I have been gained by followings the HIS HOLINESS VALLALAR’s words recorded in Perubadesam, Agaval, Prose, and Vinnappams and published (these are known by most of us).
THEY ARE;
1) “ I have been telling for the past 2 ½ years. Hereafter the
Preachers will be silent. You should not be like what you
Were in the Past. THIS THE LAST WORD”.
(Vallalar preached in Perubadesam on 22-10-1873)
2) “ I have been upset by the happening in Sathya Darma Salai.
Hence the persons in the Salai should strictly follow
Sanmarga and follow mind and speech control to start with.
( In His letter Dated 09-03-1872)
3) “ Religions, Rituals and Customs are the always and main impediments for Suddha Sanmargha ….
(Vallalar said in Sathya Cieru Vinnappam)
4) “ Now God has uplifted me un-imaginable higher level, this
Profit has been possible by getting rid off religions and
Customs and Rituals. So, if you get away from religions and rituals and customs like me, you can achieve similar Big profit.
(Vallalar preached On 22-10-2009)
5) “ Till You have not understood Sanmargha Doctrine as it is…
( Vallalar Said on 30-01-1874)
6) “ I have come to tell the truth and you have not come
Forwarded to understand the truth. The predecessors have
Buried deeply the truth of God.
(Vallalar said on 2210-1873)
7) “ to wipe out the Caste and Religions’ established proceduces…”
His Holiness Vallalar published Notification on 12-04-1871 as follows;
சன்மார்க்கப் பெரும்பதி வருகை .
பிரஜோற்பத்தி வருடம் சித்திரை மாதம் 12 ம் தேதி – 12 .4 . 1871 .
திருச்சிற்றம்பலம் .
சுத்த சிவ சன்மார்க்கம் ஓன்றே இனி எல்லா உலகத்தும் வழங்கும் . இதற்கு எவ்விதப்பட்ட தடைகளும் இல்லை . தடையற்ற பெருநெறி வழக்கம் இக்காலந்தொட்டு அளவிறந்த நெடுங்கால வரையில் வழங்கும் . அதன்மேலும் வழங்கும் . பலவகைப்பட்ட சமய பேதங் களும் , சாத்திர பேதங்களும் , ஜாதி பேதங்களும் , ஆசார பேதங் களும் போய் சுத்தசன்மார்க்கப் பெருநெறி யொழுக்கம் விளங்கும் . அது கடவுள் சம்மதம் . இது 29 மாதத்திற்கு மேல் .
இப்போது வருகிற நமது கடவுள் இதற்கு முன் சமய சாத்திர புராணங்களில் வந்ததாகச் சொல்லுகின்ற பலவகைப்பட்ட ஏற்பாட்டுக் கா்த்தா்கள் , மூா்த்திகள், கடவுளா் , தேவா் , அடியார் , யோகி , ஞானி முதலானவா்களில் ஓருவரல்ல . இப்படிச் சொல்லப்பட்ட எல்லா மூர்த்திகளும் , எல்லாத் தேவா்களும் , எல்லாக் கடவுளரும் , எல்லாத் தலைவா்களும் , எல்லா யோகிகளும் , எல்லா ஞானிகளும் , தங்கள் தங்கள் அனுபவங்களைக் குறித்து எதிற்பார்க்கின்றபடி எழுந்தருளு கின்ற தனித்தலைமைப் பெரும்பதி .
இது உண்மையாயின் அந்தப் பதியின் அருளை நான் பெறுவேன் . பெறுகின்றேன் . பெற்றேன் . என்னை யடுத்த தாங்களும் பெறுதற்கு யாதொரு தடையுமில்லை . பெறுவீர்கள் .பெறுகின்றீா்கள்.பெற்றீா்கள்அஞ்சவேண்டாம் .
-வள்ளலார்
(
சிதம்பரம் இராமலிங்கம்)
(Kindly note that the above notification issued only by Our His Holiness Vallalar. This is a original hand writting document of Vallalar.)
ஏமாறுதல் இருக்கும் வரை ஏமாற்றுதல் இருக்கும். – apjarul.
கடந்தமுறை வடலூர் சென்றிருந்த போது பல “இளைஞர்கள்” (வயது 25 to35) வள்ளலாரின் சுத்தசன்மார்க்கத்தில் முழுமையாக ஈடுபட்டிருப்பதை பார்க்க முடிந்தது. அவர்களில் சிலரிடம் நாங்கள் பேசக்கூடிய சூழல் ஏற்பட்டது. அதில் ஒருவர் வள்ளலாரால் ஈர்க்கப்பட்டு முழுமையாக ஈடுபடலாம் என உள்ளேன் என்றார். அவரிடம் தாங்கள் என்ன வேலை செய்கிறீர்கள்? வருமானம் என்ன? என கேட்டோம்.அதற்கு வேலையெல்லாம் இல்லைய்யா? இங்கு வந்திட்டேன். அன்னதானம் செய்து ஜூவகாருண்யத் தொண்டு செய்யப் போகிறேன் என்றார். அவரிடம் எந்த சபையயில் பணி செய்ய போகிறீர்கள் என்றதுக்கு தனியாக என்றார். அவரை பார்த்தால் வசதி படைத்தவராக தெரியவில்லை. இருப்பினும் உங்கள் வீடு, வசதி குறித்து கேட்டதுக்கு, அவர் வீடு குடும்பம் குறித்து கூறாமல், தனக்கு வசதி கிடையாது என்றார். பணம் வசூல் செய்து ஜூவகாருண்ய பணி செய்ய வள்ளலார் கட்டளை என்றாரே பார்க்கலாம். எதற்காக இங்கு இது குறித்து பேசுகிறோம் என்றால்,அன்னதானம் ஜூவகாருண்யம் என்ற பெயரில் பலர் இறங்கி உள்ளனர்.ஏற்கனவே பல சபை சங்கங்கள் இப்பணியில் இருக்கின்றன. அங்கு பல வயதானவர்கள் சிரமப்பட்டு வருகின்றனர். அங்கு பணி செய்ய இது போன்ற இளைஞர்கள் செல்லாமல், தனியாக இவர்கள் கலெக்சன் பண்ணி செய்ய முற்படுவது தவறே ஆகும். இன்று வயதான ஏழைகள் பலர் (வயது 70 க்கும் மேல்) உழைத்து கஞ்சிக்காவது சம்பாதித்து பிழைக்கிறார்கள். பழ வியபாரி பாட்டிகள், மூடை தூக்கும் வயதான தாத்தாக்கள், சோப்பு சீப்பு விற்கும் கண் தெரியாதவர்கள் என நாம் தினம் பார்க்கிறோம். ஏழையாக இருந்தாலும் பெரிய படிப்பு படித்து, உழைத்து நாலு பேருக்கு உதவிட முயலும் இவர்கள் மத்தியில் எந்தொரு படிப்பு,உழைப்பு இல்லாமல் வள்ளலார் பெயரைச் சொல்லி வரும் இந்த இளைஞர்களை நினைத்து பார்க்கமுடியவில்லை. உழைத்து வருமானம் செய்ய வேண்டிய வயதில் அந்த எண்ணமில்லாத இந்த இளைஞர்களை எண்ணி வருத்தப்படுவதா? இல்லை, இவர்களுக்கு அன்னதானம் ஜூவகாருண்ய பணிக்கு பணம் கொடுத்து ஊக்குவிக்கும் மனிதர்களை குறித்து கோபப்படுவதா? இனி இது போன்று வருபவர்களிடம் கூறுங்கள்; வள்ளலார் ஆன்மீகவாதி மட்டுமில்லை முதல் கல்வெட்டு ஆராய்ச்சியாளர், வள்ளலார் ஒரு சித்த மருத்துவர், வள்ளலார் ஒரு பதிப்பாசிரியர், நூலாசிரியர், வள்ளலார் ஒரு அருட்கவிஞர் இன்னும் பல. அறிவு அன்பு சொல் செயல்கள் பணிகள் எல்லாவற்றிலும் இருந்து தான் ஒரு அருட்ஞானியாக உயர்ந்தார் என்று சொல்லுங்கள். முற்றிலும் கைவிடப்பட்ட அநாதைகளுக்கு அன்னமிடுவதே ஆன்ம லாபம் என அறிக. அன்னதானம் மட்டுமில்லை அநாதைகளின் மற்ற தேவைக்கும் நாம் உதவிட வேண்டும். தருமசாலையில் ஏழைகளின் பசியை நீக்கி இறை உண்மையை அவர்களுக்கும் தெரிவிக்கவே சபையும் அருகில் உள்ளது. அன்னதானம், ஜூவகாருண்ய பணி,சுத்த சன்மார்க்க நெறி பரப்பும் பணி என்று சொல்லி வருபவர்களின் உண்மை தன்மை அறிவதும் முக்கியம். அவர்களின் விபரம்,சுத்த சன்மார்க்கம் குறித்த அவர்களின் அறிவு இவை நாம் தெரிந்திருக்க வேண்டியது அவசியம். (எல்லோரையும் இப்படியாக நினைத்து விடமுடியாது என்பதையும் இங்கு கருத்தில் கொள்ள வேண்டும்).எப்படி இருந்தாலும்,படிப்பு, (இங்கு படிப்பு என்றால் ஸ்கூல் செல்வது மட்டுமில்லை பள்ளி செல்லாமலும் ஒன்றை குறித்து தெரிந்து கொள்ளுதலும் படிப்பே) ஆக படிப்பு, உழைப்பு இல்லாதவர்களுக்கு சுத்த சன்மார்க்க தகுதி வராது. “ஏமாறுதல் இருக்கும் வரை ஏமாற்றுதல் இருக்கும்.” நிலையத்திடமே நாம் நன்கொடைகள் வழங்கிடுவோம். கோடிகள் கணக்கில் உள்ளது. டன் கணக்கில் அரிசி பருப்பு உள்ளது. அன்னதானம் மற்றும் ஜூவகாருண்ய பணிகள் விரிவாக்கி பணியாட்களை அமர்த்தி மற்றும் நம் சேவையையும் வழங்கி, நிலையம் சிறப்பாக செயல்பட ஆதரவும், அங்ஙனம் செயல்பட வேண்டும் என்ற கோரிக்கையும் வைப்பதே நம் கடமையாகும்.
Chinna Muthukrishna Reddiar vs The Authorised Officer, (Land … on 3 May, 1988
ORDER Swamikkannu, J.
Exemption is prayed for by the writ petitioner on the ground of the Institution being one which is a of religious character and also of a public nature. Since naivedyam is offered and also other formalities of a puja are performed so far as the Jothi worship is concerned, it is submitted by Mr. M.N. Padmanabhan, learned Counsel for the petitioner that the Institution is one of a religious denomination of public nature.
In Sri Lakshmindra Theertha Swamiar of Sri Shirur Mutt v. Commissionerit was held that the profession of religion implies, the right of the person who believes in a religion to state his creed and also to propogate it either by speech or by writing or by any other visible means. The practice of religion is the practical expression of his belief in the particular form of private or public worship. Religion has been defined by Field, J., in Davis v. Benson (1980)133 U.S.333 : 33 Law Ed. 637 as meaning “a man’s views of his relations to his Creator, and to the obligations they impose to reverence for His being and character, and obedience to His will. It is often confounded with the cultus of form of worship of a particular sect, but is distinguishable from the latter. In Commissioner of Hindu Religious and Charitable Endowments, Madras, v. Sri Lakshmindra Theertha Swaminar and also in the case reported in Ratilal Panachand Gandhi v. State of Bombay it has been held that religion is certainly a matter of faith with individuals or communities and it is not necessarily theistic. There are well known religions in India like Buddhism and Jainism which do not believe in God or in any Intelligent First Cause. A religion undoubtedly has its basis in a system of beliefs or doctrines which are regarded by those who profess that religion as conducive to their spiritual well-being, but it would not be correct to say that religion is nothing else but a doctrine or belief. A religion may not only lay down a code of ethical rules for its followers to accept, it might prescribe rituals and observances, ceremonies and modes of worship which are regarded as integral parts of religion, and these forms and observances might extend even to matters of food and dress. The word ‘religion’ has not been defined in the Constitution of India and it is a term which is hardly susceptible of any rigid definition. In Sri Venkataramana Devaru v. State of Mysore it was held that what constitutes the essential part of a religion is primarily to be ascertained with reference to the doctrines of that religion itself. If the tenets of any religious sect of the Hindus prescribe that offerings of food should be given to the idol at particular hours of the day, that periodical ceremonies should be performed in a certain way at certain periods of the years or that there should be daily recitals of sacred texts of oblations to the sacred fire, all these would be regarded as parts of religion and the mere fact that they involve expenditure of money or employment of priests and servants or the use of marketable commodities would not make them secular activities partaking of a commercial or economic character; all of them are religious within the meaning of Article 26(b) of the Constitution. In Ram Chandra Deb v. State of Orissa it was held that the expression ‘religion’ mentioned in Clause (b) of Article 26 of the Constitution includes not only the philosophical side of religion, but also religious practice as laid down in the tenets of any religious sect. In matters of religion, the right of management given a religious body is a guaranteed fundamental right which no legislation can take away. In Sri Ramasramam v. Commissioner for H.R. and C.E., Madras it was held that the term ‘religion’ clearly refers to certain characteristic types of data (beliefs, practice, feelings, moods, attitudes etc.,) It primarily involves some immediate consciousness of transcendent realties of supreme personal worth vitally influencing life and thought, expressing themselves in forms which are conditioned by the entire stage of development reached by the individual and his environments and tending to become more explicit and static in mythologies, theology, philosophies and scientific doctrines.
Religions, by which are meant the modes of divine worship proper to different tribes, nations or communities and based on the belief held in common by the members of them severally. There is no living religion without something like doctrine. The lexicographer’s definition of ‘religion’ can be gathered from the Shorter Oxford Dictionary, Funk and Wagnell’s New Dictionary of the English Language, Webster’s International Dictionary of the English Language, Murray’s New English Dictionary and Earl Jowits Law Dictionary:
(i) Action or conduct indicating a belief in reverence for, and desire to please, a divine ruling power; the exercise or practice of rites or observances implying this;
(ii) Some system of faith and practice, resting on the idea of the existence of one God, the Creator and Ruler to whom His creatures owe obedience and love;
(iii) A belief in an invisible superhuman power (or powers) conceived of after the analogy of the human spirit, on which (or when) man regards himself as dependant, and not to which (or whom) he thinks himself in some degree responsible together with the feelings and practices which naturally flow from such a belief.
(iv) The outward act or form by which men indicate their recognition of the existence of a God or of gods having power over their destiny, to whom obedience, service, and honour are due; the feeling or expression of human love, fear or awe of some superhuman and overruling power, whether by profession of belief, by observance of rites and ceremonies, or by the conduct of life; a system of faith and worship; a manifestation of piety as ethical religions, monotheistic religions, natural religion, revealed religion, the religion of idol worshippers. Religion (as distinguished from theology) is subjective designating the feelings and acts of men which relate to God. As distinguished from morality, religion denotes the influences and motives to human duty which are found in the character and will of God, while morality described the duties to man, to which true religion always influences.
In the instant case before us, the concept underlying the worship by the followers of Sri Ramalinga Swamigal is not worship of an idol or praying without an idol, but it is a worship made to the Light or Fire. In other words, Sri Ramalinga Swamigal wanted to have a compromise between idol worship and worship of God without a form. And so, he introduced a system by which the naked fire, either in the form of a lamp or a lighted camphor is made the object of worship. Mr. M.N. Padmanabhan, learned Counsel for the petitioner, submits that inasmuch as naivedyam is offered even during the worship of the Light in the form of a lamp or a burning camphor, it tends only to be a religious offering and therefore, when the followers of Sri Ramalinga Swamigal worship a lamp or light, the said mode of worship should be held as religious in character.
In this regard, Mr. P. Samuel, the learned Government Advocate, submits that the concept of religious worship, so far as Sri Ramalinga Swamigal Madam is concerned, cannot be considered as a religious one and the Supreme Court has held in S.P. Mittal v. Union of Indiathat the repeated utterings of Sri Aurobindo and the Mother that the Society and Auroville were not religious institutions and host of other documents made it clear that neither the Society nor Auroville constituted a religious denomination and the teachings of Sri Aurobindo only represented his philosophy and not a religion. Even assuming but not holding that the Society or the Auroville were a religious denomination, the Auroville (Emergency Provisions) Act, 1980 was not hit by Article 25or 26 of the Constitution. The Actdid not curtail the freedom of conscience and the right freely to profess, practice and propagate religion. Therefore, there is no question of the enactment being hit by Article 25.The Act 59 of 1980 did not stand in the way of the Society to manage its affairs in matters of religion. It has only taken over the management of the Auroville by the Society in respect of the secular matters. Thus the Act neither violated Article 25 not Article 26 of the Constitution. The dissenting judgment in the said case is to the effect that Sri Aurobindo truly was a religious teacher and taught and was understood to have taught new religious doctrine and practice. There is no reason why ‘Aurobindoism’ cannot be classified, if not as a new religion, as a new sect of Hinduism and why the followers of Shri Aurobindo cannot be termed a religious denomination. Shri Aurobindo, of course, disclaimed that he was founding a religion. No great religious teacher ever claimed that he was founding a new religion or a new school of religious tought. The question is not whether Shri Aurobindo refused to claim or denied that he was founding a new religion or a new school or religious thought, but whether his disciples and the community thought so. There is no doubt that they did, not only his disciples and followers, but religious leader all the world over and all faiths. Therefore, the Aurobindo Society is a section of a religious denomination within the meaning of the expression in Article 26 of the Constitution. However, Auroville is a township and not a place of worship. It is a township dedicated, not to the practice and propagation of any religious doctrine, but to promote international understanding and world peace, surely a secular and not a religious activity. This dissenting view is very much relied on by Mr. M.N. Padmanabhan for the petitioner and he submits that what Sri Ramalinga Swamigal has preached were only the principles that are available in Hinduism, but he only wanted that the practice of Hinduism should be in conformity with the progressive views and should not be blindly followed. In other words, according to learned Counsel for the petitioner, what Sri Ramalinga Swamigal preached, were only the principles of Hinduism. It is submitted on behalf of the petitioner that Sri Ramalinga Swamigal truly was a religious teacher and he taught and was understood to have taught a religious approach to the Hindu doctrines and practice and as such, there is no reason why the sect of Sri Ramalinga Swamigal cannot be classified, if not as a new religion, as a new sect of Hinduism. The majority view of the Supreme Court in the above case is to the effect that the ‘Aurobindoism’ is not a religion.
In the instant case, in order to appreciate the contentions of the parties, it is necessary to know the implication of the terms, ‘religion’ and ‘religious institution of a public nature’, since it is on that basis exemption in now prayed for. The word ‘religion’ has not been defined, as already noticed, in the Constitution, and indeed it is a term which is hardly susceptible of any rigid definition. In reply to a question on ‘Dharma’ by the Yaksha, Dharmaraja Yudhisthira said this in the Mahabharata:
(Formal logic is vascillating Srutis are contradictory. There is no single rishi whose opinion is final. The principle of Dharma is hidden in a cave. The path of the virtuous persons is the only proper course.).
Sri Ramalinga Swamigal, of course, disclaimed that he was founding a new religion. The question is not whether Sri Ramalinga Swamigal refused to claim or denied that he was founding a new religion or a new school of religious thought, but whether his disciples and the community thought so. His Madam was first established at Vadalur, a few miles away from Chidambaram in South Arcot District. There, in the place of worship he had installed a flame which was worshipped by as well as by his followers. It is known as ‘Jyothi’. Even person belonging to the Muslims community take part in the worship and even in the deliberations conducted by the Madam, persons belonging to the other religions had participated as they had respect and regard for the principles preached by Sri Ramalinga Swamigal. Sri Swamigal sang about six thousand verses in Tamil and some of his manuscripts are kept safely at Vadalur where he had established three institutions, namely, (i) the place of worship), (ii) the place where the poor and the needy are fed and (iii) the place for imparting education to the uneducated irrespective of age. He proclaimed as part of his principles certain progressive ideas such as widow re-marriage as well as educating students undergoing studies to get themselves acquainted with English as international language, Tamil as the mother-tongue and Sanskrit as a cultural link with the other parts of the motherland. So, apart from exhibiting purely a religious character, his principles also embrace progressive views such as giving marital life to the widows. Only when he started writing the sixth Thirumurai, Sri Swamigal had expressed these views. So far as the other five Thirumurais which were written earlier are concerned, he was only singing in praise of Lord Nataraja as well as Goddess Parvathi in the name of ‘Vadivudai Amman Virutham’ arid Lord Shanmugha of Yhiruhtani-Quoting the above instances. Mr. M.N. Padmanabhan submits that Sri Ramalinga Swamigal re-interpreted the Hindu idealistic heritage in the light of his own approach to the religion, rejecting the age-long traditions which, according to him, were meaningless:
In the South Arcot Gazetteer, are given the last day’s accounts of the Swamigal, in the words of a European Collector who opened the door of the room in which he had kept himself locked, and nothing could be seen. In other words, it was believed that he had made his body reduce itself to thin air just as a camphor kept exposed to the atmosphere dissolves itself in the air. And he therefore preached that one need not die and he can live all along. While he was uttering those faiths he declared that what he was saying was only the truth:
Therefore, what we find in the doctrine preached by Sri Swamigal cannot be said to be one of reforming Hindu religion. On the other hand, he only expressed his belief.
The case in Ratilal Panachand Gandhi v. State of Bombaywas decided by five of the learned Judges who constituted the Bench, which decided the Shirur Mutt case. What a was said in the Shiru Mutt case was reiterated and it was again emphasized that religion was not merely an opinion, doctrine or belief and that it had its outward expression in acts as well. The following observations of Davar, J., in Jamshedjee v. Sonabai (I.L.R. 33 Bom.122 were approved.
If this is the belief of the community, and it is proved undoubtedly to be the belief on the ‘Zoroastrian community’, a secular judge is bound to accept that belief: it is not for him to sit in judgment on that belief, he is not right to interfere with the conscience of a donor who makes a gift in favour of what he believes to be advancement of his religion and the welfare of his community or mankind.
So, it is a well established principle of law that Judges’ faith or lack of faith in religion is irrelevant in deciding what are the matters of religion.
In the instant case before us, the donor who has made a gift in favour of Shri Ramalinga Swamigal Madam, has observed that there should be performance of naivedyam.
In Shirur Mutt case A.I.R. 1954 S.C. 282 Mukherjee, J. speaking for the Bench, examined the question in detail, in the aspects of religious character while dealing with the vires of the Madras Hindu Religious and Charitable Endowments Act, 1951, which was sought to be made applicable to the institution known as Shirur Mutt constituted at Udipi and reputed to have been founded by Shri Madhwacharya, the renowned exponent of ‘dualistic theism’ in the Hindu religion. The Trustees and the beneficiaries of the Mutt claimed to be the followers of Shri Madhwacharya. The question arose whether the spiritual fraternity constituted by the followers of Shri Madhwacharya could be said to be a religious denomination, within the meaning of Article 26of the Constitution entitling them to manage their own affairs in matters of religion. The Court noticed that while Clause (b) of Article 26guaranteed to a religions denomination the right to manage its own affairs in matters of religion, other clauses of the Article dealt with the right of a religious denomination to acquire and own property and to administer such property in accordance with law. The administration of its property by a religious denomination having thus been placed on a different footing from the right to manage its own affairs in matters of religion, the Court said thus:
The latter is a Fundamental Right which no Legislature can take away, whereas the former can be regulated by laws which the Legislature can validly impose. It is clear, therefore, that questions merely relating to administration of properties belonging to a religious group or institution are not matters of religion to which Clause (b) of the Article applies.
Mukherjee, J., then proceeded to consider that where matters of religion. The learned Judge noticed that ‘religion’ was a term which was hardly susceptible of any rigid definition. He rejected the definition given in Davis v. Senson (1890) 133 U.S.333 as neither precise nor adequate and went on to say as follows:
Religion is certainly a matter of faith with individuals or communities and it is not necessarily theistic. There are well known religions in India like Buddhism and Jainism which do not believe in God or in any Intelligent First Cause. A religion undoubtedly has its basis in a system of beliefs or doctrines which are regarded by those who profess that religion as conducive to their spiritual well being, but it would not be correct to say that religion is nothing else but a doctrine or belief. A religion may not only lay down a code of ethical rules for its followers to accept, it might prescribe rituals and observances, ceremonies and modes of worship which are regarded as integral parts of religion, and these forms and observances might extend even to matters of food and dress.
Our scriptures proclaim from the very start that there is only one Reality in the world, which is described in different ways by sages:
*(X X X X X X X) One of such Indian sages and philosophers was Sri Ramalinga Swamigal. He was born in Maruthur. When he was barely about and was seven years old, he could give the meaning of the “Panchakshara Mantra” and had lectured for hours together on a single song at the pail of a philanthropist in North Madras. Even his elder brother did not know that he was so well versed, because the Swamigal has no formal education imparted to him when he was young. He said of himself that he had learnt without being taught by any one:
In view of his amazing ability he was able to compose songs in simple, understandable Tamil. Some of the verses composed by him disclose that had ample knowledge in the Sanskrit language.
The problem of man’s life after death is a searching question which has been taken up, discussed and analysed at length by every philosophy in the world. The most predominant thought in every philosophy is that man’s life in this mundane, money-made world is a trial or a probation for him to pass through the crucial divine ordeal. Very great world thinkers have mooted out new ideas and promulgated new concepts in accordance with their cultural heritage of the land. The philosophy of the West is intensely analytical in its approach and attitude towards the problems of life. The philosophy of the East tries to unify all interacting forces and contradictions in life. Our philosophy has taught us that this world is unreal and that the life as led in this world is going to be short lived. It is the ephemerality of human life: a very unique idea stressed by Indian Philosophers. Our understanding of Saint Ramalinga will be very clear if we understand the basic principles of Indian Philosophy. The philosophy of Saint Ramalinga is in his own way a violent deviation and departure from Vedic philosophy; though different in form, the ultimate aim which even Ramalinga Swami stresses is the concept of ‘one God’. It is neither through Idol worshipping one can reach His Lotus Feet nor by worshipping without any Idol or God, but by worshipping Jyothi, the light, because we are all graving in darkness and to get at the light is the goal of life.
The problem of man’s life after death caused Ramalinga to reexamine his views on life. He never went to a particular religion in order to find out answer lay according to him in the liberation of man from the bondage of religion, narrow faith” and creeds. The uniqueness and special significance of Ramalinga lay in his sincere attempt to evolve a new thinking and a new way of looking at life. All of us are born in this world and all of us die at some time or later. This is an ordinary phenomenon. The mere physical existence of man without any ideal and purpose cannot be called ‘life’. In such a case of mere physical existence there is no difference between a stone and man. Man is superior to stone, because he has a soul in him which can evolve into higher stature. To Saint Ramalinga Death is not a possible happening. If one is very careful, in his observance of certain principles, one can avoid it. Death is no longer to him a kind of physical disintegration and decomposition of the human system. Saint Ramalinga is the one and only philosopher who has taught the mankind to attain immortality with the body. It is an idea which has to be grasped in association with various other concepts of Ram alinga. Saint Ramalinga believed that an empty stomach does not conduce the mind to think. “You cannot talk of God to a starving person, you must give him food”, so said Gandhiji. Karl Marx said that Starvation in France broke into Revolution. Saint Thirumoolar has also emphasized this point very strongly:
If the physical body starves, the soul loses its strength. A deliberately prolonged state of starvation will not take one to the heights of self-knowledge and God-realisation. The secret of attaining God realisation lay therefore not in starvation. With the help of Ramalinga, one understands that body is not a bad thing though they have seen the fast-fleeting nature of the human frame. The human system is therefore a conditional requirement for the attaintment divine sublimation. Saint Ramalinga never visualized a strange kind of dichotomy between body and soul. They live in simultaneous co-existence. Man is after all, according to Ramalinga a spark from the divine. The long and elaborate process of the unification of man with the divine is the purpose of man, which is in other words the attainment of immortality. This is the essence of Ramalinga’s philosophy. The simultaneous duality of human existence is no longer an instance of witticism to Saint Ramalinga, for he never visualised and envisaged duality in human existence. Body and soul are no two separate departments according to Ramalinga. They are one and the same. Saint Ramalinga was a greater revolutionary philospher, because he never saw a distinction between body and soul.” The crucial tenor of his thinking is that body and soul may be distinguished logically but not really.
The life of Ramalinga is a true comment on the attainment of immortality. The life of Ramalinga itself is a monumental example of his own enunciation of his own philosophy. The greatness and uniqueness in Ramalinga lies in the harmony between his doctrine and dedication, precept and performance, aspiration and achievement, profession and practice. Jesus Christ was crucified on the Cross. But the ideas of Jesus Christ were not crucified on the Cross. Christ still lives in the form of his ideas and principles. These two examples lend support and also credibility to Ramalinga’s concept of the attainment of immortality. There are three stages in his concept of the attainment of immortality. According to Ramalinga, the human body is a manifestation of several impurities. The attainment of immortality is a process of transformation of the impurity into purity. The second stage is visualized in a change from body into Gold and light. The third stage is embodied in the change from body into knowledge and wisdom. Liberation from the bondage of religion, following and practising good conduct (sanmarg) in life, compassion for all the beings in the world; these are the essential requirements for the attainment of immortality.
His own Lord was the great tutor who initiated and introduced Ramalinga into immortality. Ramalinga attained self-realization when the Lord showed him the state of immortality. Therefore the art of immortality is a pathway to God realization. Saint Ramalinga’s concept of immortality is not a mere philosophy. It is not a mere faith. It is a way of life. It is mystic state of experience. Ramalinga believed that man was a composed of even so many elements. The stage and the way to immortality lay in man’s attempt to shed every bad element and transfigure himself into Divine Light.
What is important in the demonstration of Ramalinga’s concept of immortality in his life is not the end he points out, but the way he has shown towards the art of immortality. Immortality cannot be measured in quantities, but it can be measured in relation to the amount and the extent of the degree of self-knowledge and the height of self-realization, man can rise to and arrive at.
Saint Ramalinga was a social reformer. He attacked caste system more vehemently than any other religionist or spiritualist of the previous ages. His attack is directed to the four main castes, namely Brahmana, Kshatriya, Vaisya and Sudra. He decides these divisions along with the various modes of life connected with each of them. He refuses to accept the theory of high and low castes. He says that the Lord revealed to him that there is nothing like high caste; that high caste is not distinguished by the colour of the skin and that all the distinctions of castes and modes of life are childish plays. He gives a severe blow on caste system saying that it a ghost. In some other places he decides it saying that is a farce. He also condemns as rubbish, books which suggest and advocate many subdivisions within the main castes and religions. He wants the people to treat all as equals. He declares that higher spiritual knowledge and attainments will only be possible for those who make up their mind earnestly to rejoice in giving equal treatment to their equals and low. According to Ramalinga, God is the Father of the whole humanity and other beings and He showers His Grace on all, without making any discrimination. Why should man discrimination. Why should man discriminate between humans? Hence the saint declares that ‘the Hall of wisdom’ (Satya ‘Gnana Sabha) at Vadalur will give more inspiration to those who sincerely treat all as equals. His philosophy strongly advocates equality of men and this is an important social reform the saint envisaged. In his view it is not only a social reform but also a social atmosphere conducive to healthy spiritual progress. The medical help he rendered to the poor and others are worth nothing. The fact that he was well-versed in herbal medicine is evident from the list of medicines he has given with the title, ‘Oshathi guna akarathi.’
It is evident from his earlier prose-work entitled, “Manu-murai-Kanda-vachakam” and one of his great appeals to the Lord that from his boyhood the saint was endowed with this high sense of compassion and that it was his inner urge to propagate it among the people. And when his teacher, Kanchipuram Sabapathi Mudaliar requested him to write a prose-book for the use of the children The saint used his pen for propagating indirectly the humanitarian outlook. He taught the people the indispensability of compassion for life in this world and for the eternal life to be lived in inseparable union with the ultimate Reality.’
He explains compassion as manifested in human acts in three aspects. Of them, one is the positive aspect and the others are negative. They are:
doing positive good to fellow-beings, when they suffer from hunger, disease, thirst, ignorance, poverty and fear;
refraining from killing;
refraining from taking flesh.
Of the six deeds of the positive side, he puts more stress on relieving the hungry from hunger. This along with the ‘nonkilling’ on the negative side forms ‘para-jeeva-Karunyam’, the divine compassion, as distinct from Divine Grace. All the rest are ‘apara-jeeva-Karunyam’, or non-divine compassion. These aspects of compassion make up the summum bonum of worship. This forms the first part of the essay, ‘Jeeva-karunyam’ by the saint. Relieving one from hunger and salvation only through service are two important principles which were propagated by Saint Ramalinga. It is only worship through service, according to St. Ramalinga, that can accomplish the ultimate goal. He describes compassionate service in his own way as an act of worship performed by one through the softening of one’s soul caused by the suffering of other souls in hunger, disease, thirst, poverty, fear etc., By holding such action to be prayer, he does not mean that action or work (Karmayoga) will itself give one the perception of Reality. In fact, he realised by his experience that the ultimate goal cannot be reached solely by contemplation-i.e. the way of the way of action, i.e. the way of Reality in and through the world. The reverse might also be true. Hence he showed the people the golden mean of these two ways. Non-violence and vegetarianism were stressed throughout by St. Ramalingam. He wanted promotion of Universal brotherhood. According to Ramalinga one’s compassion towards other and one’s initial knowledge of the ‘oneness’ of God will develop in one a catholicity of outlook. The universe in which we live has its origin and end in God. The knowledge of the ‘oneness’ of God can be obtained through and unbiased, sympathetic, comparative study of all religions and schools of philosophy. The catholicity of outlook, obtained by such a study will, in its turn, free one’s mind, intellect and thought process from the limited spheres-‘fetters’, so to say-like caste, family, colour, society, and nation in the physical plane, religion, philosophical notions, art, method of worship of code of life in the spiritual plane.
All these facts when realized, amount to the emancipation of soul. This emancipation will fill one’s mind with a surging interest for realizing by direct experience the essence of one’s personality apart from one’s body, and psyche and its associations with the universe in the above-mentioned planes. When this interest gets intensified to such a high level that the mind convent rates upon inwardly petitioning to God for light, i.e. enlightenment in its enquiry, the divine initiation takes place in the form of exclusive concentration. This exclusive concentration on the heights within is rendered possible by the divine initiation (experienced by him as the light and as the touch of the Holy fact of the Lord on his head). Through this concentration one can feel one’s ‘.self-independent of all physical elements and the elements of the subtle body (including the mind). This feeling is a result of perceiving each element and of controlling the temptations and distractions caused by it. Thus, as a result of the initiation, the ‘self of one’s personality-its essence-is realised.
This realization, combined with catholicity of outlook, will set one on the road to realization of universal brotherhood, i.e., the right of all souls for integration through soul-love.
As a result of this, compassion in an intensified measure will unify one with all other beings of the universe. Discriminations of all sorts will not at all be felt.
One will begin to look upon all beings as equal and to refrain from all sorts of contempt and enmity. This is the integration of souls. Once this integration of one’s soul with others is felt through intense compassion. The Lord’s Grace again comes on as guiding light. Worshipping the Lord in this inclusive approach is specially styled by the saint as ‘worship through the integration of souls’, the process of which involves a melting of the heart with a high sense of compassion. In other words, he holds that compassion is worship. “The more the melting of souls for each other, the easier will be the direct manifestation of God’s Grace”‘, says the saint. In one of his percepts the saint says that the natural trait of the soul is compassion. He continues that if a soul realizes its unlimited sphere (through compassionate service to fellow souls), it will surely experience the union with God.
With the above background, let us now see the allegations and counter-allegations in this Writ Petition. This Writ Petition has been filed by the hereditary trustee of the trust “konda Reddiar Annadhana Kattalai”, Vadalur, South Arcot District.
The petitioner’s father, in 1952, 1954 and 1958, purchased wet lands in Harirajapuram and Puliyangudi villages of Chidambaram Taluk of a total extent of 20.10 acres for the specific purpose of the dedication. In document No. 4012/59 dated 5.12.1959 he created a ‘trust’ dedicating an extend of 15.91 of wet lands in Harirajapuram village for daily feeding of mendicants and destitutes in the “Dharamasalai” of Vadalur. The terms of the Trust were also that out of the proceeds from the lands, 130 bags (of 50 MM each) of paddy should be handed over to the Executive Officer of Vadalur Temple (Sabhai) every year, 100 bags for daily feeding of 45 deserving poor persons and 30 bags for audit of accounts and incidental expenses and the residual income after paying kist and other charges, should be converted into cash and invested as deposits in banks to be subsequently utilised for augmenting the resources of the Trust obligations.
Sometime afterwards, in 1965, the father of the petitioner herein thought that provision should also be made for perpetuating the obligation of daily Neivedhyan in “Sathya Gnana Sabhai” in the Trust. So, in document No. 1801/65 dated 14.12.1965 the terms of the Trust deed were duly revised to cover the total extent of 20.10 acres and burdened with the dual obligations of feeding the poor and for daily Neivedhyam in the temple of “Sathya Gnana Sabhai”. In document No. 14/1969 dated 1.11.1969, he reiterated the dedications made in the two previous documents inter alia augmenting the resources for a fresh obligation from the outstandings due to him from various debtors to whom he had lent monies. According to the petitioner, these recoveries should be deposited permanently in Banks and from the interest accrued from them, 100 bags of ragi should be purchased annually and handed over to the Executive Officer for making porridge and doling out to the poor and needy in the “Dharmasalai” daily. The recoveries of the outstandings were entrusted to “Thuravi Kandasamy and another Rajamanikam Chettiar, a pawn-broker of Bhuvanagiri with obligation to deposit them in the Banks and diversion of interest only for the above dedication.
It is submitted on behalf of the petitioner that the various notices, enquiries and service of statements were restricted to the only trustees, respondent 2 herein, “Thuravai” Kandasamy, and the proceedings were based only on the first document dated 5.12.1959, though “Thuravi” Kandasamy had no locus standi, appearing now where therein and he came into the picture only in the second document dated 14.12.1965. The respondent No. 2 did not obviously project the details in the two subsequent documents and as such the conclusions drawn and orders passed were based solely on the recitals in the document dated 5.12.1959. First respondent applying Sections (d)(i) of the Act to the Trust, declared it as a public Trust of a charitable nature and fixed a ceiling of 5 standard acres to the trust notifying the balance of 13.40 ordinary acres equivalent to 9.19 standard acres as surplus. The second respondent appealed against the orders of the first respondent before the Land Tribunal and also revision before this Court. Obviously the two above said forums could not have passed any other orders when the full facts of the case were not laid before them. The proclamation in respect of the surplus lands under Section 18(1)of the Act had been published on 28.5.1980.
It is now submitted on behalf of the petitioner that the proceedings culminating with the proclamation referred to are liable to be quashed since the first respondent erred in issuing and serving notices and statements solely on respondent No. 2 who was not even the Managing Trustee, but only one of the trustees.
In the instant case, we are concerned only with the aspect whether the dedication is of a religious nature, and that basis, whether the petitioner can claim exemption treating the said Trust as a charitable and religious trust.
The Trust is a charitable one is not under dispute, since it is admitted by the petitioner himself in paragraph 7 that the first respondent had applied Section 5(d)(1) of the Tamil Nadu Land Reforms (Fixation of Ceiling on Land) Act58 of 1961 as amended by Act 37 of 1972 to the Trust and declared it as a Public Trust of a charitable nature and fixed a ceiling of 5 standard acres to the trust notifying the balance of 13.40 ordinary acres equivalent to 9.19 standard acres as surplus. The document dated 14.12.1965 recognises the feeding of mendicants in the Dharmasalai of the Vadalur Vallalar temple. This can be taken as charitable. The daily offering (Neivedhyam) is a religious purpose as defined in Section 2(36-E) of the Act and according to Section 2(3)(b)of the Act when a Trust is of both charitable and religious nature, it must be considered as “religious trust of a pubic nature”. Therefore according to the petitioner, total exemption from the provisions of the Land Reforms Act has to be given.
It is relevant to note that in the counter-affidavit filed by Thuravi Kandasami, the second respondent herein, it is inter lia contended that the petitioner had acted against the interests of the Trust in more than one way viz. (1) by residing in the trust house against the terms of the trust deeds; (2) by spending the trust funds for his personal use; (3) by indulging in cutting the trees on the trust property for his own use, (4) by non-co-operating with the other trustees and (5) by rendering the ragi charity not being performed by refusing to join the other trustees in withdrawing the interest accrued from the Banks. The second respondent, who is said to be one of the Trustees, prays in his counter for the dismissal of the writ petition with costs.
In the counter affidavit that had been sworn to by the Deputy Secretary to Government, Revenue Department, it is averred thus: The Konda Reddiar Aanadhana Trust, Vadalur village, South Arcot District held lands to an extent of 19.90 ordinary acres equivalent to 14.19 standard acres of land as on 1.3.1972, the date of commencement of the Tamil Nadu Land Reforms (Fixation of Ceiling on Land) Act, 1961, and amended Act 37 of 1972. The trustee of the above Trust filed a return in form 2 as required under Section 8of the Act on 20.1.1975. After enquiry the Authorised Officer (Land Reforms), Cuddalore, in his Proceedings MRI/13/Cud, dated 16.2.1977 under Section 9(2)(b)of the Act, treated the above said trust as a public trust of charitable nature. An extent of 5.00 standard acres of land was allowed to be retained in the ceiling area of the trust. Draft statement under Section 10(1) of the Act, proposing to declare an extent of 13.70 ordinary acres, equivalent to 9.190 standard acres of land as surplus was published in the Tamil Nadu Government Gazette, dated 30.3.1977. Appeal filed against that order was also dismissed. Hence the petitioner herein filed the writ petition against the publication of notification under Section 18(1) of the Act, approved in G.O.Ms. No. 2644 Revenue dated 30.11.1979 and obtained stay of further proceedings.
The counter affidavit further proceed in the following lines. The trust styled as ‘konda Reddiara Annadhana Kattalai’ at Vadalur was created by Thiru Konda Reddiar in the year 1959. The main object of the trust is feeding of poor people at Vadalur in the name of Konda Reddiar Annadhana Dharma Kattalai. The author of the trust only intended to do charity by feeding poor persons. There is no provision in the deed stipulating that feeding should be confined to only Hindus or people belonging to a particular Sect. There is no religious object indicated in the trust deed. There is nothing to infer from the recitals of the trust deed that the object of the trust is of religious nature. A reading of the trust deed leaves no doubt that the object of the trust is purely charitable and secular in character. Any person belonging to any community, faith or religion had to be fed, on a proper interpretation of the trust deed.
From the above narration, it is clear that we are concerned in this writ petition only with the question whether the petitioner can claim exemption on the ground that the public trust in question is charitable and religious one.
The authorities had held that the Trust is only of a charitable nature and had given only partial exemption. Now the petitioner wants to set aside the order of the authorities that it is only a charitable trust, since according to the petitioner the trust exhibits the characters of a religious and charitable nature, and as such, the trust is eligible to get exemption for the entire lands owned by it.
Let us now go to the root of the matter and find out whether the teachings of Saint Ramalinga are of a religious nature or only teachings exhibiting certain moral principles which Saint Ramalinga Swamigal expected to be followed by his disciples.
The Supreme Court has held that Aurobindo’s teachings are not tending towards propagating religious principles and thereby the teachings of Sri Aurobindo are not of a religious character. It is so held in S.P. Mittal v. Union of India(1983) S.C.J., 45. The following observation is made by majority.
Per Majority: On the basis of the materials placed before the Court, viz., the Memorandum of Association, of the Aurobindo Society, the several applications made by the Society claiming exemption under Sections 35 and 80 of the Income-tax Act, the repeated utterings of Sri Aurobindo and the Mother that the Society and the Auroville were not religious institutions and host of other documents, there is no room for doubt that neither the Society nor Auroville constitutes a religious denomination and the teachings of Sri Aurobindo only represented his philosophy and not a religion.
Here it is useful to refer to the passage occuring in ARUT PERUM JOTHI AND DEATHLESS BODY, Volume II, page 553. It is stated while comparing the principles of Sri Aurobindo with those of Saint Ramalinga thus:
Sri Aurobindo in his symbolical epic poem Savitri foresees the eventual fate of Death, and describes how Savitri the incarnate Mother blesses god of Death following him to live a while but as Her instrument and orders him to obey Her will and relieve the “soul of the world called Satyavan” from his black mask. The God of Death refuses to obey Her. Savitri applies her divine Force and Light on him and he suffers the consequences.
Light was a luminous tortue in his heart…. His darkness muttered perishing in her blaze…. He called to Night but she fell shuddering back, He called to Hall but suddenly it retired; He turned to the Inconscient for support, From which he was born, his vast sustaining self; It drew him back towards boundless vacancy. As if by himself to swallow up himself; He called to his strength, but it refused his call, His body was eaten by light, his spirit devoured. At last he knew defeat inevitable. And left crumbling the shape that he had worn. Abandoning hope to make man’s soul his prey And force to be mortal the immortal spirit. Afar he fled shunning her dreaded touch. And refuge took in the retreating Night. In the dream twilight of that symbol world The dire universal Shadow disappeared Vanishing into the Void from which it came The Swami also was aware of the universal problem of Death and its solution on an universal and Collective scale. His utterance agrees with Sri Aurobindo’s above lines, in spirit and substance.
(Here Swami means ‘Saint Ramalinga Swamigal).
From the above passage it is clear that the utterance of Saint Ramalinga Swamigal agrees with Sri Aurobindo’s, in spirit and substance. When once the Supreme Court has held in S.P. Mittal’s case (1983)1 S.C.J., 45 that the teachings of Sri Aurobindo only represented his philosophy and not a religion, and when the utterances of Saint Ramalinga Swamigal agree with the teachings of Sri Aurobindo, we have to hold that the teachings of Saint Ramalinga Swamigal are also not of a religious character.
Therefore, this Court holds that the trust in question, namely, ‘Konda Reddiar Annadhana Kattalai’, Vadalur, South Arcot District, is a Public Trust of charitable nature only. Therefore Section 3(36-B) of the Act is not attracted. It is not a temple. There is absolutely no religious nature as such. Saint Ramalinga Swamigal was against the propagation of religious principles. He was only very particular in propagating the principles of moral value: Hence the trust, as stated already, is a public trust of charitable nature.
It is stated that various notices, enquiries and service of statements etc. were restricted to the Trustee Thuravi Kandaswamy, the 2nd respondent. This Court is of the view that is not necessary to serve notices to each of the Trustees. Therefore on an analysis, I am satisfied that the object of the trust being only secular or charitable in character, the provisions of the Act are attracted, and that Sathya Gana Sabai is not a temple and is not a public place of religious worship. The impugned order does not suffer from any infirmity. There is not merit in the writ petition. Hence it is dismissed. Under the circumstances, there is no order as to costs.
நாம் ஒவ்வொருவரும் கண்டிப்பாக தெரிந்துக் கொள்ள வேண்டும் – வரலாற்று சிறப்புமிக்க தீர்ப்பு (ஆங்கிலத்தில்)- ஏபிஜெ அருள்:
நாம் ஒவ்வொருவரும் கண்டிப்பாக படித்து அறிய வேண்டிய மிக முக்கியமான தீர்ப்பு இதுவாகும் –
இந்த வரலாற்று சிறப்புமிக்க தீர்ப்பை வழங்கியவர் மரியாதைக்குரிய நீதிபதி அய்யா திரு சாமிக்கண்ணு அவர்கள் ஆவார்கள் – இந்த தீர்ப்பில் வள்ளலாரின் முடிபான சுத்த சன்மார்க்க நெறியை குறித்து விவரிக்கப்பட்டுள்ளது – இத்தீர்ப்பு குறித்து நாம் ஒவ்வொருவரும் கண்டிப்பாக தெரிந்துக் கொள்ள வேண்டும் என உங்களிடன் நான் வேண்டுகிறேன் – இதை தமிழில் மொழி மாற்றி அடுத்த இதழில் வெளியிடப்படும் – நன்றி அன்புடன் ஏபிஜெ அருள், கருணை சபை, மதுரை
(இத்தீர்ப்பின் தமிழாக்கம் விரைவில் இத்தளத்தில் வெளியிடப்படும்)
A great miracle happened at midnight 12 PM on 30th January 1874 in vadalur, Tamil Nadu, India-
YES;
Thiru Arutprakasa Vallalar who received the blessings of the “True God” transformed his physical body into the “Light Body”-
His Holiness says; “ it is possible for all human beings” –
His Holiness has created a marga /way (named as;sutha sanmargam) out of Universal Brotherhood Compassion and Oneness, so that the Grace(arul) received by him would be received by all-
His Holiness Vallalar said;
– My way is the way of destruction of death – In my Margam, there is nothing except the “education of immortality” – Fill yourself with the discipline and do Good proper enquiry to know the “True Sstate of God” – Compassion alone is the method and tool
His Holiness Vallalar teaches us that the Conditional practices of the Caste and Religious are a hindrance to the development of the Compassion and therefore we must shun them and develop the thought of Commonness-
My Margam is the way of the intellect – In my Margam internal realisation is the real truth said by His Holiness Vallalar –
People of the world !
Come and learn the teaching of His Holiness Vallalar and avoid death
Thanking you; M/s karunai sabai-salai,Madurai- 34 Uthangudi,Madurai 625 107- -Saga kalvi – Deathlessness Education Good Enquiry Centre, Madurai- Tamil nadu, India E mail : apjarul1@gmail .com (Translated by Mr . M .Kannan, Member of the Centre)
All the Religions and the Marga’s in the World has common factors that their thoughts over GOD and their faith in it. But they differ on the type of their GODs and the Procedures, Prayers and Ceremonies in getting the Grace of their GOD.
We cannot deny and dispute that due to the aforesaid difference, clashes are taking place, demolishing other Religious institutions/temples, shooting and burning others and accusing members of other Marga’s as sinners.
Further, our scientific inventions and luxurious life are in a state of destroying our Earth. And due to competitive life each of us is not sincere to one another.
To change this situation,we have to know the ‘ Truth of God’. To know such truth, We need a “True Path” and such path (way) must be common to all.
RAMALINGAM who is called “THIRU ARUT PRAKASA VALLALAR” was the one who found the ‘true common path’. His path is called as ‘SAMARASA SUDHA SANMARGAM’. Initially, he was belonging to a Religion and later on he gave up his faith with the said religion and found a ‘ new true way ‘ which is common and correct to the entire world. The ‘ true path ‘ found by him does not belong to any Religions and Religious Denominations in the world, but it is above all of them.
How is Vallalar’s thought is “True Common Path” to all the Religions and all the Marga (Spiritual Institutions) in the World ?.
Further, the TRUE GOD found and shown by VALLALAR in his margam is not one and the same among the GODs, Saints, Priests, Angels, Religious leaders, Yogis and Sages said to be in Religions and marga’s in the world.
His Holiness Vallalar also declared in His Message dated 12-4-1871 that the TRUE GOD shown in his Margam is arising on the basis of the respective experience of all the aforesaid Gods, Priests, Angels, Religious Leaders, Yogis, and Sages and they are awaiting for the arrival of the said TRUE GOD (Almighty).
VALLALAR’S TRUE COMMON PATH
——————————————————
His Holiness Vallalar specifically declared that the STATE OF GOD is to be realized in Sudha Sanmargam as follows:
“IF ‘VISARA SANGALPAM’ WHICH IS IN THE FORM OF COMPASSION IS ATTAINED ON
OVERFLOWING DISCIPLINE, SIMPLICITY COMES TO US. AT THAT MOMENT, KNOWLEDGE COMES ON UNDERSTANDING THE TRUTH OF GOD.
THEREFORE, ONE HAS TO PRACTICE COMPASSION WITHOUT INTERRUPTION.”
What is the Sankalpam?
Vallalar said that the Sangalpam means that it consists of the following five.
Nirvikalpam :It means GOD’s Knowledge.
SAVIKALPAM :It means Manifestations of GOD’s Knowledge
3.Sankalpam : It means; the movement happening during the purest thoughts without any attachment to the organ of senses.
(i.e) to be impressed inside
.
4.VIKALPAM: Thinking
KALPAM : Enquiry about the said thoughts.
(To attain the said Sangalpam, there must be enquiries and such enquires must Good enquiries).
So, to understand theTruth of GOD, there must be discipline, that too fullest discipline. On attaining full discipline, SANGALPAM will happen.
THIS SAME PRINCIPLE OF VALLALAR CAN BE PROVED BY ONE OF HIS PREACHING.
“In the perupadesam (22-10-1873), VALLALAR, emphatically states that the only‘ compassion” had uplifted him to present stage (blissful life). To attain Compassion, Individuality (orumai) is necessary and ‘Compassion’ is possible only which individuality (Orumai).
WHAT IS INDIVIDUALITY (ORUMAI):
Vallalar said that Individuality (orumai) will happen automatically where our Knowledge and Discipline come together.
(for other place, though there is no harm from our side, bearing the harm done to us by others is called here Individuality)
Therefore, Discipline is only required for realizing the truth of GOD.
Therefore,
# KNOWLEDGE comes only after UNDERSTANDING the truth of GOD
# SIMPLICITY is required to get the TRUTH OF GOD.
# FORM OF COMPASSION is necessary for SIMPLICITY
# FORM OF COMPASSION is nothing but VISARA SANGALPAM
# DISCIPLINE is to be maintained, till you attain SANGALPAM.
Finally, Discipline is only required for realizing the Truth of God. Then, after getting the experience from the aforesaid received knowledge, the truth about “DeathlessState” is realized and it paves the way for “ Blissful Life”.
In Perupathesam, His Holiness Vallalar says that His Holiness had been telling this for the past two and half years and said thatthough he came to tell the truth, no body understood.
THE TRUTH IS “TO FOLLOW/MAINTAIN DISCIPLINE. In Sudha Sanmargam, Discipline is available and a Sudha Sanmargee means a man full of Discipline.
Therefore HIS HOLINESS VALLALAR’S MARGAM is “true common path” to all Religions, Religious institutions and Margams in the World.
An above article submitted before you for kind consideration –. APJ.ARUL
PLEASE TO DEPICT OUR VALLALAR ON HIS FINAL THOUGHTS.
Beloved friends,
I humbly submit that this article is made on base of the doctrine of His Holiness Vallalar. Kindly to note that each and every word used here is taken from his prose and songs. It is posted for good enquiry and for knowing the real final doctrine of His Holiness Vallalar .
We have known that “COMPASSION” is only tool to get Grace of God.
At the same time we have to know today that WHAT ARE MAIN OBSTACLES TO CULTIVATE THE COMPASSION SAID BY HIS HOLINESS VALLALAR?
WHICH ARE MAIN OBSTACLES TO CULTIVATE COMPASSION?
Evidence: Vallalar’s Prose at page No.418.
” CONDITIONAL PRACTICES OF CASTE AND RELIGION ARE DECLARED AS MAIN OBSTACLES TO CULTIVATE ‘ COMPASSION’.
“Sathiya Vinnappam” ( original hand written of His Holiness available with HR & CE ).
“.. Religion, Religious Denomination and Other Margas all are always main obstacles to SUTHA SANMARGA.” ; said by Vallalar.
But at the same time; the principle of Suddha sanmarga is common to all Religion and Religious Denomination and margas said by Vallalr
Further His Holiness Vallalar Said;
“.. TO WIPE OUT THOSE CONDITIONAL BINDINGS, THE COMMON OUT LOOK, AND THEN ” KARUNYAM ( COMPASSION) WILL EMERGE AND ” GRACE OF GOD” will be achieved.
“Beloved friends,Kindly to note that
the followings, which are available at page No.410 of prose, are as Main Disciplines of Suddha Sanmarga
(i) NOT TO CONSIDER ANY ONE AVAILABLE HERE.
(ii) TO WASH OUT ALL ATTACHMENT ( according Sastra and rituals)
(ii) TO WORSHIP THE ONLY LEADER (GOD).
Kindly to note that His Holiness Vallalar said in ” MAHA PERUBADESAM” held at Mettukuppam on 22-10-1873 (page468);
” I HAD SOME LITTLE KNOWLEDGE WHILE COMPOSING RELIGION PRAYER SONGS IN THIRU ARUTPA.DO NOT GIVE IMPORTANCE TO THE SONGS” said by Vallalar.
BELOVED FRIENDS,
THEREFORE,
WE SHOULD OBEY THE ORDER OF HIS HOLINESS VALLALAR.
IN FINAL,
TO KNOW THE TRUTH OF GOD AND and TO GET GRACE OF GOD,
we have to leave the Vallalar’s earlier songs WHICH are relating to the religion and about their God and their custom and practices.
— apj.arul
We will see what are main principle of Vallalar’s Marga.
“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 puffled 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 realization 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 imaginary 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.
— ஐப்பசி 7(22-October-1873)சித்திவளாகத் திருமாளிகையில் முதல் முதல் கொடி கட்டி பேருபதேசம் ஆற்றிய நாள்
பேருபதேசம்
ஸ்ரீமுக வருஷம், ஐப்பசி மாதம், 7ஆம் நாள், புதவாரம், பகல் 8 மணிக்கு, மேட்டுக்குப்பம் என்னும் சித்திவளாகத் திருமாளிகையில் முதல் முதல் கொடி கட்டினவுடனே நடந்த விவகாரத்தின் குறிப்பு.
இங்குள்ளநீங்கள் எல்லவரும் இதுவரைக்கும் இருந்தது போல் இனியும் வீண்காலம் கழித்துக்கொண்டிராதீர்கள்.இது முதல் சாலைக்கு ஆண்டவர் போகிற – பத்துத் தினமாகிய கொஞ்சக் காலம் – வரையில், நீங்கள் எல்லவரும் நல்ல விசாரணையில் இருந்து கொண்டிருங்கள். அந்த விசாரணை எது வென்றால்: நம் நம்முடைய நிலை எப்படிப்பட்டது? நமக்கு மேல் நம்மை அதிஷ்டிக்கின்ற தெய்வத்தினுடைய நிலை எப்படிப்பட்டது? என்று விசாரிக்க வேண்டியது. அதற்குத் தக்கபடி, நீங்கள் ஒருமித்தாவது, அல்லது தனித்தனியாகவாவது, உங்களறிவிற்கும் ஒழுக்கத்துக்கும் ஒத்தவர்களுடன் கூடியாவது, அல்லது – வேலாயுத முதலியாரைக் கேட்டால் மனுஷ்ய தரத்தில் போதுமான வரையில் சொல்லுவார் – அவரிடம் அப்படிக் கேட்டாவது நல்ல விசாரணையிலிருங்கள். அல்லது, தனியாகவும் விசாரிக்கலாம். இவ்விசாரணை முகத்திலிருந்தால், நமது ஆன்ம அறிவை விளக்கமின்றி மூடிக் கொண்டிருக்கின்ற அனந்தத்திரைகளில் அழுத்தமாயிருக்கின்ற முதல் திரையாகிய பச்சைத்திரை முதலில் நீங்கிவிடும். அது நீங்கினால், மற்றத் திரைகள் அதிக விரைவில் நீங்கிப் போய்விடும். அந்தப் பசுமை வர்ணம் எப்படிப்பட்டதென்றால், கருமைக்கு முதல் வர்ணமான பசுமையாக இருக்கின்றது. இப்படிப்பட்ட அழுத்தமான திரை நீங்கவேண்டுமென ஸ்தோத்திரித்தும், தெய்வத்தை நினைத்தும், நமது குறையை ஊன்றியும் – இவ்வண்ணமாக, இருக்கின்றபோதும் படுக்கின்றபோதும் இடைவிடாது இவ்விசாரத்தோடு ஆண்டவர் நமக்குண்மை தெரிவிக்க வேண்டு மென்கின்ற முயற்சியுடனிருந்தால், தெரிய வேண்டியதைத் தெரிந்துகொள்ளலாம்.
அவ்விசாரம் பரம் அபரம் என்று இரண்டு வகையா யிருக்கின்றது இவற்றிற் பரம் பரலோக விசாரம், அபரம் இகலோக விசாரம். இவ்விரண்டில் இகலோக விசாரம் விசார மல்ல. சாதாரணமாக ஒருவன் விசாரம் செய்து கொண்டிருக்கின்றானேயென்றால், அவ்விசாரம் விசாரமாகாது, உண்மை விசாரமுமல்ல. ஏனெனில்: விசார மென்கின்றதற்குப் பொருள்: வி-சாரம் என்பதில் வி சாதாரண உலக விசாரத்தை மறுக்க வந்தது; அது மேலும் பரலோக விசாரத்தையே குறிக்கும் பொருட்டு வந்தது. ஜலத்திலிருக்கின்ற பாசியை நீக்குவதுபோல், நமது ஆன்மாவைத் தெரியவொட்டாமல் மூடியிருக்கின்ற பச்சைத் திரையாகிய ராகாதிகளை விசார அதியுஷ்ணத்தாலல்லது, மற்ற உஷ்ணங்களால் நீக்க முடியாது. அந்த உஷ்ணம் யோகியினுடைய அனுபவத்தில் தெரியும். அதை மனுஷ்ய தரத்தில் உண்டுபண்ணுவதற்குத் தெரியாது. அந்த விசாரத்தைவிட ஆண்டவரை ஸ்தோத்திரம் செய்கின்றதிலும் தெய்வத்தை நினைக்கின்றதிலும் அதிக உஷ்ணம் உண்டாகும். யோகிகள் வனம் மலை மழை முதலியவற்றிற்குப் போய், நூறு ஆயிரம் முதலிய வருஷ காலம் தவஞ்செய்து, இவ் உஷ்ணத்தை உண்டு பண்ணிக் கொள்ளுகிறார்கள். இப்படித் தவம் செய்து உஷ்ணத்தை உண்டு பண்ணிக் கொள்ளுகிறதைப் பார்க்கிலும், தெய்வத்தை ஸ்தோத்திரம் செய்கின்றதிலும் நினைக்கின்றதிலும் – இதைவிடக் – கோடிப்பங்கு, பத்து கோடிப் பங்கு அதிகமாக உஷ்ணம் உண்டு பண்ணிக் கொள்ளலாம்.எவ்வாறெனில்:ஒரு ஜாம நேரம், மனத்தில் இக விசாரமின்றிப் பர விசாரிப்புடன் ஆன்ம நெகிழ்ச்சியோடு தெய்வத்தைச் சிந்தித்துக் கொண்டாவது அல்லது ஸ்தோத்திரம் செய்து கொண்டாவதிருந்தால், நாம் பெற வேண்டியதைப் பெற்றுக் கொள்ளலாம். ஆதலால், இவ்வுலகத்தில் வி-சாரமென்கின்ற உண்மை தெரியாது, விசாரமென்று வழங்கி, அதைத் துக்கமென்றே சொல்லுவார்கள். நாம் அப்படி அர்த்தம் பண்ணக்கூடாது. அவர்கள் பண்ணுகின்றது – துக்கமே விசாரமென்கின்றது – அது தப்பு; அவ்வர்த்தமுமன்று. சார மென்கின்றது துக்கம். விசார மென்கின்றது துக்க நிவர்த்தி. வி உபசர்க்கம். சாரமென்கின்ற துக்கத்தை நிவர்த்தித்தது வி ஆதலால், விசாரமென்கின்றது முன் சொன்னபடி பரலோக விசாரத்தையே குறிக்கின்றது.ஆதலால் இடைவிடாது நாம் விசார வசத்தராயிருக்க வேண்டியது. மேலும் வி – சாரமென்பது: வி விபத்து; சாரம் நீக்குதல், நடத்தல். ஆதலால் இடைவிடாது நன் முயற்சியின்கண் பயிலுதல் வேண்டும்.
மேலும், சிலர் “இது ஆண்டவர் வருகின்ற தருணமாக இருக்கின்றதே! இத்தருணத்தில் முயற்சி செய்வானேன்?ஆண்டவர் வந்தவுடனே பெற வேண்டியதை நாம் பெற்றுக் கொள்ளப்படாதோ?” என்று வினவலாம். ஆம், இஃது – தாம் வினவியது நலந்தான். ஆண்டவர் வரப்போகின்றது சத்தியந்தான். நம்மவர்களின் திரை நீங்கப் போகின்றதும் சத்தியந்தான். நீங்களெல்லவரும் பெற வேண்டியதைப் பெற்றுக்கொள்ளுகின்றதுஞ் சத்தியந்தான். ஆனால், முன் சொன்ன ராக சம்பந்தமான பச்சைத்திரை இரண்டு கூறாக இருக்கின்றது. யாவெனில்: அசுத்தமாயாதிரை சுத்தமாயாதிரை யென்னும் இரண்டுமாம். இவை கீழ்ப்பாகத்திலொருகூறும் மேற்பாகத்திலொரு கூறுமாக இருக்கும். கீழ்ப்பாகத்திலுள்ளது அசுத்தமாயாதிரை. மேற் பாகத்தில் சுத்தமாயாதிரை இருக்கும். இவற்றில் அசுத்தமாயாதிரை இகலோக போக லக்ஷியமுடையது. சுத்தமாயாதிரை பரலோக சாத்தியத்தையுடையது. இவற்றில் – ஆண்டவர் வந்து அனுக்கிரகஞ் செய்கின்றபோது, முயற்சியில்லாத சாதாரண மனுஷ்யர்களுடைய கீழ்ப்பாகத்திலிருக்கிற அசுத்தமாயை யென்னும் பச்சைத்திரையை மாத்திரம் நீக்குவார். ஆதலால், அக்காலத்தில் நாம் அத்திரை நீங்கியவுடன் கூடியவரையில் சுத்தமாய்ப் புனிதர்களாக இருக்கலாமேயல்லது, பெற வேண்டியதைப் பெற்றுக் கொள்ளுகிறதற்குக் கூடாது.மேலும், பஞ்சகிருத்திய விபவங்களும் இதர சித்தி முதலியவையும் ஆன்மானுபவத்தையும் செய்யவும் பெறவும் கூடாது.பின்னும் நன்முயற்சி செய்தே மேலேற வேண்டும்.
மேலும், இத்தருணம்இங்குஉண்டாகும்கூச்சல் முதலியவையும் அடுத்தவர்களுக்குப் பக்குவம் வருவிக்கவும் பாவிகளை விலக்கவும் உண்டாயின. ஆதலால் நாம் எல்லவரும் இத்தருணம் இப்போதே விசேஷ நன்முயற்சியுடனே இருந்தால், ஆண்டவர் வருகிறபோது, நம் கீழ்ப் பாகத்திலுள்ள அசுத்த மாயாதிரையோடு கூடி மேற்பாகத்திலிருக்கிற சுத்த மாயையினுடைய பச்சைத் திரையும் நீங்கிப் போய்விடும். கருமையிற் பச்சை வண்ணமுடையது அசுத்தமாயாதிரை. பொன்மையிற் பச்சை வண்ணமுடையது சுத்தமாயா திரை. கருமையிற் பச்சை வண்ணமுடைய அசுத்தமாயாதிரை நீங்கினபிறகு, மற்ற எட்டுத் திரைகளும் அதிக விரைவில் நீங்கிப் போய்விடும். இத்திரைகளின் விவரத்தைத் திருவருட்பெருஞ்ஜோதி அகவலில் கண்டுணர்க. மேலும், இது நீங்கினவுடனே ஒருவன் பஞ்சகிருத்திய முதலானவையுஞ் செய்வான். ஆதலால், ஒவ்வொருவரும் முயற்சியுடனே இருந்தால், அதற்குத் தக்க லாபத்தைப் பெற்றுக் கொள்ளலாம்.
இதற்கு மேற்பட, நாம் நாமும் முன் பார்த்தும் கேட்டும் லக்ஷியம் வைத்துக் கொண்டிருந்த வேதம், ஆகமம், புராணம், இதிகாசம்முதலியகலைகள்எதனிலும்லக்ஷியம்வைக்கவேண்டாம்.ஏனென்றால், அவைகளில் ஒன்றிலாவது குழூஉக்குறியன்றித் தெய்வத்தை இன்னபடி என்றும், தெய்வத்தினுடைய உண்மை இன்னதென்றும், கொஞ்சமேனும் புறங் கவியச் சொல்லாமல், மண்ணைப்போட்டு மறைத்து விட்டார்கள்.அணுமாத்திரமேனுந் தெரிவிக்காமல், பிண்ட லக்ஷணத்தை அண்டத்தில் காட்டினார்கள். யாதெனில்: கைலாசபதி என்றும் வைகுண்டபதி என்றும் சத்தியலோகாதிபதியென்றும் பெயரிட்டு, இடம் வாகனம் ஆயுதம் வடிவம் ரூபம் முதலியவையும் ஒரு மனுஷ்யனுக்கு அமைப்பதுபோல் அமைத்து, உண்மையாக இருப்பதாகச் சொல்லியிருக்கின்றார்கள்.“தெய்வத்துக்குக் கை கால் முதலியன இருக்குமா?”என்று கேட்பவர்க்குப் பதில் சொல்லத் தெரியாது விழிக்கின்றார்கள். இஃது உண்மையாக இருப்பதாகவே முன்னும் பின்னும் உள்ள பெரியவர்களென்று பெயரிட்டுக் கொண்டிருந்தவர்களும் உண்மையை அறியாது, அப்படியே கண்ணை மூடிக்கொண்டு உளறியிருக்கிறார்கள். ஆனால், ஆதியிலே இதை மறைத்தவன் ஓர் வல்லவன். அவன் மறைத்ததை இதுவரைக்கும் ஒருவரும் கண்டபாடில்லை. அவன் பூட்டிய அந்தப் பூட்டை ஒருவரும் திறக்கவில்லை. இதுவரைக்கும் அப்படிப்பட்டவன் பூட்டிய பூட்டை உடைக்க ஒருவரும் வரவில்லை. அவைகளில் ஏகதேச கர்ம சித்திகளைக் கற்பனைகளாகச் சொல்லியிருக்கின்றார்கள். அதற்காக ஒவ்வொரு சித்திக்குப் பத்து வருஷம் எட்டு வருஷம் பிரயாசை எடுத்துக் கொண்டால், அற்ப சித்திகளையடையலாம். அதற்காக அவற்றில் லக்ஷியம் வைத்தால் ஆண்டவரிடத்தில் வைத்துக் கொண்டிருக்கிற லக்ஷியம் போய்விடும்.ஆண்டவரிடத்தில் வைத்த லக்ஷியம் போய்விட்டால், நீங்கள் அடையப் போகிற பெரிய பிரயோஜனம் போய்விடும்.அல்லது, அதில் முயற்சி செய்து, அவ்வளவு காலம் உழைத்து, அந்த அற்பப்பிரயோஜனத்தைத் தெரிந்து கொண்டு, அதனால் ஒரு லாபத்தை ஏகதேசம் அடைந்தால், முக்கிய லாபம் போய்விடும். ஆகையால், அவைகளில் லக்ஷியம் வைக்காமல், ஆண்டவரிடத்திலேயே லக்ஷியம் வைக்கவேண்டியது. முன் சொன்ன ஏகதேச சித்தி கற்பனையென்கின்றது வாசகப் பெரு விண்ணப்பத்தாலும் இயல்வேதாகமங்கள் புராணங்கள் என்ற அருள்விளக்கமாலைப் பாசுரத்தாலு* முணர்க. மேலும் அதிற்கண்ட குறிப்பையுந் தெரிந்து கொள்ளுங்கள்.
இதுபோல் வியாகரணம், தொல்காப்பியம், பாணிநீயம் முதலியவைகளில் சொல்லியிருக்கின்ற இலக்கணங்கள் முழுவதும் குற்றமே. அவைகளில் குற்றமே சொல்லியிருக்கின்றார்கள். எவ்வாறெனில்: தொண்ணூறு தொள்ளாயிரம் என்கிற கணிதத்தின் உண்மை நான் சொன்ன பிறகு தெரிந்து கொண்டீர்களல்லவா? இப்படியே ஒன்று இரண்டு முதல் நூறு முதலான இலக்கணங்களுக்கும் உகர இறுதி வருவானேன்? ஒருவாறு சித்தர்கள் காரணப் பெயராக இட்டிருக்கிறார்கள். தொல் – நூறு தொண்ணூறென்றும், தொல் – ஆயிரம் தொள்ளாயிரமென்றும் வழங்குகின்றன. தொல் என்பது ஒன்று குறையத் தொக்கது. தொன்மை தொல்லெனப் பிரிந்தது. வழக்கத்தில் தொள்ளாயிரம் தொண்ணூறு என மருவியது. இதற்குப் பத்திடத்திற்கு ஓரிடம் குறைந்த முன் ஆயிரமென்றும், ஒன்று குறைந்த பத்தென்றும் ஒருவாறு கொள்க. இப்படி நான் சொன்னதுபோல் சொன்னால், சிறு குழந்தைகள் கூட அறிந்து கொள்ளும்.
இதுபோல், சைவம்வைணவம்முதலியசமயங்களிலும், வேதாந்தம்சித்தாந்தம்முதலியமதங்களிலும்லக்ஷியம்வைக்கவேண்டாம்.அவற்றில் தெய்வத்தைப் பற்றிக் குழூஉக் குறியாகக் குறித்திருக்கிறதேயன்றிப் புறங்கவியச் சொல்லவில்லை. அவ்வாறு பயிலுவோமேயானால் நமக்குக் காலமில்லை. ஆதலால் அவற்றில் லக்ஷியம் வைக்க வேண்டாம். ஏனெனில், அவைகளிலும் அவ்வச்சமய மதங்களிலும் – அற்பப் பிரயோஜனம் பெற்றுக் கொள்ளக்கூடுமேயல்லது, ஒப்பற்ற பெரிய வாழ்வாகிய இயற்கையுண்மை என்னும் ஆன்மானுபவத்தைப் பெற்றுக் கொள்கின்றதற்கு முடியாது. ஏனெனில் நமக்குக் காலமில்லை. மேலும், இவைகளுக்கெல்லாம்சாக்ஷிநானேயிருக்கின்றேன். நான் முதலில் சைவ சமயத்தில் லக்ஷியம் வைத்துக் கொண்டிருந்தது இவ்வளவென்று அளவு சொல்ல முடியாது. அது பட்டணத்துச் சுவாமிகளுக்கும் வேலாயுத முதலியாருக்கும் இன்னும் சிலருக்குத் தெரியும். அந்த லக்ஷியம் இப்போது எப்படிப் போய்விட்டது. பார்த்தீர்களா! அப்படி லக்ஷியம் வைத்ததற்குச் சாட்சி வேறே வேண்டியதில்லை. நான் சொல்லியிருக்கிற – திருவருட்பாவில் அடங்கியிருக்கிற – ஸ்தோத்திரங்களே போதும். அந்த ஸ்தோத்திரங்களையும் மற்றவர்களுடைய ஸ்தோத்திரங்களையும் சபைக்குக் கொண்டு வந்தால், அவைகளே சாக்ஷி சொல்லிவிடும். ஏன் அவ்வளவு மிகுந்த அழுத்தம் எனக்கு அப்போதிருந்ததென்றால், அப்போதுஎனக்குஅவ்வளவுகொஞ்சம்அற்பஅறிவாகஇருந்தது.
இப்போதுஆண்டவர்என்னைஏறாதநிலைமேலேற்றியிருக்கின்றார். இப்போதுஎல்லாவற்றையும்விட்டுவிட்டதினால்வந்தலாபம் இது. ஆதலால் நீங்களும் விட்டு விட்டீர்களானால், என்னைப்போல் பெரிய லாபத்தைப் பெறுவீர்கள். இதுவரைக்கும் விடாமல் வைத்துக் கொண்டிருந்தவர்கள் ஏதாவது லாபத்தைப் பெற்றுக் கொண்டார்களா? பெற்றுக் கொள்ளவில்லை. நான் அப்படி அந்தச் சமயத்தில் வைத்திருந்த லக்ஷியமே என்னை இந்த நிலையில் தூக்கி விட்டதென்றாலோ, அந்த லக்ஷியம் தூக்கிவிடவில்லை. என்னை இந்த இடத்துக்குத் தூக்கிவிட்டது யாதெனில்:அக்காலத்திலேயே எனக்குத் தெரிவிக்க வேண்டியதைத் தெரிவித்தாரென்று வாசகப் பெரு விண்ணப்பத்தினும், “எத்தேவரையும் நின் சாயையாய்ப் பார்த்ததேயன்றித் தலைவ! வேறெண்ணியதுண்டோ* என, “தேடியதுண்டு நினதுருவுண்மை” என்னும் தொடக்கமுடைய பதிகத்திலும் விண்ணப்பித்திருக்கின்றேன். மேலும் அவர் தெரிவித்த உண்மைப் பெருநெறி ஒழுக்கம் யாதெனில். “கருணையும் சிவமே பொருளெனக் காணும் காட்சியும் பெறுக”** என்றது தான். என்னையேறாநிலைமிசையேற்றிவிட்டதுயாதெனில்தயவு. தயவு என்னுங் கருணைதான் என்னைத் தூக்கி விட்டது.
அந்தத் தயவுக்கு ஒருமை வர வேண்டும். அந்த ஒருமை இருந்தால்தான் தயவு வரும். தயவு வந்தால்தான் பெரிய நிலைமேல் ஏறலாம்.இப்போதுஎன்னுடையஅறிவுஅண்டாண்டங்களுக்குஅப்பாலும்கடந்திருக்கிறது.அது அந்த ஒருமையினாலேதான் வந்தது.நீங்களும் என்னைப்போல் ஒருமையுடனிருங்கள். என்னிடத்தில் ஒருவன் வசப்படாத முரட்டுத்தனமாய் எப்படியிருந்தாலும், அவனுக்கு நல்ல வார்த்தை சொல்லுவேன்; மிரட்டிச் சொல்லுவேன்; தெண்டன் விழுந்து சொல்லுவேன்; அல்லது பொருளைக் கொடுத்து வசப்படுத்துவேன்; அல்லது ஆண்டவரை நினைத்துப் பிரார்த்தனை செய்வேன். இப்படி எந்த விதத்திலேயாவது நல்வழிக்கு வரச் செய்து விடுவேன். நீங்கள் எல்லவரும் இப்படியே செய்தல் வேண்டும். இராத்திரிகூட “நான் இல்லாமல் இந்த ஜனங்கள் க்ஷணநேரம் இருக்க மாட்டார்களே என்று, என்று…” ஆண்டவரிடத்தில் விண்ணப்பித்துக் கொண்டேன். அது இங்கே இருக்கிற ஜனங்கள் மட்டில் மாத்திரமல்ல. உலகத்திலிருக்கிற எல்லா ஜனங்களையும் குறித்தே விண்ணப்பித்துக் கொண்டேன்.ஏன் அப்படி ஆண்டவரிடத்தில் விண்ணப்பித்துக் கொண்டேன் என்றால்:எல்லவரும் சகோதரர்களாதலாலும், இயற்கை யுண்மை யேகதேசங்களாதலாலும், நான் அங்ஙனம் ஆன்மநேயஒருமைப்பாட்டுரிமை வைத்துக் கொண்டிருக்கிறேன்.
இப்போது நீங்கள் – இதுவரைக்கும் ஒழுக்கத்துக்கு வராமல் எவ்வளவு தாழ்ந்த மனுஷ்யர்களாயிருந்தாலும் – சாலைக்குப் போகக் கொஞ்சதினமிருக்கின்றது – அதற்குள்ளாக நீங்கள் நீங்களும் நல்லொழுக்கத்திற்கு வருவதோடுகூட, மற்றவர்களையும் நமது ஒழுக்கத்திற்கு வரும்படி எவ்விதத் தந்திரமாவது செய்து நம்மவர்களாக்கிக் கொள்ள வேண்டியது.நீங்கள் கொஞ்ச தினத்துக்கு அப்படிச் செய்து கொண்டிருங்கள். நானும் ஆண்டவரிடத்தில் இவ்வுலகத்திலுள்ள எல்லா ஜீவர்களும் நன்மையடையப் பிரார்த்தித்தும், ஆண்டவரிடத்தில் கேட்டுக்கொண்டும் வருகின்றேன். ஆதலால், நீங்கள் அப்படிச் செய்து கொண்டிருங்கள்.
சமயந்தவிர மதங்களில் உள்ள வேதாந்தி சித்தாந்தி யென்று பெயரிட்டுக் கொண்ட பெரியவர்களும் உண்மை யறியாது, சமயவாதிகளைப் போலவே ஒன்று கிடக்க ஒன்றை உளறுகிறார்கள். ஆதலால் நீங்கள் அஃது ஒன்றையும் நம்பவேண்டாம் எவைகளிலும் தெய்வத்தைப் புறமுகமாகப் புலப்படச் சொல்லவில்லை. “தெய்வத்தைத் தெரிந்து கொள்ளாது இவ்வுலகத்தார் என்னைத் தெய்வமெனச் சுற்றுகின்றார்கள். ஐயோ!நம் சகோதரர்கள் தெய்வத்தைத் தெரிந்து கொள்ளாததினாலேயல்லவா நம்மைச் சுற்றுகிறார்கள்!”என்று நான் உள்ளும் புறமும் பரிதாபப்பட்டுக் கொண்டே இருந்தேன், இருக்கின்றேன், இருப்பேன். தெய்வத்தை ஏன் தெரிந்துகொள்ளவில்லையென்றால்: ஒரு பதார்த்தத்தை அனுபவித்தாலல்லது அந்தப் பதார்த்தத்தினுடைய ருசி தெரியாது. ருசி தெரியாத பதார்த்தத்தின் மேல் இச்சை போகாது. அதுபோல், தெய்வத்தையுள்ளபடி அனுபவித்தாலல்லது, தெய்வத்தினிடத்தில் பிரியம் வாராது. ஆதலால், தெய்வத்தைத் தெரிந்து கொள்ள வேண்டுமென்கிற முக்கிய லக்ஷியத்திலிருந்து கொண்டு விசாரஞ் செய்துகொண்டிருங்கள்.
அந்த விசாரம் செய்வது எப்படியென்றால்:அண்டத்தில் சூரியன் சந்திரன் நக்ஷத்திரங்கள் – இவைகள் எப்படிப்பட்டன? இவைகளினுடைய சொரூப ரூப சுபாவம் என்ன? இவை முதலான அண்டவிசாரமும், பிண்டத்தில் நாம் யார்? இத் தேகத்தின் கண் புருவம் கைம்மூலம் – இவைகளிலும் இவை போன்ற மற்ற இடங்களிலும் உரோமம் உண்டாவானேன்?நெற்றி முதலான இடங்களில் அது தோன்றாதிருப்பதென்ன? கால் கைகளிலுள்ள விரல்களில் நகம் முளைத்தலும் அந்நகம் வளர்தலும் – இவை போன்ற மற்றத் தத்துவங்களினது சொரூப ரூப சுபாவங்களும் என்ன வென்னும் பிண்டவிசாரமுஞ் செய்து கொண்டிருங்கள். இப்படி இடைவிடாது விசாரஞ் செய்து கொண்டிருந்தால்,இவ்வுலகத்தின்கணுள்ள ஜனங்கள் அதைக்குறித்து ஏளனமாக சொல்லுவார்கள். அப்படிச் சொல்லுவது அவர்களுக்குச் சுபாவம். ஏனெனில், அவர்களுக்கு உண்மை தெரியாது. ஆதலால் நீங்கள் அதை லக்ஷியம் செய்யக்கூடாது.
இப்படியே “காதில் இரண்டு பெரிய பொத்தல் செய்து வர விடுத்தவர் – ஆணுக்குக் கடுக்கனிடுதலும் பெண்ணுக்கு மூக்குத்தி முதலியவை போடுதலும் தமக்குச் சம்மதமானால் – காதிலும் மூக்கிலும் அதற்கு வேண்டிய பொத்தல்களிட்டு வரவிட்டிருக்க மாட்டாரா” என்று விசாரித்துத் தெரிந்து கொள்ளுகிற பக்ஷத்தில், காதில் கடுக்கனிடவும் மூக்கு முதலியவற்றில் நகையிடவும் சம்மதம் வருமா? இப்படி விசாரித்துப் பிரபஞ்ச போகத்தின்கண் அலக்ஷியம் தோன்றினால், நிராசை உண்டாம், ஆதலால், சரியை முதலிய சாதகம் நான்கில், நான்காவது ஞானத்தில் சரியை, கிரியை, யோகம், ஞானம் என்கின்ற நான்கில், மூன்றாவது படியாகிய ஞானத்தில் யோகம் செய்கின்ற பலனாகிய நிராசை யென்னும்படி உண்டாகின்றது. ஆகையினாலே, இந்த விசாரத்திலிருந்து கொண்டிருங்கள்.
இவ்விசாரஞ் செய்து கொண்டிருந்தால், ஆண்டவர் வந்தவுடனே, கண்டமாக உங்களுக்குத் தெரிவிக்க வேண்டியதைத் தெரிவிப்பார். மறுபடியும் உங்களுக்கு உரிமை வந்தவுடனே அகண்டமாகத் தெரிவிப்பார். ஆதலால் நீங்கள் இந்த முயற்சியிலிருங்கள். இரண்டரைவருஷமாகநான்சொல்லிக்கொண்டுவந்தேன். இனிச்சொல்பவர்கள்சிலநாள்தடைப்பட்டிருப்பார்கள்.இனி நீங்கள் இதுவரைக்கும் இருந்ததுபோல் இராதீர்கள். இதுகடைசிவார்த்தை. இது முதல் – கொஞ்ச காலம் – சாலைக்குப் போகின்ற வரைக்கும், ஜாக்கிரதையாக மேற்சொன்ன பிரகாரம் விசாரஞ் செய்து கொண்டிருங்கள்.
மேலும், சமய மதங்களில் தெய்வத்தினது உண்மையைக் குழூஉக்குறியால் குறித்து, அக்குறிப்பையும் வெளிப்படையாகக் காட்டாது சிவாயநம என்றும், நமசிவாய என்றும், இது போன்ற அனந்த வர்ணங்களைச் சேர்த்து, ஒன்று இரண்டு மூன்று ஐந்து ஆறு எட்டு பத்து பதின்மூன்று பதினைந்து பதினாறு இருபத்துநான்கு முதலிய சங்கையில் மந்திரங்களாய் அமைத்து வழங்கி வருவிக்கவிட்டு நடந்து வருகின்றது. அவ்வவ் மந்திரங்களின் அர்த்தம் பலவாக விரியும் ஆதலால்…. நாம் அடைய வேண்டுவது முடிவான ஆன்மலாபமாகிய சிவானுபவமேயன்றி வேறில்லை. இங்குள்ள எல்லவர்க்கும் சுவர்க்க நரக விசாரமில்லை. சுவர்க்க நரக விசாரமுள்ளவர்கள் தங்கள் கருத்தின்படி பலவகைச் சாதனங்களைச் செய்து அற்ப பிரயோஜனத்தைப் பெற்று, முடிவில் தடைப்பட்டுத் திருவருட்டுணையால் கருணை நன் முயற்சியெடுத்துக்கொண்டு, பின் முடிவான சித்தி இன்பத்தைப் பெறுவார்கள். அஃது அருமை.
இத் தருணம் ஆண்டவர் எல்லாவற்றையும் நீக்கி எல்லோரும் மேலான இன்பத்தை அடையும் பொருட்டு, முடிவான இன்பானுபவத்திற்குச் சாதக சகாயமான திருவருள் மகாவாக்கியத் திருமந்திரத்தை – தமது உண்மையை வெளிப்படக் காட்டும் மகாமந்திர வாக்கியத்தை –எனக்கு வெளியிட்ட அவ்வண்ணம், எனது மெய்யறிவின்கண் அனுபவித்தெழுந்த – உண்மையறிவனுபவானந்த இன்பத்தை நீங்கள் எல்லவரும் என்போல் ஐயம் திரிபு மயக்கம் இன்றி அடைய என்னுள்ளே எழுந்து பொங்கிய ஆன்மநேயஉரிமைப்பாட்டுரிமையைப் பற்றிக் குறிப்பித்தேன்; குறிப்பிக்கின்றேன்; குறிப்பிப்பேன்.நமது ஆண்டவர் கட்டளையிட்டது யாதெனில்: நமக்கு முன் சாதனம் கருணையானதினாலே, ஆண்டவர் முதற்சாதனமாக
அருட்பெருஞ்ஜோதிஅருட்பெருஞ்ஜோதி
தனிப்பெருங்கருணைஅருட்பெருஞ்ஜோதி
என்னும் திருமந்திரத்தை வெளிப்படையாக எடுத்துக் கொண்டார். தயவு, கருணை, அருள் என்பவை ஒரு பொருளையே குறிக்கும். ஆதலால் பெரிய தயவுடைய அறிவே பூரண இன்பமாம். அது ஒப்பற்ற பெருந் தயவுடைய பேரறிவேயாம். இஃது வாச்சியார்த்தம். இவ்வண்ணம் சாதனம் முதிர்ந்தால், முடிவான இன்பானுபவம் பெறுவதற்குத் தடையில்லை. “சந்ததமும் வேதமொழி யாதொன்று பற்றின் அதுதான் வந்து முற்றும்”* என்னும் பிரமாணத்தால் உணர்க.
மேலும், இதுகாறும் தெய்வத்தின் உண்மையைத் தெரிய வொட்டாது, அசுத்த மாயாகாரிகளாகிய சித்தர்கள் மறைத்து விட்டார்கள். சுத்தமாயாகாரியாகிய தெரிந்த பெரியோரும் இல்லை. சன்மார்க்கமும் இல்லை.சன்மார்க்கம் இருந்தால், அனுபவித்தறியாத அனுபவமும் கேட்டறியாத கேள்வியும் நாம் கேட்டிருப்போம். மேலும் இறந்தவர்கள் மீளவும் எழுந்து வந்திருப்பார்கள். ஆதலால், கேட்டறியாத கேள்விகளைக் கேட்கும்படி ஆண்டவர் செய்தது இத்தருணமே. ஆதலால் இத் தருணம் இக்காலமேசன்மார்க்கக்காலம்.
இதற்குச் சாக்ஷியாக இப்போதுதான் சன்மார்க்கக்கொடி கட்டிக் கொண்டது. அக்கொடி இப்போதுதான் கட்டிக் கொண்டது. அக்கொடி உண்மையில் யாதெனில்: நமது நாபி முதல் புருவமத்தி ஈறாக ஒரு நாடி யிருக்கின்றது; அந்த நாடி நுனியில் புருவமத்தியின் உட்புறத்தில் ஓர் சவ்வு தொங்குகின்றது; அதன் அடிப்புறம் வெள்ளை வர்ணம்; மேற்புறம் மஞ்சள் வர்ணம்; அச் சவ்வின் கீழ் ஓர் நரம்பு ஏறவும் இறங்கவும் இருக்கின்றது; இக்கொடி நம் அனுபவத்தின்கண் விளங்கும். இவ் அடையாளக் குறிப்பாகவே இன்றைய தினம் வெளிமுகத்தில் அடையாள வர்ணமான கொடி கட்டியது.இனி எல்லவர்க்கும் நல்ல அனுபவம் அறிவின்கண் தோன்றும்.
உண்மை சொல்ல வந்தனனே என்று உண்மை சொல்லப் புகுந்தாலும் தெரிந்து கொள்வாரில்லை. கொடி கட்டிக் கொண்டபடியால், இனி எல்லோரும் உண்மையை அறிந்து கொள்வார்கள்.முன் உள்ளவர்கள் உண்மையைத் தெரியவொட்டாது மண்ணைப் போட்டு மறைத்து விட்டார்கள்.இத்தருணம் ஆண்டவரும் தெரிவித்தார், தெரிவிக்கின்றார், தெரிவிப்பார். நீங்கள் எல்லவரும் உண்மையைத் தெரிந்து கொள்ளுங்கள்.இப்போது நான் சொல்லி வந்த பிரகாரம் ஜாக்கிரதையுடன் உண்மையறிவாய் விசாரம் செய்து கொண்டிருங்கள்.அவசியம் இதற்குக் காரணமான தயவிருக்க வேண்டியது.அந்தத் தயவு வருவதற்கு ஏதுவான உரிமையும் கூட இருக்க வேண்டும். இப்படி இருந்து கொண்டிருந்தால் ஆண்டவர் வந்தவுடனே எல்லா நன்மையையும் பெற்றுக் கொள்வீர்கள். இது சத்தியம், சத்தியம், சத்தியம். இஃதுஆண்டவர்கட்டளை.
எல்லோர்க்கும் தாய், தந்தை, அண்ணன், தம்பி முதலான ஆப்தர்கள் செய்யப்பட்ட உதவி எவ்வளவோ, அதற்குக் கோடி கோடிப் பங்கு அதிகமாக உதவி கொடுக்கும்படியான இடம் இந்த இடம்(சித்தி வளாகம், மேட்டுக்குப்பம், வடலூர்). இது ஆண்டவர்கட்டளை.
அருட்பெருஞ்ஜோதிஅருட்பெருஞ்ஜோதி
தனிப்பெருங்கருணைஅருட்பெருஞ்ஜோதி
திருச்சிற்றம்பலம்
பேருபதேசம் முற்றிற்று.
THE GREAT SERMON(பேருபதேசம்) SAINT RAMALINGAM.(Revealed on 22-10-1873)
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 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 harmonious with or fit to your intelligence or knowledge and disciple, or otherwise, if you can have inquiry with VELAYUTHAM , (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 obscuring 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(Vallalar) 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(Deathless life).
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. அவனுக்குநல்லவார்த்தைசொல்லுவேன்
2. மிரட்டிச்சொல்லுவேன்
3. தெண்டன்விழுந்துசொல்லுவேன்
4. அல்லதுபொருளைக்கொடுத்துவசப்படுத்துவேன்
5. அல்லதுஆண்டவரைநினைத்துப்பிரார்த்தனைசெய்வேன்
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 Greatly Divine – 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:
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 SUDDHA 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 Siddhivalaga 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.
