knowledge too
develops and blossoms into intellectual mind in the human life. This mind has been endowed with
the reasoning power by which the man is exploring all the outer and inner truths. Here, it is to be
known that all the above energies have come out from the nucleus of one atom or other. That life
giving atom in man is found out, to be shining from the mid head of the man through out his life time.
The mystic atom of life and light is switched on and off by some unknown agent. The higher psychic
knowledge of yogis has revealed that the mystic atom is the Divine soul atom of Atman. This soul
atom is the Eternal abode or God who is One Supreme. Being existing Omni presently for ever, He
is commanding and ruling from this atom for all the creation and destruction in the world.
From the above paragraph it is clear that the soul atom of man is really the Eternal throne of God
Himself, His Omnipresent attribute makes Him to express out from everywhere. In any form of
expression He projects only very small portion of His Being; but that too comes to realization when
the man transcends to that soul plane. There is none but Himself existing Eternally without changing
in the innermost and with changing outwardly. Hence, in man too, the soul and living body are really
the double expression of God Himself. Till now the man was holding himself to be a physical being
of temporary life. Even a yogic philosopher by his unripe soul knowledge was thinking that he was
only a soul being brought out to this physical life in order to get the self realization. After that soul
realization he merges into it and loses the outer frame. Thus his Divine knowledge and soul
experience come to an end. To this soul atom the eternal life is to come through the outer life only.
From outside one cannot life as eternal life. Therefore he must at first take his lodging at the soul
abode.
The soul atom is common to both God and man. In reality of higher Divine experience, man and God
are one and the same. Without clinging to the sensuous life the man is to live a pure life of Divine
Love from the Innermost. By His Omni grace this Divine man is entitled to live an Eternal Blessed
life. This Eternal life of God is the Divine right of man. To be unaware of this Divine right and passing
away ignorantly is not the Will of God.
Death is not the end of the man. In death, only the physical body is lost. After the physical death the
soul unfolds its life energy to form another body of new birth in this world. Here, one is to know
something about the spirit body and the spiritual world. At the time of death, the outer body begins to
decay and dissolve, in the meantime the spirit form that comes out of the corpse continues a ghost
life for a longer period. This spirit or ghost may enter in some other body and reveal something nor a
holy one of Divine quality. This spirit of a departed person may be guiding its devout followers and
worshippers for a long time. But through that medium, no one can get the highest salvation. The true
Divine life is to come directly from the Soul itself.
The soul knowledge and life are obtainable only in the physical life of material world. Unless one
realizes his Divine soul life in this world he cannot live in Oneness of Him. Therefore he who lives in
God will be blessed with immortalization. This is the Deathless life. Without understanding this
Eternal Life, all the people of the world are passing on and passing away. The worldly religions are
not teaching the humanity about the Supreme Truth of Almighty God, who is Only One for all. The
present scientific mechanical life, the religious material life and the physical spiritual life cannot
enable the man to obtain the Blessed Eternal Life.
Deathlessness and a Blissful life is the goal of man. This life opens from the soul or Innermost of
every one. So it is not bound against any religion. There is no hindrance to any body to live in any
circumstance.
People of the world without knowing the most Supreme Divine Truth are imagining and
demonstrating many many things about God, Atman, soul and spirit. The religious scriptures,
philosophical treatises, scientific theories and all the isms of today have not brought a peaceful and
happy life in the world. It is seen that some fast changes are happening in all the life of mankind. The
Omni gracious Light of God is spreading on the horizon of the Inner world. This truth of Divine Light
has been revealed and realized by our Swami Ramalingam (Thiru Arutprakasa Vallalar of Vadalur).
As a Proof of his true realization he has attained immortality. Those who come to abide in the Soul
Divine can perceive him and live a life of compassion in Oneness of himself. The old attainment of
soul stage is, not at all a death less life. The life that is evolved from that Eternal soul transforms the
nature of body to fill up by everlasting light of Grace. Hence the deathlessness to man is the Divine
Will and order.

ArutperunJothi ArutperunJothi
ThaniperunKarunai ArutperunJothi
Miracles by Vallalar

 
Miracles of Vallalar (Swami Ramalingam)
We have already dealt with some of the miraculous events that took place in Swami's life such as
burning of oil lamp with water, taking multiple forms of his body at various points in crowded
gatherings so as to facilitate the people to see him as near to them, speaking in an even voice and
tone so as to be heard by the audience equally alike irrespective of the distance etc. Some of these
may have a bearing on his transformation. The miracles that are connected closely with the
transformation of his body and deathlessness have been already narrated in the first and eighth
chapters. Here in this chapter we propose to deal with a variety of miraculous incidents that may or
may not be necessarily connected with the supramental transformation of his body, but yet would fall
within the category of divine miracles played by the Divine through him. These miracles are not of a
category falling within "'occultism" of the subliminal consciousness so as to be shunned or avoided
by one in pursuit of yoga but are a representation of his siddhi, in tune with the divine will.
These miracles performed by the Swami are of different periods; some took place in Madras and its
subrub Tiruvottiyur in his early life; some others at Karungkuli between 1858 and 1867 and yet
others at Vadalur (1867 70) and at Mettukuppam (1870 1874). They are not given here in a
chronological order. Some do not fall in the category of miracles but are incidents that portray the
Swami's nature in dealing with men and matters both at a human level and the superhuman. God
plays at the human level as much as He does on the suprahuman. He is both human and above the
human at the same time. His dealings, in the human way are sometimes better understood and
appreciated. The Swami was not against doing miracles, as they form the powers and plays of the
Divine. However he was not after miracle mongering. His eventful life was interspersed with many
divine miracles of various kinds. He promised in his last part of life that the Divine Himself was soon
to come to the earth to rule and play Siddhis of Grace, such as resurrection of the dead and
transforming the aged into youths. Thus the Swami progressively grew into the Divine Nature, as he
went on writing inspired poems and doing miracles since his early life and both of which he did not
stop till the last moment of his life which ended in dematerialisation of body, a supreme sacrifice for
an evolutionary purpose of the earthly life.
(1) MERCURY TURNED INTO A BEAD
A magician came and requested the Swami who was a Siddha, to turn mercury into a bead. The
Swami gently poured into the hollow of his palm a little mercury and after keeping the same closed
for a while, dropped it as a mercury bead.
(2) FEEDING THE UNEXPECTED GUESTS
One night, food had been cooked in the Dharma Shala for a limited number of people. Unexpectedly
about a hundred additional guests came at the time of serving the food. Shanmugam Pillai, the man
in charge of the food section, reported to the Swami that food was not sufficient to serve all. The
Swami immediately rose up voicing forth "pich". This was Swami's characteristic exclamation at the
time of performing miracles, possibly signifying that it was a child's play and there was nothing
impossible and there was the divine blessing to do what was need. According to Ooran Adigal, the
biographer of the Swami's life in Tamil, "pich" is a short form of "Pichchan" (name of the divine Lord)
which is derived from "Pichchu". We may add that the Divine Lord performs miracle as if a play of a
tender child (pinju Pillai or Pichchu Pillai) or by an inexplicably miraculous way as in a divine
madness (Pichchu or Piththu). Thus with the exclamation of "Pich", the swami asked him to supply
guests in sitting rows, leaf for serving food. The Swami himself served food by his hands.All took
food sumptuously but there was still food left remaining in vessels after serving all.
(3) PREMONITION OF FRESH SUPPLIES OF RICE
One day Shanmugam Pillai, the manager of Dharma Shala reported to the Swami that there was no
stock of rice to cook. The Swami sat alone in a place and concentrated for a few seconds and then
assured him that rice and all other things needed would come the next day. Exactly so, the next day
a devotee from Tirutturai village brought three cartloads of rice and other provisions and reported
that he had been asked in his dream the night before, to bring in supplies of food.
(4) MASTERY OVER FIRE AND RAIN
In the summer month of April, many who came to the Dharma Shala at Vadalur suffered due to the
drought and heat. The Swami knew about it and asked them to pour a vessel of water over his feet.
The devotees did so. Shortly, there was a heavy down pour of rain. Devotees of the village Pudupet
(near Cuddalur) heard of this and came to Vadalur and implored the grace of the Swami, as all wells
of the village had become dry for want of rain. The Swami asked them to pour six pot fulls of water
over his head. They did so; There was heavy down pour of rain immediately; and the springs of the
six wells which had gone dry, once again became active bringing in fresh and very tasty supplies of
water in the wells. The village thus had good rains to support and nourish its life and activity.
(5) DRY LAND TURNED INTO WET LAND
A relation of the Swami's devotee who was a tahsildar by name Murugesa Pillai failed in his several
attempts to have his dry lands changed into wet lands through petitions to the Government (possibly
for facilities of irrigation). He implored the Swami for grace and received form Him the sacred ash of
blessing. Thereafter, the dry lands could be converted into wet lands.
(6) FIRE DIES BY SIGNAL
In Pudupetta near Kurinjipadi, a house caught fire. The swamy who happened to be in the opposite
house at that time waved his cloth and the fire soon died down.
(7) RAIN WITHOUT DRENCHING
One evening the swami went out for a walk with the devotees.Suddenly it rained.All of them except
the swami got drenched in the rain. Not even a drop of rain was seen on the swami body.
(8) FIRE WITHOUT BURNING
In "Siddhi valakam cottage house at Mettukuppam the Swami used to keep on his two sides flaming
fire in iron bowls of burning coke. The Swami sat in between them on a tub like seat. (His direct
disciple and biographer Kandasamy pillai writes to say that the swami perhaps wanted to enjoy thus
more intense heat than what was normal to his body which was golden). One day a devotee of the
Swami by name Sabapathy Sivacharya who was the priest in charge of the Shrine of Satya Jana
Sabha happened to enter into the Swami's room suddenly when his leg struck a bowl of burning
coke. The burning coke scattered hither and thither and hit the Swami and himself. The visitor got
alarmed and hastened to remove by his hands the burning coke that fell on Swami's thigh. He got
his hands burnt. But the Swami remained unaffected in his body and not even his cloth bore any
mark of the burn. The Swami however said to him "Why are you anxious? It (fire) will not affect me in
any way".
(9) PHOTOGRAPHIC FAILURE
Once some devotees of the Swami brought a famous photographer by name Masilamani Mudaliar
from Madras to take photo of the Swami.. He attempted eight times; but each time he failed to get a
picture of the form and figure of the Swami in the photo negative; only the white cloth which the
Swami wore came in the picture.
NOTE: The Swami's body by transformation, had become full of divine Light within and without.
(10) CLAY IMAGE OF SWAMI
A pot maker from Panrutti village heard of the above said incident. Being a devotee of the Swami he
made Swami's image in clay and duly painted it. He offered it to the Swami. The Swami remarked:
"The golden body had become a body of mud". (The Swami seemed to have felt about the antithesis
of the siddhi of his golden body in the clay image of his form at the hands of the potmaker). So the
Swami dropped it down and it broke into pieces.
NOTE : It is said that the printed pictures of the Swami now in use are from an oil painted picture of
the Swami then in use at Tiruvottiyur Mutt, Madras.
From the above two incidents under 9 and 10, it is not proper to infer that the Swami was against the
preservation of his own form either in image or pictures or that he was against worship of the form of
his image or picture; rather they point out the state of a transformed triple body which defies all
attempts at limiting itself within a particular mode of physical form. The Swami's dropping down of his
clay image seems to be a result of the bodily react ion (rather than a psychological reaction) of his
transformed golden body. Possibly the clay image should have been felt as a caricature of his vast
and deathless golden physical body.
The Swami has held in a discussion with followers of Brahma Samaj that God is not merely the
formless Brahman but also the form. He lit up the flame of light of the lamps at Vadalur and
Mettukuppam for due worship by devotees and disciples. Thus the light or flame of the lamp is a
form or as some put it a formless form. According to "Arutpa" poems God is at once form, form
formless and the formless. The fact that the Swami did not leave behind any of his image or picture
as approved by him for worship by his followers is meant rather to remind us that one should not get
stuck up to the habit of conceiving and worshipping Him or the God merely as a form, or merely as
form formless or as the formless and that each should grow according to one's temperament and
aptitude of worshipping Him or the God in this or that mode as the occasion and state of spiritual
evolution demand of him without confining himself for ever to any particular or exclusive mode of
worship and thereby limiting the Divine Himself in the possibilities of His realisation. Though the
formless is the supporting base for the form, we have also to admit the fact that Swami Himself has
been seen in his form by many devotees in their vision, as much as He has been felt in his formless
presence. The Swami has persistently pointed out that It is the supreme Divine, God of Light, Bliss
and Grace who is the Goal and He is to be worshipped, and as an outer symbol of the Divine, light of
the lamps has been duly installed in the shrines at Vadalur and Mettukuppam. Human as we are, we
are likely to fall in the error of attaching ourselves passionately and instinctively to the human form of
the Guru, the Mahan or the Avatar and to that extent we are liable to become circumscribed in our
right attitude and approach to the supreme Divine. When the Swami in his physical form or the
sacred light of the lamp at the said shrines or in fact light of any lamp anywhere is considered as a
form of the Divine that form itself would lead to the integrality of the Divine who is at once form,
formless and formless form.
Further we may remember that the Swamy himself wanted in his last days to dematerialise his vast
and deathless golden body which, according to his keertan "Mei Arul Vyappu" had become like a
fully grown and luminous golden Mountain . This dematerialisation was for the Purpose of entering
into all the bodies universally. What was visibly seen as the deathless material physical body was
not the whole truth of even his physical existence which was other than the subtle physical.In and
around and coextensive with the material physical body was a vast limitless physical existence
which had also become golden and deathless and luminous with golden light and served as the
eternal physical base of the outer body in the very earth nature a result of the transformation of the
material vesture.
So the truth of his whole and entire physical body could not be properly represented even by a photo
or statute. However the fact remains that the Swami himself allowed the photographer to take his
picture or still earlier the painter to paint his image and so he could not have been against the
preservation of his outer form for use of the disciples but the very fact of the divine luminosity of his
body stood against a representation of his form as a photo. This apart, the Swami psychologically
discouraged to worship of his own figure and image and instead persistently kept the supreme
Divine, the Lord of Vast Grace Light, as the goal to be pursued and presented Him in the form of the
light of a lamp duly sanctified and lit by himself. This attitude was the need of the hour of God as the
Swami wanted his disciples and devotees also to aspire, without diversion through the worship of the
said form of light and through the mantra of Light. for the universal manifestation of the divine Light
of Grace.
As willed by him, the Swami seemed to have made his golden physical body universal so as to
influence and enter into all the physical bodies as is seen from the nature and mode of working of
the "Superman Consciousness" which is elaborated in the last chapter 18 part 3. Thus his
dematerialised diffusion of his bodily substances leaving no trace of his body and its form and at the
same time universalising his physical existence in a formless way for an impersonal action, i.e., for
entering into all the bodies amply justifies his psychological discouragement, if not by an absolute
taboo, of the worship of his bodily form by the devotees.
But still forms other than the physical he has and wears on and projects in vision the form of his soul
and spirit as distinguished from his formless self existence, then the form of his mind, the form of his
vital life and the form of his subtle physical which is nearest to our material earth. Only in his vast
and limitless and deathless physical existence he remains now formless but with power to precipitate
himself in a new divine body at the ripe moment.
(11) "CIDAMBARA DARSHAN" SHOWN AT VADALUR
It was the usage for devotees from mofussil areas to come to vadalur in order to take the Swami with
them to Cidambaram on important festive occasions thereat. On one such occasion devotees came
in advance and waited on the Swami to go to Cidambaram. As the day of the festival neared, most
of them left for Cidambaram. But there was no sign of the Swami's starting as yet. Only a few stayed
with him in the hope of starting at least on the day of festival itself. The Swami did not leave Vadalur
even on that day. The devotees felt unhappy as they lost the chance of seeing the Lord of Dance,
Nataraja of Cidambaram. The Swami understood their grievance and assured them all "you can
have Cidambara darshan here itself; wait and see." So saying the Swami put up a screen of cloth in
a portion of Dharmashala building and asked them to go inside the screen and see. They went
inside tile veil and saw the rare sight of the "Cidambara darshanam" i.e., of the Lord of the Lord of
Dance and play and they were highly overjoyed.
(12) On some occasions, the Swami sat outside in the open sun shine at mid noon. At that time
devotees at the Dharmashala used to see a column or pillar of fire (agni sthambha) rising up
between the place of his seat and the sun.
(13) MERCUROUS COMPOUND WITHSTANDS FIRE
The Swami used to wear sandals of a very high quality called "Sakalath Padaraksha" made at
Tanjore. He had said, "if jatilingam (a compound of mercury and sulphur) is kept within sandals
which a Suddha dehi (a man of perfect and pure body) wears on, it will stand against fire or endure
in the heat of fire (i.e., without melting)". A devotee priest namely Sabhapathy had special sandals
prepared for the Swami in which four tolas of the said mercurous compound had been kept. At his
request, the Swami wore the sandals for 15 days and then later on the mercurous compound was
removed from them and it was observed to withstand the heat of fire without change.
(13 A) SILVER RUPEE MELTS IN SWAMI'S HANDS
One day two Brahmins who were worshippers of sun came from Vishakapattinam. They reported to
the Swami their inability to attain, by practice of the methods given in shastra, either "apara marga
siddhi" such as melting iron, silver, gold and other metals by keeping it in hand or "Para marga
siddhi" by which one can move and travel in space like sun. Vallalar took a silver rupee coin and
kept it in his hand for a few minutes. Then the coin melted and ran down as silver.
(14) SHADOWLESS BODY
One day the Swami was standing in the sun shine along with a devotee by name Ayyasamy Pillai of
Cuddalur. The Swami asked him, "What is the sign of a Suddha Jnani?'' The devotee remained
silent, unable to answer. Then the Swami told him that there would be no shadow of the body of a
Suddha Jnani. The fact that the Swami's body did not cast shadow on the ground came to be known
thus. This proves the glory of one who had realised Suddha Satya Jnana the pure Truth
Consciousness, and the Siddhi or perfection of the triple body.
(15) SIGNS OF THE FUTURE GURU
One Devanayakam, Pillai of Cuddalur became Swami's devotee according to the wish of his father
who was a yogi. The said yogi at the time of his death advised his son to become the disciple of one
who would come with a cane in his hand and with a hood of cloth covering his head and would strike
with his cane at his samadhi (tomb of burial) asking "Is this the Samadhi of your father?" Three years
after the death of the yogi, the swami came to Cuddalur once and went to the house of
Devanayakarn and asked him by striking with his cane at a tomb "Is this your father's tomb?" The
latter replied in the positive and took the Swami as his Guru.
NOTE: Cuddalur is a town about 25 miles from Vadalur. The Swami frequently visited Cuddalur to
give lectures.
(16) The said Devanayakam was spending much to learn alchemy with a desire to convert baser
metals into gold. The Swami wanted to put him in the right path. First He showed him the method of
alchemy. He converted an iron sheet into gold of sixteen carat, by treating it with a herb and heating
it by dry cakes of cow dung. The Swami then throwing away the gold, advised him further "One who
is without desire alone can get this knowledge. Leave off this pursuit of alchemy".
The Swami not only knew the process of alchemy which is a physical--chemical method or occult
process (mantra, tantra), or both combined (see his Upadesa on "Rasavada"). The former uses
herbs and different gases of gaseous heat on different metals. But according to him transformation
of body into a golden deathless body implies and includes the possession of the power to transmute
or transform baser metals like iron, copper etc. into pure gold. This power too the Swami had, and by
mere look or touch of the baser metal or keeping it in his hands for some
time he could transmute it unto pure gold. Some incidents of such transmutation are also recorded in
T.V G. Chetty's and Kandasamy Pillai's biographies on Swami's life. Once the swami transmuted
sand into golden particles by putting the sand into a vessel of water and keeping its mouth closed by
his hands for some time. Then he threw away the golden particles into the open street. This he
showed to one Naina Reddiar of Alappakkam who sought after alchemy and told him that only the
pure without desire could transmute substances.
The Swami's deatheless body had come to posses a divine radioactive power of transformation or
transmutation of substances. This is evidently a direct power of supramental transformation of
physical body. The Swami's performance of miracles such as melting the metals, turning mercury
into a solid bead and transmuting baser metals into pure gold by simply keeping them in his hands
or by touch of his hands point to such a radio activity or raeio active heat of his body. The Swami
clearly observed in his poems that his deathless body was immune from the dangers of radio active
rays of the outer cosmic space though such rays cauld penetrate his plastic non obstructing body
without injury and that the Divine gave him the knowledge and power of transmutation of metals into
gold. His upadesha on 'Rasavada' mentions that by touch of the dust of feet, or by breath of air or by
word or even by look or by mere will metals can be transmuted. Transmutation can also be effected
in a causeless or mystic way by the biological cells of the body i.e. by cells of a transformed body.
The last implies that metallic substances that enter or penetrate into the body can be transformed by
the cells into substances¬ of the body through a process of interchange (Pravese visrim¬bita). In
fact the Swami affirmed that the divinised principles or elements such as non burning gaseous
substance of the deathless body. (i.e. a kind of radio active divine physical heat of the body, heat
and gas being always associated have the self creative power of creating all substances of whatever
kind and evidently it includes the power of self creating all the bodily substances of the cells and
transforming one substance into another. Hema siddhi and Deha siddhi according to his upadesha
are the two powers namely the power of transmutation of metallic or physical substances into pure
eternal gold and the power of transformation of physical body into an eternal golden deathless body
and they are the concomitant powers of supramental transformation, that is to say, the purity of gold
and the purity of transformed dealthless body would last for an eternal time due to such
transformation. In such a case it may be inferred that the purity of a deathless body (suddha deha
implying the other two bodies, Pranava deha and jnana deha) would remain unaffected for all time,
and even if the soul were to depart from such a body by voluntary will or by Divine will when one's
mission on the earth came to a close, the body as a physical unit of existence would retain a
consciousness of its own and continue to be or exist without decomposition and possibly it might
influence other bodies that come near it to be transformed.
(17) Once the Swami took the said Devanayakam to Senji hills and roamed about. The latter
became hungry and tired. The Swami left him below the shade of a tree and walked some distance
and returned with a big laddoo (sweet meat) and a vessel of water in his hands and gave them to
him. After Devanayakam had satisfied his hunger and thirst, the Swami told him that he was going
back to return the vessel and thereafter He came back to join him.
(17 A) THE SWAMI AND A SIDDHA PURUSHA
At Cuddalur, the Swami once stayed in the night at the house of a devotee by name Appasamy
chettiar. It was the occasion of a festival when the deity of the local temple would be taken round in
procession in a chariot. So, many were sitting at the pial of the said house. One who looked like a
saint was seen to enter the Swami's room and after a chat with the Swami went away. One devotee
by name Duraisamy Pillai (from Puduvai Uraiyur) who was sitting in the pial with others became
anxious to know about the man. He went inside and asked the Swami about him. There was a big
laddoo before the Swami. The Swami took in a little of it and gave it to be distributed to others and
said "it was given by the Siddha Purusha who had come to him and by now he would have reached
Benares (i.e. about 1500 miles far off). Tasting thus a part of the laddoo, the Swami exclaimed,
"whether the sweet rice cake (pittu) given once to Lord Siva by a woman devotee (vanti) tasted like
this?"
LORD SIVA AS SERVANT OF A WOMAN DEVOTEE
NOTE: The reference is to an old legendary incident that took place in Madurai several centuries
before. There was flood in the river Vaigai. The king ordered that the citizens should play their part in
raising an embankment to check the erosion of flood. An old woman by name Vanti was a devotee
of Lord Siva and she was too old to fulfil this order by herself. She hired a labourer to do the work on
her behalf. Her occupation was to cook by steam sweet rice cakes called "Pittu" and sell them. So
she offered in lieu of wages sweet rice cakes to the said labourer in whose disguise the Lord Himself
had come to serve her and through her the king in raising embankment. The Lord as her servant,
dug and carried earth over his head in baskets to the bank for raising its level: but it was found that
he did not complete Vanti's portion of the work. The king found him not doing the work properly but
singing and dancing and eating and enjoying pittu. So the king of Pandya Kingdom got angry and
struck him with a cane. The pain of the beating stroke was sensed universally by all in all the worlds
and naturally the king too felt its pain. The flood subsided. The Divine labourer too vanished. All
came to know that it was a play of the Divine.
(18) The Swami in his last part of life at Mettukuppam was used to give addresses to his devotees. It
was an open audience. Every one sat on the ground rather uncomfortably as it was full of small
pebbles. The Swami could not bear their uncomfortableness and requested them to bring soft sand
and spread it as a cushion over the place. But none heeded to it. One evening, the Swami moved
out from his place towards a section of the audience where there was soft sand. He took sand in his
towel and carried it to the front. The devotees followed suit and gathered sand in their upper clothes
and shawls whether made of white cotton cloth or silk, and whether bordered with or without golden
lace, and they poured it into the front of the Swami's seat and spread it over the entire place. When
this incident of carrying earth and spreading it over the place was completed, and all had sat now
comfortably and were hearing the Swami's words, sweet rice cake (Pittu) in large quantity was
brought by some 'disciples from the Dharmashala at Vadalur for distribution among the gathered
auidence. The Swami too took in Pittu and enjoyed it observing thus: "It is as it were I ate pittu two
thousand years ago".
NOTE: The reference of eating pittu two thousand years ago is to the
same old incident narrated earlier. The Swami is identified with the Divine and remembers now the
play of carrying mud and eating pittu prepared by Vanti, the devotee woman. Here at Mettukuppam
the spirit of the same incident is more or less repeated or reenacted though in a different form.
(19) SWAMI'S BODY AND LIMBS DISMEMBERED
One day at mid noon the Swami went out from Dharmashala. Shanmugam Pillai of Velur who was in
charge of Dharmashala waited for sometime for Swami's return. Growing impatient and anxious, he
went out in search of Swami. He was bewildered and shocked to find at a place Swami's
dismembered body and limbs in several pieces and he began to swoon. Suddenly the Swami
appeared before him and advised him not to come out any more in search after him (the Swami) and
returned to Dharmashala.
(20) SWAMI SEEN AT UNAPPROACHABLE DISTANCES
One day the Swami went out alone form Dharmashala for a walk. He saw some devotees following
him up and ordered them to stop and not to follow him. But they still followed him. Suddenly the
Swami was seen walking at a very far off distance. They ran with the aim of reaching to him. But
again the Swami was seen still farther off.
(21) At Karungkuli, one evening the Swami had gone out for a walk near pond. A devotee thought
that it was the fit occasion to get upadesha from the Swami when alone. So he was approaching the
Swami in haste. But suddenly the Swami was seen in a remote distance. As the devotee went
nearer and nearer, the Swami was seen at remoter and far remoter distances. Finally the devotee
got perplexed and left the attempt to reach the Swami
NOTE: The above incident is evidently a phenomenon of dematerialisation and materialisation while
in life. The Swami absorbs his physical body into the subtle physical and reappears at a far off
distance, projecting again the physical body from out of the subtle physical.
(22) MYSTERIOUS SHORT WAY TO A SUBURB
While in Madras, one day the Swami was going by walk to Tiruvottiyur to worship at the Ishwara
temple thereat. He was accompanied by devotees and disciples among whom were Somu Chettiar
and Velayuddha Mudaliar. On the way there was heavy down pour of rain. Those who accompanied
the Swami suffered the difficulty of the journey because of the rains. The Swami showed them a
short cut way and in an instant reached Tiruvottiyur. To quote a relevant portion of the incident as
described in T.V.G. Chetty's "Life of Swami Ramalingam". They had reached half the way to
Tiruvottiyur. There was heavy rain. His followers began to run pell mell. But the Swami "rallied them
all together and darted through some mysterious bye lane" and got the entire body in front of the
temple in a second of time,
NOTE: The above incident seems to be a case of collective dematerialisation and materialisation,
that is to say the Swami took them within his subtle physical body or possibly enveloped them in his
environmental body which is its extension and reached the destination instantly and projected them
out again. His devotees should have felt the whole process as going through a mysterious way and
reaching the temple in an instant.
(23) SWAMI FED BY THE GODDESS
One day the Swami returned late in the night after worshipping at the temple of Tiruvottiyur. The
door of his house had been closed by his elder sister, as it was late in the night. The Swami did not
like to disturb her sleep by calling her or by knocking at the door. So he slept outside on the pial of
the house, though tired and hungry. After some time he was woken by some one bearing food in a
plate. The Swami found it was his sister who had come with "rice pongal"(cooked rice with ghee and
fried spices) for him. In tender love she asked him, "Are you feeling hungry after going to
Tiruvottiyur"? and without waiting for his reply gave him food in that mid night. He ate it and again
slept. Then after some time his sister came and woke him up asking in tenderness "Why have you
slept on an empty stomach. Could you not tap at the door and wake me up? Come in and take food".
The Swami replied that some time before she herself had come and given him food. But she denied
that she ever came and gave him food like that and that she only woke up just then. Then the Swami
and his sister came to know that it was the divine Mother who came in Swami's sister's form and fed
him with food by grace.
NOTE: The Swami refers to the incident in its bare essence in some of his songs (11 36 43 & 48
Arul Vilakkamalai). He observes that the Divine fed him when hungry, not only with material
substance of food but also with Grace.
(24) CURES OF DISEASES: INDIVIDUAL AND COLLECTIVE
One day eleven of his followers who were inmates of Dharma shala at Vadalur laid down with fever
(possibly due to influenza) in the summer month of Cithirai. Out of compassion for them, the Swami
asked each of them in an endearing tone and language "Father (an endearing term of address in
Tamil, signifying "0 soul of the Divine Father used irrespective of age and relationship) will you give
your fever to me?" Then he remained in a room when his body became quite hot like fire and after
five minutes he came out quite in a normal condition. The fever of all the patients was gone.
NOTE: The Swami should have absorbed the disease and fever of his followers into his body freed
them from the disease and finally thrown the disease and its symptoms from out of his own body.
However the incident is interesting because of its collective treatment.
(25)one day when the swami was going to Cidambaram to attend "Tiruvadirai darshan" at the
temple, a man affected with dyspepsia prayed him on the way to be relieved of the disease. The
Swami gave him "tulsi" leaf (a leaf symbolising devotion for the Divine) and water as treatment. The
man was cured.
(26) A man of Sevalai village suffered for 12 years from dyspepsia. He prayed to Vallalar for
relieving him from the disease. The Swami (i.e., Vallalar) asked him to pray God. The man replied
firmly that the Swami Himself was God for him. Then the Swami gave him sacred ash (Vibhuti) with
blessings. The man took it reverentially and applied it on his forehead and put a little of it in his
mouth. He got cured.
(27) SWAMI AT TWO PLACES AT THE SAME TIME
At cuddalur, one Ayyasamy Pillai, son of Vedanayakam Pilla was seriously bed-ridden with disease.
Death was awaited at any Moment. His father who was a devotee of the Swami became anxious
and helpless. The Swami(who was then giving a discourse at Vadalur-a fact which was later verified)
came and knocked at his door. The door was opened. The Swami sat near the patient, applied
sacred ash on his forehead and in a short time made him open his eyes and sit on the bed. Then he
left. The next day the father took his son to Vadalur in a cart. They came to know that the swami was
giving discourse at Vadalur throughout the previous night, when he had also visited them at
Cuddalur and spent some time attending on the patient. The Swami told them that what took place
yesterday was a play of the Divine and requested them not to divulge it. The father and son were
moved with surprise and surging waves of love and gratitude for the grace of the Swami..
(28) An old woman of Kongara palayam village aged 96 years suffered from a nervous shaking of
her body. She saw Vallalar and by His darshan, she got cured .
(29) Vallalar cured leprosy by giving sacred ash to a patient, the maternal uncle of Purushottama
Reddiar of Karungkuli village.
(30) A case of eye disease was cured by the Swami by giving sacred ash with blessing and the
patient Muthu Narayana Reddiar volunteered to endow and settle all his property in favour of the
Swami.
(31) A case of excessive growth of adenoid was cured by the Swami by giving sacred ash to the
patient, a servant of a merchant who had come from Salem to Cuddalur.
(32) While at Karungkuli, once the Swami was approached by a devotee namely Appachamy
chettiar who prayed for His Grace to cure his elder brother from cancer. The Swami gave the patient
three small packets of sacred ash cancer was cured.
(33) MASTERY OVER VITAL BEINGS AND SPIRITS
One night four magicians started from Vadalur to see the Swami at Mettukuppam. On the way a kali
(i.e., a female vital being of bad nature; She is to be distinguished from Kali, the divine goddess)
came in her terrible form and frightened them. They replied that while returning they would chain her,
and proceeded on the journey. They saw the Swami and paid their homage and obeisance to him,
informing about the frightening kali and the action they had proposed to take on her. The Swami
asked them not to do so, but simply tell her that they had been to the Swami. On their way back, kali
came in a big frightening form, but as soon as she was informed of the purpose of their journey, she
became very small in form and went away humbled.
(34) One night two devotees followed the Swami on his way to Tiruvottiyur. On the way a mohini (a
female vital being with charming and fascinating influence on man) attacked the said devotees. The
Swami at once voiced forth "pich"; the mohini went away and vanished. The Swami gave them
sacred ash with his blessing.
(34 A) One constable by name "Vijaya Raghavalu Nayud of Kurinjipadi suffered because of black
magic or witchcraft operated against him. He became lean. He approached the Swami craving for
His grace. The Swami wrote and gave him a poem on the divine glory of Sri Rama to practise it as a
form of mantra japa..The constable did so an got relieved of the suffering.
(35) The Swami cured cases of spirit possession. One of the two wives of the zamindar of
Vettavalam was possessed by a "brahma Rakshasi" an evil female spirit. The other suffered from
the disease of dropsy. In spite of several treatments by medicine, by occultism and magic and by
offering of animals in sacrifice, their sufferings could not be relieved. At the request of the zamindar,
the Swami went to Vettavalam. The zamindar had provided two identical chairs for the Swami to sit
on. As soon as the Swami reached the house and was about to step into it, the spirit possessed wife
came out and joined her hands in prayar to the Swami and assured him that she (the female spirit)
was waiting to leave the affected person (i.e. zamindar's wife) at Swami's bidding. She received
sacred ash from the Swami. The spirit departed leaving zamindar's wife to enjoy the freedom of her
life. Then, the Swami gave sacred ash in three small quantities to the other wife of the zamindar and
cured her from dropsy. The Swami sat in the very particular chair which the zamindar had chosen in
his mind in preference to the other chair as a method of finding for himself whether the Swami was a
yogi or not. However the zamindar asked for the Swami's pardon for such a behaviour in his thought.
He converted the whole family as vegetarians in food, stopped sacrifice of animals at the "Kali"
temple of that village and instead asked the people to offer milk rice (i.e., rice cooked in milk) for the
goddess. All the poisonous creatures such as serpents were asked to be removed to a distant forest
outside the village, instead of killing them or doing any harm to them. For this purpose a snake
charmer was engaged at the request of the Swami.
(36) MAN WITH THE LANTERN
In those days the Swami used to give discourses daily at cuddalur. To hear his lectures people
gathered from all sides. From Manjakuppam village, one Ramakrishna Pillai came daily to hear the
Swami. On the return journey, he felt fear for the darkness of the night, but he saw at some distance
a man with a lantern in his hand doing in advance of him, till the former reached the borders of his
villages. Then the man with the lantern vanised away. If any attempt was made to closely observe
the man, his form would not be seen. When these events were informed to the Swami, he replied
that they were the play of the divine Grace.
(37) TORCHES WITHOUT TORCH BEARERS
One lawyer by name Venkatesa Iyer of Viruddhachalam and his wife would attend the Swami's
lecture on Sundays at Vadalur. For this purpose they used to come to Vadalur on the previous night
itself. On the way to Vadalur, during the night a distance of three miles, which was thick with bushes
and trees forming a lonely forest, had to be crossed over. On such occasions two torches were seen
to go in front of the couple. But no form of the torch bearers would be seen. The said couple was so
much moved by this miracle, that in the later days of retirement from the profession they came and
settled in Vadalur to enjoy the Swami's Grace.
NOTE
Even after the Swami's disappearance, his devotee and disciple Subbaraya Paradeshi who was
managing the Dharma Shala saw on several occasions two lanterns (without form of the bearer)
going before him in advance, when he passed through dangerous ways for collecting funds from
villages for Dharma Shala. Thus he walked the way safely without fear.
(38) One contractor by name Arumuga Mudaliar wanted to receive a talisman (Kulikai) from the
Swami. The latter gave him one which was of the size of two peppers. But the former felt them so
heavy to bear in his hands that he dropped them. Then the Swami gave him a printed notice about
"the way of Truth" and advised him to follow it so as to live on well.
(39) SWAMI AS GUEST OF HONOUR
At Cidambaram, one siddhar by name Pandinatha Siddhar renovated a shrine dedicated to god
"murugan". He gave at the end of the day to masons and labourers sacred ash which got
mysteriously converted into monies equivalent to the value of work each actually performed for the
construction. Thus the renovation was completed. On the day of opening of the renovated shrine for
worship (Kumbhabhiseheka) Vallalar was invited as the chief guest of honour. The said "siddhar"
(i.e., one who could do siddhis or miracles of a divine nature) seated Vallalar at a prominent central
place in the midst of other dedicated and devoted servants of God (Adiyargal) and performed
"Maheshwara Pooja". Then after serving food to all, the said siddhar received with great joy a
handful or a morsel of food from the Swami (as prasad).
ON SERPENTS
(40) One Nataraja Pillai chased a serpent in order to catch it. But it got itself wound on his right
hand. Then he ran immediately into the presence of the Swami who addressed the serpent "Thou art
Ananda Nataraja, the playing Lord of Bliss". It went off from the hand of the former soon, without
harming him.
NOTE
The Swami sees the Divine in all beings and creatures. He sees the Divine in the serpent.
(41) One night a devotee while going round the "Siddhi Valagam" building where the Swami stayed,
he accidentally stepped on a serpent which bit him in the leg and its fangs has pierced into the flesh.
He prayed the Swami, and the poison did not affect him in any way.
(42) On a Sunday when a devotee of the Swami went out and squatted at an open place near a
bush for ablution, a serpent came hissing to bite him. He at once called Swami's name and vowed
saying "On the commanding authority of Ramalingam" i.e., ordering the serpent to obey to the
Power of Swami as he had taken His sacred Name as a shield of protection). The serpent became
rooted to the spot without movement and food. He went away. But the Swami came to know of this
incident and told the audience in a lecture that the serpent was bound by the power of oath and fixed
to the spot without food for three days and he felt grief and sympathy for the suffering serpent. When
the said devotee came on a Tuesday which was his usual day of visit on the Swami, the latter told
him "What a trouble to a jeevan which is hungry without food for three days! "Pich" Go and release it
from the Power of oath of authority taken in my name".The visitor went to the spot of the incident and
released the serpent from the power of oath. The serpent then moved into its pit.
(43) At Madras when the Swami was returning in the night from Vyasarpadi, a suburb, along with
devotees after giving a lecture there, a big serpent appeared in the middle of the road. When all
others ran away from it, the Swami kept unmoved. It came and wound itself in his leg. The Swami
then commanded it to leave off and it went away.
(44) A SERPENT BITES SWAMI
At Cuddalur the Swami once visited Appasamy. There were plantain trees in his warehouse. A
serpent on the leaf of a plantain tree bit the Swami at the top of his head and blood oozed out. He
applied sacred ash at the spot of the bite. Devotees who were around him asked anxiously what had
happened. The Swami replied coolly that the serpent on the leaf bit him in order to die. Then it was
found that the serpent had died on the leaf.
( 45) ON THIEVES AND ROBBERS
One day while living in Madras, the Swami went to Tiruvottiyur. A thief came, while he was sleeping
at a choultry there, and removed from his right ear a gold earring studded with gems. The Swami
knew of it, but to facilitate him to remove his left ear ring also turned to the other side in his sleeping
posture. After this incident the Swami did not wear ear ring again.
(46) One day Vallalar came from Cuddalur and stayed at a place near Kullanchavadi. A Muslim head
constable offered him a new upper cloth to wear on. While the Swami was sleeping at a local
choultry, a thief came and drew the new cloth slowly and gently. Swami knew of it but turned sides
so that he could take away the cloth. But the constable caught the thief and threatened him with
punishment. In the meanwhile the Swami got up and pacifying the constable gave away in kindness
the new piece of cloth to the thief, advising him not to do theft.
(47) Once Ramachandra Mudaliar, shrastadar of manchakuppam court, was taking the Swami in a
bullock cart to his village. It was night. As the cart drew near Kullanchavadi village, two robbers
daringly ordered the cart to stop. The cart driver and the servant of the said Mudaliar were afraid of
them and got down and hid in the groves of cashew nut nearby. The robbers came to the back of the
cart, asking Mudaliar in a threatening tone to remove diamond ring from his finger and give it to
them. The Swami intervened asking "Is it so urgent?". They raised lati (cudgel) against the Swami in
order to beat. Instantly their hands became immobile; their eyes lost sight. Then they felt and
expressed their sorrow at their behaviour and prayed for the Swami's pardon. Vallalar voiced forth
"Pich". Instantly they were restored to normal conditions of sight and movement of hands. They
joined hands in prayer to the Swami and took leave of him.
(48) By Swami's influence, the villagers living around Vadalur were converted from their non
vegetarian diet into the vegetarian.
(49) SWAMI AS A MUSICIAN
Once a musician by name Cidambaram Krishna Iyer came to Vadalur and sang before the Swami
the first stanza of "Mahadeva malai" in the tune of "'Apurupa raga". The Swami heard him and then
himself rendered the song in melodious music in a still better way. The said musician came to know
of the Swami's great knowledge, taste and talent in music.
(50) The Swami called for, by letter, one Sabapathy Sivacharya of the Brahmin priesthood class who
was well versed in Vedas and Agamas, the ancient spiritual and religious literature, and explained to
him in secrecy the true significance of Gayatri Mantra (i.e., the Mantra of prayer to the Supramental
Sun of Truth - Knowledge). The said Sivacharya became his disciple and later served as the priest in
charge of Satya Jnana Sabha, His descendents continue to serve as priest of the Sabha.
(51) TAMIL AS ROOT FOR ALL LANGUAGES
Once a Shastri, well versed in Sanskrit and Tamil, came to the Swami and in the course of
discussion with the latter emphasised that Sanskrit was the first language. The Swami wrote at once
an explanatory article affirming that Tamil is the original root (technically the "Father language" Pitru
bhasha) for all languages and gave it to the scholar.
(52) CONVERSION TO VEGETARIANISM
Once the Swami asked Amavasya, the head man of Harijans of Vadalur to stop eating the carcass
of dead oxen and instead bury them. He promised to follow it but he needed eight annas daily for his
maintenance. The Swami tied eight annas in a piece of yellow cloth and asked him to keep it in a
box. He did so and got daily eight annas as his earnings, He stopped animal food and became pure
in diet i.e., became a vegetarian.
(53) One day Vallalar called for two persons by name Arunachala Padayachi and Venkatachala
Padayachi who had large families to support, and blessed them saying 'If you stop eating animal
food of flesh and meat from this day onwards, the yield of your dry crop of indigo and the wet crop of
paddy will become fivefold". They followed the Swami's advice and became followers of His
movement of "Jeeva Karunya" i.e., compassion and reverence to animal life. The yield of their
agricultural crops went up and they became prosperous too.
(54) PRODIGIOUS KNOWLEDGE IN SEVERAL LANGUAGES
One pinakapani Mudaliar, Manager of Telegraph office at Pondicherry was proud of his knowledge
in seven or eight languages. He came to Vadalur to advise the Swami about learning many
languages. The Swami by premonition knew of the purpose of his visit. So when the said Mudaliar
was approaching him, he said "Here is one coming to give me advise". When he came, they had. a
mutual talk for sometime. Then Vallalar took before the said multi linguist a young boy of four years
old, who was the son of his first disciple namely Velayuda Mudaliar. Holding the boy in his hands the
Swami asked him (the man) "how many languages do you know ?". He replied "I know five or six
languages". Then the Swami told Pinakapani Mudaliar to ask the boy any question on any topic in
any language and that the boy would reply suitably in the language he chose to ask. The said
Pinakapani became dumbfounded with surprise and even fainted. The Swami again asked him after
sometime to ask the boy patiently any question he liked. the dumb founded Mudaliar after half an
hour of silence thought of asking Swami's pardon for his pride. The Swami said "pich". Immediately
the said Pinakapani opened his mouth asking for Swami's pardon for the wrong committed by him in
his presence; and after worshipping Him repeatedly with joined hands, he went away.
NOTE
In Swami's presence and influence the boy seemed to have become His instrument ready to perform
in case of necessity the function that Swami proposed to do through him. On an earlier occasion and
in another situation, though of a different kind the boy's father i.e., Velayuda Mudaliar, in the Swami's
Presence and by His blessings explained some hard passages in a Sanskrit text to Sri
Sankaracharya. The said Velayuda Mudaliar received inspiration from the Swami to write poetry in
Tamil. The Swami used to send to him devotees seeking clarifications on points which could be dealt
with by him on an intellectual and human level of understanding.
(55) "UTTAMA PURUSHA" AND NAKED SANYASI
While in Madras, the Swami used to go to Tiruvottiyur temple through a bye lane instead of the main
car shed (chariot shed þ°Ì¦ Ù± ) street. But one day he happened to go instead through the main
street. There was a naked sanyasi sitting on the pial of a house in that street. He would comment on
people going that way as "an ass is going, a bull is going." On the day the Swami passed through
that road, the naked sanyasi hailed him in praise as "Here is one highly noble person (Uttama
Purusha) coming and, so commenting he immediately covered the parts of his body (as if in honour
to the great man who was passing through). The Swami said a few words to him and that very night
the latter left the place.
(56) KALPATTU AYYAH A YOGI
One yogi by name "Kalpattu Ayyah" intuitively knew that a man of Knowledge (Jnana Acharya)
would come of his own accord to him on a particular day and time, accompanied or surrounded by a
retinue of devotees, in order to accept him (the former) as a disciple. The said yogi informed many
about his intuition. Vallalar accompanied by many devotees, visited the yogi at his village Tirunarung
Kunram on the day and hour as foreseen by the latter and accepted him as His disciple. Vallalar
took him to Vadalur and gave him a separate cottage to pursue and practise his yoga. Whenever the
Swami happened to deal in his lectures to the devotees, any subject which would benefit Kalpattu
Ayyah, he would send for him immediately. In his later days, the said yogi was managing Dharma
Shala. He died at Vadalur and his remains has been preserved in samadhi near Dharma Shala. He
was a realised soul among the swami's disciples.
(57) ARTS, SCIENCES AND OCCULTISM
Vallalar apart from his spiritual and occult knowledge of things had much of what may be called
knowledge of the world. Thus he knew about medicines particularly the indigenous "Siddha" system
of medicine, medical herbs, literature, music, logical argumentation, alchemy, astrology,
philosophies such as Vedanta and Siddhanta, mantra shastra, powers behind talisman and gems
possessing extraordinary powers and qualities. He could readily discuss in great detail on any such
subject with one who came to him seeking explanations. In short he was a genius in all subjects.
(58) A LITERARY OPPONENT
The disciples of Vallalar published the first four volumes of the Swami's poem in 1867 under the
name "Arutpa" meaning "Songs of divine inspiration". One Arumuga Navalar, a well known con-
temporary and Tamil scholar who had not the far insight of understanding or grasp of its sublime
spiritual significance and who was too through a conservative and adorer of the old traditions to
appreciate the sublimity and heights of the spiritual literature of his own times, wrote articles
objecting to the naming of Swami's poems as Arutpa and classifying its volumes as "Tirumurai", a
name which had been applied to the volumes of ancient Tamil spiritual works. Thus one who had the
highest of the supramental and spiritual experiences of the land, along with a vision of the collective
evolution not to speak of his transformation into deathlessness of body was hardly understood and
appreciated by some of the literay scholars of his times. But with the passage of time and with the
due publication of the entire works of the Swami in poetry and prose running into six volumes a
definite background of intellectual understanding and appreciation of his writings, to say the least,
has now been created.
The said Tamil scholar not satisfied with his writings against the Swami even went to the heights of
his folly when he sued a defamation case against the Swami on a false grond that the Swami in his
discourses at Cidambaram had spoken ill of him. The case was heard in the Manchakupparn court
in 1869. Swami too was summoned. He had no lawyer to represent. The court hall was packed to
the full. The Swami came in when summoned. All assembled in the court rose up and joined their
hands as a mark of respect and honour, reverence and obeisance to him. Even the plaintiff the said
Arumuga Navalar also rose up and joined his palms in Swami's honour which showed that he too
had respect for the Swami, an act of saving grace in him. The judge too, it is said, had half risen up
from his seat. This graceful event of honour and reverence of the entire gathering in the court shown
to the Swami decided the issue. The plaintiff when questioned admitted that he too respected the
Swami because all others assembled at the court paid him their respects in acknowledgement of his
greatness. On this ground the judge dismissed the case.
(59) TAHSILDAR AND HIS HORN BLOWER
Venkatasubbha Iyer, tahsildar of Manchakuppam used to come daily to Cuddalur to hear the
Swami's discourses. His visit was used to be signalled through a blowing horn which) his servant,
born of a low caste, carried and ran blowing it in front of the tahsildar's cart all the way from
Manchakuppam village to Cuddalur. One day the horn blower reached Cuddalur very hungry and
tired and shaking in body because he had to run fast that day, The Swami, unlike on other
occasions, did not show any gesture by signs or words indicating warmth of reception to the
tahsildar who had come just then to take his seat in the audience for hearing the former's discourse.
After some time, the Swami admonished him thus, "For how long the life is going to endure?" Is it
not proper to send the horn blower in advance to the place you visit and ask him to blow the horn
just at the time when you are drawing near that place?" Tahsildar agreed to do so and asked the
Swami's pardon. The Swami started his speech of the day only after the hungry and tired horn
blower was fed with food at the Dharma Shala.
NOTE
The practice of engaging horn blower has been dropped long time since.
(60) SANKARACHARIAR AND HIS DOUBTS
Once when Sri Sankaracharia Swami (the religious head of Kanchi Kamakoti Peetam) had been to
Madras, he enquired whether there was any Sanskrit Pandit who could clear off his doubt in a
Sanskrit book. One of his Brahmin devotees referred the name of Vallalar. Then Vallalar and his
disciple Toluvur Velayuda Mudaliar visited on Sankarachariar at the latter's request.
Sankarachariar's doubts in the Sanskrit text were cleared off.
NOTES ON VELAYUDHA MUDALIAR
Velayuda Mudaliar who was also a scholar in Sanskrit and Tamil became a fitting instrument of the
Swami (Vallalar) on this occasion, and by His blessings and in His presence the said disciple too
participated in explaining the passages to Sankarachariar.
(61) DO NOT BEAT STUDENTS
Once Vallalar, while at Madras, came to know that one Ponneri Sundaram Pillai who was a teacher
resorted to beating his young students with cane. The said teacher and the student so beaten were
respectively the son in law and son of the Swami's elder brother. Swami wrote a poem on the
incident and sent it to the teacher through the boy who had reported the matter, admonishing him
not to beat his students any more, as beating goes against the fairness of his name "Sundaram".
The said Sundaram Pillai threw away the cane and stopped beating once and for all, as soon as he
received Swami's poem through the said boy whom he was about to beat again for going out of the
school without his permission.
(62) A LAME TEACHER AND A LAME LAMB
One Ramasamy Pillai of Karungkuli was regularly sending food as offering to the Swami who was at
Mettukuppam. The Swami asked it to be distributed to the lame teacher of the local school and to
the lame lamb of that village. The lame lamb used to stand at a distance and hear the Swami's
lectures when its left ear would become bent up a little and the eyes stop winking. After the speech
was over, it would go round, along with the devotees, in circumambulation of the Swami's residential
house called "Siddhi Valagam", dragging on its two hind legs.
(63) KARANAPPATTU KANDASAMY PILLAI
Karanappattu Kandasamy Pillai was a scholar and musician. He suffered from fainting. Medicines
and treatment failed. He approached the Swami for grace. The Swami saw him with eyes of
compassion and blessings and gave him sacred ash for the cure of the disease, assuring him further
that he would be taken as a disciple and given suitable work. The disease was cured. Since then
Kandasamy became a staunch and dedicated disciple of the Swami. The Swami approved him to
sing His life and glory (as a part of the latter's sadhana). Kandasamy began to spread his message
of "jeeva karunya" and ideals of the Sanmarga movement by lectures and through songs and Bajans
(devotional music in congregation). By the Swami's grace he got the inspiration to compose poetry
and lyrics. He has writen poems and keertans on the Swami's life, and songs of devotion and love in
glory of the Swami. He has compiled in one volume all the works of the Swami and published it in
1924. In that volume he has given authentic informations on several incidents in Swami's life which
he gathered personally from devotees and disciples who had lived and moved with the Swami, and
kept notes on informations about the Swami in their note books. Kandasamy has published in his
"Arutpa volume" a list of names of such persons in acknowledgement of the informations given by
them.
(61) PURUSHOTTAMA REDDIAR: SWAMI'S PERSONAL ATTENDANT
When the Swami was staying at "Siddhi Valagam" at Mettukuppam he was used to remain absorbed
in the Bliss of Suddha Sivanubhava for some days continuously and then he would come out to give
discourses to the disciples. Purushottama Reddiar who served the Swami as his personal attendant
during Swami's stay at Karungkuli and Vadalur, continued to attend on him at Mettukuppam also.
The Swami in the last periods of his life, was used to take in sugar solution prepared in hot boiling
water, that is to say, water was well boiled so as to be reduced to three fifth of its quantity and then
sugar was added to it. The attendant would prepare and take it to the Swami by means of a forcep.
The Swami drank it as such in its boiling state.
The said attendant would sweep and clean the rooms and inner apartment where the Swami used to
remain absorbed in his blissful state, and fed in time the sacred lamp (originally lit by the Swami)
with oil and kept it trimmed and ever burning. One day he happened to enter Swami's room for his
daily routine of work. It was just the time the Swami, after a blissful absorption, had opened his eyes
of Grace which met incidentally (or rather by an act of Grace) the eyes of his attendant. At once the
latter was transported into a trance of higher consciousness, and he remained absorbed in it. Other
devotees were surprised to know about the incident and asked the Swami what was to be done with
the said Purushottama Reddiar. The Swami replied "Do not disturb him; He would get up his own
accord". After four or five days of unmoved and absorbed trance, he got up to move out, but yet he
remained in a state of silence continuously for months without speaking to anyone.
It was this attendant who had asked once to the Swami to show him Grace by giving him a Sadhana,
i.e., a way of practice for his spiritual development. The Swami said, "You are humble as I am. If you
do sadhana (i.e., practice of yoga discipline such as meditation) you may receive some light within
and a power to do some siddhis (i.e. lower siddhis of an occult nature) and you would grow proud of
them to boast of and you would get ruined. So, you do not need any sadhana. But follow the practice
of seeing all beings as your own self (i.e., cultivate the vision of equality with all beings) and get it as
your habitual nature. One who gets in his nature this habit of seeing all beings alike, is verily the
omnipotent Divine". Then by Swami's blessings Purushottama Reddiar took up the work of receiving
all the visitors and devotees coming to Vadalur with warmth and tenderness of love and served them
with food and drinks at the Dharmashala after making kind and due enquiries as to their needs in
that respect. Thus by his attitude of equality, tenderness of love and dedicated and humble service
to one and all alike he came to discharge many and varied functions, notably as secretary of the
Dharma Shala and Satya Jnana Sabha for many years in the later part of his life. It is no surprise
that into such a one, the Swami poured his eyes of Grace and uplifted him to a state of higher
consciousness as happened in the foregoing incident at "Siddhi Valaga maliga ".

Eternal Divinity - ArutperunJothi

 
So far it was held that we are but eternal souls temporarily encased in this physical body. The
followers of Advaitha thought that the grace of the Lord would deliver us from this physical
imprisonment. Advaitha philosophy preaches that soul and God ramain as one without duality. The
aim is to merge this soul into Godhead as to become inseparable. How can one hold his
consciousness without a frame to hold it? It can be explained thus.
The physical body is like the outer glass of an electric bulb. As long as the bulb is intact, light will
emanate from the bulb. The moment the glass cracks, the glow stops. Similar is the case with the
physical body. When the body is dropped the feeling of consciousness is merged with the Almighty,
and it ceases to function. But the philosophers of Advaitha insist that this illusory body is essentially
needed till the feeling of consciousness merges with the Brahman-the God. Their resumption is that
after merger, we can drop the mortal frame and remain in oneness with god for ever. Here they
totally forget that though the soul is eternal in existence, such existence alone cannot be called as
illumination.
The truth is that to get illumination and divine experience some sort of frame as the body is needed
till it realises the eternity. Almost all realigions and philosophical systems insist on a body-less
liberation. They insist that after illumination one has necessarily to shed his mortal frame. But even
common sense will speak that one should have the semblance of a body, whether physical, or
ethereal to hold on one’s consciousness. Those sages of yore never thought that it is possible to
lead illumined lives by retaining this body simultaneously. They thought that the humanity at large
aspire for the dizzy height of godhead discarding the physical body. Such out moded and stale
religions and physical systems have brought out more and more fetters on man, instead of liberating
him from the bondage.
The human beings were groaning under its weight during the past centuries. Fortunately the
Almighty Himself knowing the plight of man has come to the rescue of the mankind. All the said
miracles, siddhies and liberation are only a fraction of His compassionate power. The major portion
has now been revealed to the mankind though his chosen disciple, the saint Ramalingam, now
called as Thiru Arutprakasa Vallalar.
We have already given about his achievements in this regard in the previous pages.  It is He who
has assured that the so called God is within Him and wiht His guidance, he can become He Himself.
In other words, God has emanated as a human being in order to make man realise himself as one
with Effulgence. The Divine Light has descended from lofty heights into the human form in order to
make him immortal. From the soul of man, it spreads throughout, transmuting the mortal body into
an immortal golden one during the process. For this, one has to eschew the ephemeral pleasures
and get into deep meditation to realise the real truth, and be compassionate towards all living
beings.
Commpassion occupies the core place of the God. The universe is enlightened by this compassion.
Similarly if one aspires to get enlightened, he must start his quest only from within. This practical
way ia called ANAGANERI, which is the path laid down in suddha sanmarga and this makes one to
live in eternal Bliss ultimately. This path of Anaganeri is a new path devised by saint to enter the
kingdom of God and live in oneness. So far, the materialists and other worldly people who led a
material life, discovered many new things but breathed their last, at the end.
The yogis and other saints finding the world to be a fetter renounced the world, got into deep
meditation and merged with him and thus left the world.  In both the above cases, whether he is a
materialist or a spiritualist, the life is lost.
This is against the principles of the saint, since he used to live from the soul-abode and at the same
time to live in the outer world, with the assumption that the latter life is not a fetter to him, except it is
intended to equip him with all experiences, which will make him to realise the Truth at the end.
This is called Anaganeri, which has brought new dimensions to the mankind through our saint.
It will be interesting to note that the first two letters of the two words-GOD, ALMIGHTY when
combined together will form the word ‘GOAI’.
This observation confirms the truth that it is only the Omnigracious Light of God Almighty which
heads to take possession of the human being gradually to metamorphosise the same into the
Eternal Divine Being - The Goal.
Profound compassion and the highest realisation of the Almighty are well reflected in the saint’s
most famous, oft-repeated unique Mantra (sared utterance), which is given below:
ARUTPERUNJOTHI
ARUTPERUNJOTHI THANIPPERUNGKARUNAK
ARUTPERUNJOTHI
As favoured by the disciples, the literal meaning of this is given as the great effulgence of the Lord
with his profound compassion coming to rule the earth.
But the true meaning of this stanza is quite a different one and unless one views this from the inner
light with a broad based mind, he cannot have the true meaning. From the experience gained in this
line of thought we could see what it is.
The first line can be explained as below:
Before the formation of this universe, darkness prevailed everywhere, and this made one to believe
that even the Almighty was inactive during this period. But this is not true, in as much as the God
has neither a begining nor an end. The supreme Grace Light has its existence but could not be
perceived by anybody as he was in an invisible stage. Only to prove this, the saint has noted in the
first line that the Lord Arutperunjothi existed even before the creation of this universe.
How his presence has been perceived, is defined in the middle line. The supreme effulgence with all
his benevolence is now acting in the universe both with his inner and outer forms to uplift one and all
and thereby make them live a blessed life for ever. This represents the uruva form and formless
(aruva)stage.
In the last line the so called Arutperunjothi alone is noted which denotes the fact that the effulgence
will remain for ever even after the destruction of this universe. The truth that the Almighty is ever
existing is thus proved beyond doubt by this.
‘DAEIOU’
and its internal meaning
During the month of November, 1873, the saint gave a long sermon after hoisting the flag in front of
Siddhivalagam by clearly instructing the audience as to the type of work that should be undertaken
by them in future. Some of the excerpts are reproduced below:
“Behold, Please don’t aim at any religion as the deity revealed therein is only a model and the real
truth has not been disclosed there transparenly.
If we begin to study them after taking much pains, in the short span of time allowed before us, we
will be benefitted to a very small extent and thereby miss the opportunity of living eternally with a
Blissful life.
The time is very short. For all the above things,I now stand as the sole witness. You very well know
the deepest faith I once had in Saivism. That aim has now vanished. The reason as to why I had
such deep faith in saivism at that time will only reveal the meagre knowledge possessed by me then.
The God has elevated me to the highest plane now. This is Solely due to my complete surrender. If
you adopt the same path, you will also get the best benefit. It is not the religious fervour that has
helped me to achieve this distinction is only H is Grace. The merciful deed of the Gracee (îò¾ )
alone has installed me in this super plane”.
(Mahopadesam)
The saint has affirmed by stating that Dayavu(Grace) alone has taken him to this unascendable
height.
It is now our part to know the real meaning of Dayavu more vividly., and this is explained below.
The Tamil world Dayavu is mostly known as love, mercy, grace, etc,.But it has got a wider meaning.
When we commence our new life from the Wisdom temple, the light ever glowing from the cerebro
spinal cavity, will give new thoughts and ideas.
Once the expression of Dayavu is implemented through one’s thoughts, words and deeds, it is sure
that he will get more elucidation.
On the basis of the experience gained, we shall get at the real truth now.
The letter Da- î in Tamil is the 7th consonant and is considered to be the abode of the Lord in the
seventh stage of the human body(Niradharam) fro m where one has to realise his existence and
abide with God with ever lasting happiness.
Ya- ò Signifies the existence of the God in the soul form of the human body expressing the soul and
sense knowledge.
Thus the combination of these two letters îò represents the God in the human form tolead a divine
lefe in the world.
As regards the letter vu- ¾ it represents the world with all its animae and inanimate objects which
have been created for the sole purpose of gaining experience and in the long run to achieve the goal
of immortality.
Further the letter ‘vu’à is placed as fifth vowel, depicting the penta powers of the God. As a
significance of this, the human being has got five fingers in each of his hands and legs.
From the above, it can well be inferred that Dayavu is the real form
of God and its experience will make one to live with Godhead.
For non-Tamils it is not easy to make them to understand the real meaning of Dayavu, and for this
purpose, a new word has been coined in English as ‘DAEIOU’ and it is hoped that it will werve the
purpose.
This word contains one consonant and five vowels.
Everyone knows that vowel is the life form of the alphabbet and consonant denotes the body form.
The letter ‘D’ in the upturned form represents the head of the human being, where the Inner Light is
ever kept glowing.
From this light, the penta powers of Porul, Kiriya, Gnana, Yoga and Arul (representing the five
vowels) are spreading around to produce in the universe all atoms, energies, Intelligence, Omni-Soul
power and Universal Blissful life of God-man.
Thus by this Daeiou representation , one can realise the Eternal Blessed life of Bliss and live in this
world for ever in an immortal stage.
This bliss-giving life is a must to the whole mankind.
This is neither a religious nor an irreligious life in nature.
Also it is not a material or spiritual life of the famous saints and rishis of yore.
So, no one should take this as a challenge to their present life.
Without any prejudice and religious chauvinism and casteism, everyone has to extend his ‘Daeiou’
life form the Divine centre within him.
When the life blossoms from the innermost, all the truth will come to light, which will aid and guide
the humanity to make the life completely Blissful.
The keyof Grace is necessary to open the lock of fetters and it has been distinctly styled as vast
compassion.
In other words, one has to offer his compassionate life to God in order to get himself transformed as
God.
Let this Goal of Daeiou life be achieved through the munificence of the Omnnigrace by one and all
and adore our Lord who is all in all.