Supernal Life

 

 

 

Arutperunjyothi  Arutperunjyothi

Thanipperungkarunai  Arutperunjyothi

 

 

 

 

 

SAMARASA  SUDDHA  SANMARGAM

 

Suddha Sanmargam is the path of the Supreme Truth

and the supreme path for all to become Divine.

 

 

THE TEACHINGS OF VALLALAR

 

Vallalar's Thiruarutpa Urainadaipaguthi

 

Translated by Sree Dhinakaranar

 

 

Content

 

    The Great Principles of Samarasa Suddha Sanmargam

   The Principles of Truth

   Purusarttham

   Disciplines

            ■    The Vital Discipline (Senses and also physical) Indhiriya Ozhukkam

            ■    The Mind Discipline – Karana Ozhukkam

            ■    The Life Discipline – Jivà Ozhukkam

            ■    The Psychic (Soul) Discipline – Aanma Ozhukkam

            ■    The Jeevakaarunya Discipline  (The Discipline of Compassion on Living Beings)

   Dehasampantham (On Sex – based on Vallalar’s health and spiritual perspective)

   The Spoilers of Health

   The Triple Desire – The Undesirable Desires

   A Great Sermon (Paér Upadesam)

   Vinnappangal – Prayer/Petition/Supplication

     Sathya Siru Vinnappam ─ A short true prayer

    Samarasa Suddha Sanmarga Sanga Sathya Vinnappam (The true prayer of Samarasa Suddha Sanmarga Sangam)

     Suddha Sanmarga Sathya Siru Vinnappam (The small true prayer of Suddha Sanmargam)

         The significance of Dharmam

 

 The Great Principles of Samarasa Suddha Sanmargam

(The Divine Principle – The Grace Principle – The Light Principle)

 

 God is only One – the Divine is One; the One Divine is in the form Supreme-Grace-Light and He is called the Arutperunjyothi Almighty (Arut-perun-jyothi means the Supreme-Grace-Light) – the Supreme Being.

 

 Adore truly the Arutperunjyothi Almighty and realise the Self-Light within you and the Supreme-Grace-Light in the transcendental plane and everywhere – the Divine Reality.

 

The contemplation and the glorification of the God would help you get the receivables from the Divine – the gifts of Grace.  (It helps to cast off the veils of ignorance and illusion – the impurities that hide the radiance of the Soul-Light).

 

The supreme aim of Suddha Sanmargam: realisation, transformation, manifestation (Realisation of the Divine – the self-realisation and the Supreme Divine realisation, transformation into the Divine Nature – the Supernal Life – the immortal life in a deathless body and manifestation of the Divine).

 

● Do not worship demigods (lesser gods) and do not perform any sacrifice of animal or living being.

 

 Surrender to the Supreme Divine – offering oneself to the Arutperunjyothi Almighty.

 

 Become conscious that all living beings are our soul-siblings.

 

 Manifest Ānmanèya Orumaippādu, the Soul-brotherhood and Oneness – regard every being as your own self.

 

 Shun the religious, cult, sect, caste, clan, ethnic, racial, colour, gender, language, national, regional, social, and haves and have-nots differences – free from divisiveness and seeing all in a greater divine equality.

 

 Do not take non-vegetarian food – taking non-vegetarian food is against the Divine Wish. Follow the Suddha Sanmarga recipe – the food that helps you keep good health and fit for transformation.

 

 Do not kill the living beings – the non-killing principle is the principle of the Supreme Guide – the Divine.

 

 Do not intoxicate yourself (do not take alcoholic drinks); do not smoke (no to tobacco and drugs) – take care of the mind and body and soul in the Suddha Sanmarga way of life.

 

 Do not cremate the dead – cremating the dead is an act equivalent of killing; bury the dead. Avoid the final obsequies, ceremony performed in memory of a deceased person on his/her death anniversary and other rites.

 

 Regard all living beings as the sanctuary in which God dwells and offer service to them.

 

 Follow the Jeevakaarunya discipline – a discipline of divine Compassion (a true compassionate service – kind and care for all living beings especially those who suffer – offer free food to the needy) is the key to open the house of Bliss – the House of the Divine. The main aim of Jeevakaarunyam is to purge the distress of starvation and killing.

 

 Follow the life, mental, physical and vital (senses), and psychic (soul) disciplines including Jeevakaarunyam – the spiritual discipline.

 

 Become conscious and always think of the Divine and do everything with the spiritual consciousness and manifest the soul-compassion in every act of yours.

 

 God’s Love for us is the Grace for us and to receive the Grace, have psychic love for Arutperunjyothi Almighty – the Supreme Being and psychic compassion for all living beings.

 

 Vallalar says: the pathway that annihilates death is my path Sanmargam – the Suddha Sanmargam. The one who dies not is a Sanmargi.   

    

 Suddha Sanmargam is the true spiritual path above of all religion and stands for the Supreme Truth – there is only one Truth and the Truth is same for all. Realise the Supreme Truth and shun the illusions be it in the scriptures, philosophies, legends, tales of epics, etc. ─ these could not explicitly reveal the ultimate Truth, at best it is mentioned symbolically.

 

 Pray for all. It is not proper that one prays for oneself – only for the self needs. One should pray for the total welfare of the world and in that prayer all needs of one is also taken into the account.

 

 Suddha Sanmargam is the supreme and commonest pathway for all, and the supreme principle that brings peace and happiness to the world – Let all living beings live happily!  

 

The Supreme-Grace-Light of Vallalar leads the Sanmargam and the Power of the Arutperunjyothi Almighty God aids the Supreme-Grace-Light.

 

THE PRINCIPLE OF TRUTH

(The Great Principles of Samarasa Suddha Sanmargam)

 

Purusarttham

(The four objectives worthy of human pursuit)

 

The four Purusartham that we could get or realise:

 

 To do Yéma Siddhi (alchemic transformation of Matter – alchemic perfection means turning things into purified form like that of pure gold – also purified ecstasy of the golden perfection) 

 To get educated on the art of Deathlessness (and become immortal by physical transformation  – blissful living of a deathless Supernal Life)

 To subdue the tattvas (transformation of constitutions) – the human body constitute 96 tattvas (36 tattvas + 60 tattvigams)

 To seek the Supreme Divine and become Divine (and manifest the Divine)

 

Disciplines

 

To achieve the above (purusartham), four disciplines are required:

 

● The vital (senses and also physical) discipline (Indhiriya Ozhukkam)

 The mental discipline (Karana Ozhukkam)

 The life discipline (Jiva Ozhukkam)

 The psychic (soul) discipline (Ānma Ozhukkam)

 

 The Vital Discipline

(Senses and also physical)

 

● Do not hear bad and unpleasant words; hear Náthàm divine chanting and mantra chanting.

 Do not touch with impurity; touch compassionately.

 Do not look cruelly and frighteningly. 

 Do not have liking for delicious food. 

 Do not have liking for perfumes – the heady scent.

 Converse with others in a good and useful way. 

 Do not tell lies.

 When a being is in (life) trouble, by any means remove the trouble.

 Pay a visit to the places of saints and sages. 

 Go around and live in the place of saints and holy places in order to help the being.

 Give and take with good intention for the good activities. 

 Take food moderately. 

 Have sensual enjoyment moderately.

 Maintain regularity in passing urine and motion (attend to the natural calls immediately); maintain normal condition – without less or excessive passing.

 If affected by the climate change and heat, remove the trouble by medicine, material means, Sarapètham (changing the nostril breathing – solar and lunar), asthaparisa means (pressing the vital-physical points in the body) and mulanga pranava dhyana (concentrate on the base with ‘ah’ sound breathing in and out in order to make more oxygen go into the system (and clear the bowel).

 Seminal fluid (Sukkilam in men and Shronitham in women) should not be spent in indulging excessively and improperly – that is a moderate method of restraint and not spending it at all in any way is an extreme method (continence – mastery over oneself).

●  Always cover the body and also cover the head and chest too, and do not wear dirty cloths.

 When you are walking you should wear footwear.

 

The Mind Discipline

 

 Concentrate and fix the mind in the Cirsabhai; first concentrate in between the eyebrows.

 Do not follow bad things. 

● Do not find fault with others (do not gossip). 

 Do not be angry with others.  

 Have no self-importance — put into practice self-denial (i.e. do not be self-centric and ego-centric person). 

 Remove the inconscient state and become the reality of the Truth (remove all the bad effects of the lower nature – the bad habits and wrong characters, and become the nature of Truth).

 Have perfect control over yourself – over the tattvas in order that your energies are not spent wrongly.

 

The Life Discipline

 

 See in equality all men and women without any differentiation of personal and family background – of family, lineage, clan, ethnic, race, caste, cult, sect, religion, custom, ashram – religious faith and spiritual ideal (the school of philosophy), ritualistic practice, national and regional identity, social status – low and high class, rich and poor, etc., and regarding everyone as your own people is the life discipline. 

 

The Psychic (Soul) Discipline

 

 The souls that have taken the physical form – from elephant to ant, is called the Thirusabhai (the Sanctuary in the living beings) and the Light within the Soul is the Lord; and in Oneness see all beings and all things and everywhere your own Self without any differentiation – this Oneness is the psychic (soul) discipline.

 

The Jeevakaarunya Discipline

 

Jeevakaarunya Discipline means:

 

1.  Manifesting psychic compassion towards all living beings and everything

2.  Non-killing

3.  Not taking non-vegetarian food

4.  Feeding the needy – benevolence to those in need

5.  No violence of any kind in thought, will, feeling, look, speech and action

 

Jeevakaarunya in its purest form a divine compassion. Jeevakaarunya service is done as a worship of the Divine. Those who are sincerely open to the Arutperunjyothi Almighty and have no self-conceit and capable of manifesting the divine or psychic compassion become the instruments of the Divine. Jeevakaarunyam is the key to open the house of the Supernal Bliss – the House of the Divine.

 

Thus leads the Grace-Light of Vallalar.

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

 

THE TEACHINGS OF VALLALAR

 

Dehasampantham (On Sex – based on Vallalar’s health and spiritual perspective)

 

The spending of seminal fluid should be taken care of. The seminal energy should not be spent away excessively – Vallalar says that once in 16 days the householders should have sex, and if it is indulged daily or frequently before 16 days, it is called excessive indulgence. Once in 16 days is recommended to expel the smut in the seminal fluid, and if the smut element in the seminal fluid is not expelled from the body it would harm the health. The sexual act is similar to the usage of the well, meaning if the water is taken out frequently or excessively, the water that comes up through the spring in the well would be reduced and eventually would dry up the spring, and the well will become useless. And if the water in the well is not taken out for a long time, the water would gather dirt (duckweed, moss, lichen, etc.) and the dirt would fill up the spring and block the water coming up through the spring and the remaining water in the well would evaporate in the heat of the sunlight. Likewise if one indulges continuously in the sexual act, seminal production would be reduced and soon the body will be ruined – getting a human body is a boon, and improper* and excessive spending of the seminal energy spoils the boon. Not to have sex also harms the health of the body, likewise the spring in the well mentioned above. That is, the seminal fluid would get spoiled if one never has sex and the seminal fluid would dry up in the heat that it produces and the body will be lost. The above is meant only for the householders. But he who ardently adores the Divine and manifests compassion towards all living beings the smut will not take place in the seminal fluid and the seminal force will be drawn upward – laziness and excessive sleep will hamper the process of drawing the seminal fluid upward, and he who always thinks of the Guru or the Feet of the Divine Lord (remembers the Divine always, contemplates on the Divine always), to him erection will not take place and he is called the greatly matured one. 

 

Note: The conversion of the seminal fluid into nectar is an important aspect in the transformation of the being; therefore the need to preserve seminal energy is stressed upon.

 

(*Improper indulgence refers to not observing health and moral rules regard to sex.)

 

This is for householders. For to have coitus with a woman, before the coition, for about 24 minutes do not think of sex and put your mind on some other subject, and thereafter you should begin the coital act. At the time of coital act, there should be no differentiated knowledge that means without false notion or fancy, and with freedom from mind and vital, without rising the temperature of the body and mind, slanting on the left side perform the coital act.

 

Only for the purpose of procreation you should let the seminal fluid out (ejaculation of semen into the vagina) and other times you should with the proper method retain the seminal fluid – maintain coitus reservatus (sexual intercourse in which ejaculation is deliberately avoided), – the proper method is not to hold the oxygen inside and not to exhale the oxygen but make it run in the middle channel. Only once you should have coition – you should have coitus not more than once at a time. After the coital act is over, you should take bath and meditate on the Divine and then go for sleep. When you are sleeping you should lie on the left side only, – whenever you sleep or take rest – lying down, you should always lie on the left side. You should sleep for about 3 to 4 hours after that you should wake up and be in good thoughts.

 

Do not have coition in the dawn, during the daytime, in the dusk and mid-night and early morning, and also 3-4 hours after the food. To have sex once in four days in the night is adhama patcham – bad method – least time frame, once in eight days in the night is mathdima patcham – average method – moderate time frame, once in sixteen days in the night is uttama patcham – excellent method – best time frame recommended. Thereafter (after 16 days of restrain) if one does not have coition, passionately seminal discharges would take place. To have coitus once in four days would ruin the progeny of the generation therefore it is called adhama patcham – a mean method

 

The semen is the wick for the flame of Jeevan (the living being) and blood is the oil. If you keep fiddling with the wick, the life gets ruined – the healthy life span will get reduced, but remove only the smut as to make the flame glow bright, that is once in 16 days have coition and expel the smut in the seminal fluid – therefore it is advisable to have sex once in 16 days for the average method adaptors and not for greatly matured one – those who always think of the Feet of the Guru or the Divine Lord to him erection will not take place.

 

The spoilers of health

 

There are four things – food, sex, sleep and fear that spoil us, and out of these sex is the most dangerous one, therefore take extreme care of sex.  If you do not take care of it, it would spoil the physical body and soon become invalid, if the body is ruined (and life is gone) it would be not possible to attain mukti (liberation and transformation). The human body is the only suitable body to attain the mukti and it is not that possible in any other body, therefore by any means take care of the body to last healthy.

 

The Triple Desire – the undesirable desires

 

Those who aspire to experience the Suddha Sanmarga state – the aim of Suddha Sanmargam should not have earthly desire (real property desire) even in the waking state and desire for woman (sexual desire) even in the dream state and desire for gold (material desire) even in the sleeping state.

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

 

Note: The above writing is based on the notes recorded by the disciples of Vallalar from Vallalar’s teachings, – Vallalar does not directly write it. These writings are called Upedesam – The Teachings.

 

 

 

 

 A GREAT SERMON

 

This great sermon took place after unfurling (hoisting) the Sanmarga Flag (Sanmarga Kodi Kattudhal) for the first time on 22 October 1873 – the Tamil Srimuga year, Ipaci month, the 7th day, Wednesday morning 8 o’clock in Siddhi Valaagam at Metukkuppam Village, Vadalur, Tamil Nadu, India.

 

NB: A Great Sermon by Vallalar was noted down by two disciples and their notes are subject to transmission error from the original talk, also it may not carry the same beauty of his other original prose work. Therefore it is advisable to compare it with the spirit of the other original works of Vallalar and take only those in line with the spirit of other original works.

 

Those who are here henceforth do not waste time like the way you wasted your time so far. From now onwards, for some time – ten days, till the Lord God goes to the Salai (Dharmasalai and Jnana Sabhai in Vadalur), you all should engage yourself in a good inquiry. What is this inquiry? The inquiry should be like this: How is our state? How is the state of the Divine, who is above us, who governs us all? 

 

Likewise, you all collectively or individually, engage in an inquiry with those who are at par with your discipline and knowledge, or ask Velayuda Mudaliar (the first disciple of Vallalar) who can explain to you sufficiently at a human level. Be in good inquiry by at least asking him collectively or you can ask him individually also.

 

If you are in this endeavour of inquiry, the first green-veil (blackish green) out of all the veils, which hides intensely the comprehension of soul-knowledge, will get removed. If the first veil is cast-off, all the other veils will get removed very quickly. This is what the green colour is: the green is the first surface colour of the black (therefore the colour of the first veil is blackish green and it is very strong).

 

For removing such a strong veil, be engaged in praising the Supreme Lord – the glory of God, be in the thoughts of the Divine and be looking at your deficiencies too. Likewise, in the waking and resting state, be in constant inquiry, and if you are in the ardent aspiration, – persist in your effort in asking the Divine to make you aware of the Truth, whatever has to be known shall be known.

 

Visaaram, the inquiry is of two types – Param and Aparam (param means divine and aparam means not divine). Of these Param is Paraloka inquiry (of divine world) and Aparam is Egaloka inquiry (of this world, the material world – worldly or material inquiry)Of these two, Egaloka inquiry is not an inquiry at all. If someone is engaged in an inquiry in an ordinary way (egaloka visaaram, worldly discussion or thinking of material gains) that inquiry cannot be considered as an inquiry and that is not a true inquiry. If someone is thinking, it cannot be called as an inquiry and that is not an inquiry of Truth. Because, the significance of inquiry is this: Visaaram denotes the following: “Vi” stands for the denial of worldly inquiry, and it signifies the Paraloka inquiry.

 

It is like clearing the duckweed, moss, lichen, etc in the water, only an intense heat of the inquiry can remove the green colour (blackish green) veil that hides our soul and not by any other method that produces heat. Yogi knows such “heat” by his experience. That heat cannot be produced at a human level. It is by praising the Supreme Lord (the Arut-perun-jyothi Almighty, the Lord of the Supreme-Grace-Light), contemplating on God (Arutperunjyothi), and adoring the Supreme Divine (Arutperunjyothi) that the heat is produced intensely. Yogis go to forest, mountain, cave to do tapas, penance for about 100, 1000 years and produce this heat in themselves. Instead of doing such tapas, by virtue of praising the Supreme Lord (Arutperunjyothi), contemplating on God (Arutperunjyothi), adoring the Supreme Divine (Arutperunjyothi), we can create the same heat millions and millions of fold more intensely compared to the heat produced by such tapas. This is how one can create that heat: for one Jamam (3 hours) the mind should be fixed on the paraloga visaaram (the divine inquiry – inquiry of the divine world, on the Supreme) with the psychic fervour (melting or blossoming of soul in devotion and an earnest seeking of the soul) and not on the egaloga visaaram (thinking about material world – worldly desire), in this way, we can get those things that are supposed to be received (whatever or all that from the Divine – Arutperunjyothi).

 

Therefore in this world, not knowing the truth of visaaram, people would call it a dismal thinking. We should not take it in that sense. What they mean visaaram is anxiety or distress, which is wrong, that is not the meaning of it. What “vi” denotes in visaaram is “to remove the poignancy” (to get rid of afflictions). The prefix “vi” takes away the poignancy. Therefore it connotes the paraloga visaaram (divine inquiry). So, we should be constantly in the visaaram. Also “vi” stands for agony or danger and “saaram” stands for removal, to prevail over. So, persist in your effort (constantly put into practice) with a right and sincere aspiration (to the Divine – Arutperunjyothi).

 

But some people may ask, “It is the time for God to come (the hour of God), then why to make efforts? When God comes, can we not get those things that are supposed to be received?” Yes, it is good to ask such a question. It is sure that God (Arutperunjyothi) is going to come. It is true that the veils in us will be cast-off. It is also true that all of you shall get whatever is receivable (from God). But the earlier mentioned green colour (blackish green) veil has two portions, that is asuddha maya thirai (the veil of impure illusion) and suddha maya thirai (the veil of pure illusion). Of these two mayas, one is in the upper portion and the other is in the lower portion – the lower portion is the asuddha maya thirai and the upper portion is the suddha maya thirai. Of these, the asuddha maya thirai has egaloga boga latchiyam (aim of worldly life enjoyment) and the suddha maya thirai has the possibility of paraloga attainment (the divine world, – the realisation of the universal Godhead/transcendental Divine, the Supreme).

 

When God comes and shows His mercy, at that time, He will remove only the asuddha maya thirai in the lower part of the green veil (blackish veil) in those ordinary people who are not making any efforts (not practising ones). Therefore at that time, after the removal of lower part – the asuddha maya part of the veil, at best they can be merely an unpolluted holy person but they will not be getting those things that are supposed to be received (from the Divine), and also it will not be possible for them to get and perform the panjakiruthiya vibavangal (the power of five-functions of the Divine and its application for the divine prosperity and maintenance of the divine order), other siddhis and realisation of soul (self-realisation, and also it goes without saying, the blissful Greater Life in the deathless body in this life itself on Earth – the Supernal Life). Thereafter (after rending the veil of asuddha maya), one has to ascend by proper efforts and sincere aspiration.

   

This moment the commotion and the other things that are happening here is to make others (the common people) mature and do away with the sinners. Therefore this moment, if all of you are in the right and true aspiration, when God comes, at that time the green veil (blackish & dark green) in you, – the lower portion, that is asuddha maya thirai along with the upper portion, that is suddha maya thirai will get removed. The blackish green is asuddha maya thirai and the golden dark green is suddha maya thirai. After casting off the green veil, all the other veils (eight or more) will get removed very quickly. Know the details of these veils in the Thiru Arut-perun-jyothi Agaval1 (see the note 1 at the end of this text). And after the removal of all the veils, one can perform panjakiruthigai (the governing five-functions of the Divine). Therefore, everyone should aspire sincerely (sincerely put into constant practice) and then one can get the profit accordingly (get the divine attainments).

 

Further, do not get interested in any of those scriptures – Vedas, Agamas, Puranas, Iithihasas that we have heard, read and looked at with importance. Because, these scriptures are symbolic expressions, not clearly expressed what/who is the Supreme Divine, and what is the Truth of the Supreme Divine (the Arutperunjyothi – the Supreme Reality), without expressing it explicitly even a little, they (the Rishis) have made it hidden beneath the symbols.

 

They have shown, not even with a bit of detail of the Reality, the pinda latchanam (the aspects and constituents of the body) in the Andam (Universe). That is to say, they have named the Divine as Kailasapathi, Vaikundapathi, Sathiyalokapathi and created images like that of human being having a place, vehicle, weapon, shape and form, and said that these are true in their existence (reality).

 

They are perplexed and unable to answer to those who ask: Does God has hands and legs? Those self-styled God-men not knowing the Truth were blabbered blindly (deceived and misled with their prattle utterances). But in the beginning, the one who hid the Truth is a Titan. What he has hidden, no one knows it till now. The lock that he had put no one could open it till now. No one, till now came to open such a lock.

 

In Vedas, Agamas, Puranas, Ithihasas, they (the Rishis and those who made them) have imaginatively said about the siddhis – yegadesa karma siddhis (inferior kind of power to perform action). If one tries for eight or ten years one may get a siddhi, and again for eight to ten years for another siddhi, – they can get only insignificant or trivial siddhis. If you aim for it, your interest in God shall vanish. If your interest in God vanishes, your chances of getting the great benefits (like the glorious transformation of the Supreme-Grace-Light) will also vanish. Or if you try that, make such a long-time effort, by knowing the trivial or insignificant use of those insignificant or trivial siddhis, if at all you gain anything by it, you would lose the most important profit (the true divine attainments). Therefore instead of having interest in it, have interest in the Supreme Lord (the Arutperunjyothi Almighty, the Lord of the Supreme-Grace-Light). Know that the previously mentioned yekadesa siddhi is only an imaginary account from the understanding of the Great Petition (Supplication to the Supreme) in the prose work as well as in the hymns of Arul-vilaka-malai – the hymn starting with Iyal Veda-agamangal, Purananggal2 (see the note 2 at the end of this text), and therefore know what the hymn is conveying.

 

Similarly, the Tamil grammar that is described in Viyakaranam, Tholkappiyam, Paanineeyam were also wrong (there are mistakes in it). How is it wrong? What is the mistake? When I explained to you the truth of mathematics of Thon-nooru (ninety) and Thol-layiram (nine hundred) you have understood it. Why the end of numerals from one to hundred is ending with “yugaram”? Siddhas have named it as a karana pèyer (causal name). Thol minus Nooru is Thon-nooru and Thol minus Aayiram is Thol-layiram. Thol means one minus from the principal number. Thonmai has become Thol. In our usage, it got changed into Thol-layiram and Thon-nuru. (Expalined in Tamil because it is meant for Tamils: Path-thi-da-thir-ku ori-dam kuraindha mun aayiram yendrum, ondru kuraindha path(u) yendrum oruvaru kolga). If explained like the way I explained even a little child can understand.

 

Also, do not have interest or pursue the Saiva and Vaisnava religious sects, and the Vedanta and Siddhanta religious cult. In those religious sects and cults, the Divine is expressed in a symbolic way and not expressed explicitly. There is no time to pursue it (to know those symbolic representations and its meaning). Therefore do not have interest in them or pursue them. For if you pursue, you may only get trivial benefits not the unique and the Greater Life of the true natural state that is the experience of the transformation – the realisation of the soul (self-realisation and also the blissful Greater Life in the deathless body – the Supernal Life). Because we do not have time (a long-time tedious pursuit for getting such an insignificant or trivial benefits). I myself stand as an example of it. The kind of interest that I had in Saiva religious sect is immeasurable. That is known to Pattanaththu Swamigal, Velayudha Mudaliar and to some others also. How such a deep interest has gone now? See it! To give an example of it, you don’t require another one. What I have said in the hymns of Thiruarutpa is good enough. If you bring those hymns of mine and the hymns of others to the hall of inquiry, they themselves would speak the truth. Why did I have such a deep interest in Saiva religious sect? It is because of little knowledge that I had at that time.

 

Now the Supreme Lord has made me to ascend the supreme summits (God has put me in the hitherto unreached supreme state). This profit was got because of the result of leaving everything. Therefore if you all give up everything, like me you too shall get the great profit. Till now, those who have not given-up, have they got any profit? No, they have not got any profit. Is it the interest that I had in that religious sect that has raised me to this state (ascend to the supreme summits)? That interest has not raised me. What then has raised me? At that time itself, God told me whatever needed to be known, see it in my petition in the vasaka peru vinnappam (a great petition in the prose work) and in the poetry section beginning with the following hymns: “I regarded all gods as Thy shadow not anything else, O Supreme Lord”3 (see the note 3 in the end the hymn that is referred). Further, what He had revealed is the discipline of the Great Principle of Truth, that is: “See the significance of Compassion as Divine in the panorama of manifestation”4(see the note 4 in the end the hymn that is referred). Compassion is what has raised me to the unreached supreme state (ascend to the supreme summits), – mercy as compassion is what has raised me.

 

Concentration is needed for the compassion. When there is concentration only then the compassion comes (Note added: constant will to manifest compassion always, that is concentration on psychic opening and psychic leading, – oneness with soul, for compassion is the natural state of the soul). If one manifests the compassion then only one can rise to the supreme state (ascend to the supreme summits). Now my knowledge is vast and transcends all the cosmos. That is the result of the concentration. You all should have concentration like me.

 

However uncontrollable any rough and tough person may be, I would tell him a good word, or I would intimidate, or I would prostrate, or I would gift things and draw him, or I would pray to the Supreme Lord, and by any means, I would make him follow the good path.

 

You all should follow like this. This night also, I have put my petition (supplication) to the Supreme Divine: ‘these people would not be there without me even for a moment’. That does not mean only those who are present here, I prayed for all the people in the world. Why I prayed like that, it is because all are brothers, it is the eternal Truth of the natural state (soul-siblings), and therefore I follow the soul-brotherhood and oneness.

 

So far you all are not having discipline, and of however low standard of man (degraded persons) you all may be, still there is a time to go to Salai. Before going to the Salai, you all should not only become disciplined people but also by any means pursue others to belong to us (Note added – ie: inspire them to follow the path of Suddha Sanmargam by self-example). You all try to do that for some days. I am also praying to the Supreme Lord for the welfare of the entire living beings (for the transformation of the world), and I have been putting my petition (supplication) to the Supreme Lord. You too should do like that.

 

Besides religious sects and those great people who have thought themselves (self-styled) to be Vedantist and Siddhantist in the religious cult like that of religious sectarians not knowing the Truth, are baffling with falsehood. You all must not believe in any of those things. They have not in any way explicitly expressed the true Divine.

 

“People of this world, not knowing God, are circumambulating me as if circumambulating the Divine. Oh, my God, because my bothers not knowing the Divine are circumambulating me”, I felt pity on them inwardly as well as outwardly and I am feeling pity on them and will feel pity on them.  Why they could not know God? Unless one tastes the vegetable one would not know the taste of that vegetable, and one would not have desire for the vegetable that one has not tasted. Likewise, unless one experiences the Divine, one cannot have full interest in the Supreme Divine. Therefore engage yourself in the inquiry to know the Divine.  

 

This is how the inquiry should be: how are the sun, the moon and the stars in the cosmos? What is the nature and characteristic of them? That is the anda visaaram, the universal or cosmic inquiry. Besides, we should also have following inquiry: Who are we in the pindam, the physical body? In the physical body, why hair grows in eyelids, eyebrows, armpit and other places? Why there is no hair in the forehead? Why there are nails in the hands and legs and why it grows? Similarly, know the nature and characteristic of the other tattvas (principles, constituents) in the body. Keep this pinda visaaram, the inquiry about physical body. If you are persisting in inquiring like that constantly, people of this world may mock or insult you. It is their nature to do so, because they do not know the Truth. Therefore do not mind it.

 

When God has created the ear with a hole, if it is agreeable to Him, He could have also created holes in the ears and nose to wear earrings and nose-rings. If you inquire like this and know the truth, will you agree to wear ornaments in the ears and nose? If you inquire like this and have no interest in worldly enjoyments, it would create desirelessness, therefore out of four sadhanas (sariyai, kiriyai, yoga, jnana), in the fourth level i.e. jnana sadhana, the sariyai, kiriyai and yoga would take place without desire, and in the third level i.e. yoga, the desireless characteristic of jnana yoga would take place in the yoga sadhana. Therefore, persist in this inquiry sincerely and constantly.

 

If you keep persisting in inquiring, when God comes, He shall let you know with the limitation the things that are to be known (in the world). And if you have the good qualities (like Jeevakaarunya discipline, psychic love and compassion, regarding all beings as your own self, opening to the One Divine Arutperunjyothi, adoration of the Arutperunjyothi, etc.). He shall let you know the things in the vastness – the infinite (of the entire creation/existence). Therefore be always engaged in the inquiry.

 

I have been telling you people for the past two and half years. Henceforth there would not be anyone to tell such things. Do not be like the way you all have been so far. This is my last word. From now onwards, till you go to Salai, carefully be engaged in the type of inquiry stated above.  

 

In the religious sects and cults, the Truth of the Divine has been presented in symbols, and those symbols were not explicit and they are expressed as Sivayanama, Namasivaya, etc. Likewise, they have created words of mantra (sacred syllable, name or mystic formula – word/s or sound/s having a spiritual or occult or divine significance and power; the expressive sound-symbol, mantras are chanted outwardly or inwardly too) consisting one-word, two-words, three-words, five-words, six-words, eight-words, ten-words, thirteen-words, fifteen-words, sixteen-words and twenty-four words. The meanings of those mantras will extend in manifold ways. What we are supposed to attain is the soul’s profit of Divine realisation (Note: Without saying, in the greater aim of Suddha Sanmargam, also includes the glorious transformation, – the blissful Greater Life in the deathless body embodying the Truth-Consciousness and manifesting the Divine – the Supernal Life ) and not anything else.

 

Those who are present here do not inquire about heaven and hell. Those who inquire about heaven and hell would do various types of sadhana out of their own ideas and get only trivial advantage, and in the end, they would realise the obstacles of such sadhana, and again by the divine Grace they would take up Compassion as sadhana and get the final bliss of the Siddhi. That is great.

 

The Supreme Lord removes all obstacles, for all to get the Supreme Bliss, the Lord reveals the great words of the Supreme Grace, a divine Mahamantra to realise the final Supreme Beatitude, the Mahamantra that reveals the Truth of the Divine, and as it is revealed to me I say on this occasion that like I experienced it in my joyous ecstasy of realisation of the Truth-Knowledge-Bliss you all should experience it without doubt, illusion, spiritual ignorance, confusion and wrong understanding which stand as obstacles to the realisation of the Divine. This I stated, stating and will state in the manifestation of the soul-brotherhood and oneness that rises ardently in me (in the interest of humanity, transformation of the world). This is our Lord’s Decree, our first Sadhana (spiritual practice) is Karunai – Compassion, and therefore the Lord has revealed to us this Thirumandiram (The Holy Mantra), as follows:

 

Arut-perun-jyothi, Arut-perun-jyothi

Thanip-perung-karunai, Arut-perun-jyothi

 

 The meaning of the Mahamantra

 

Supreme-Grace-Light, Supreme-Grace-Light

Supreme-Compassion-Unique, Supreme-Grace-Light

 

Compassion, pity, mercy and Grace all signify the same thing. Therefore the knowledge of supreme Compassion is absolute Bliss. That is an unparalleled supreme wisdom of the supreme Compassion. This is the divine revelation. In this way the Sadhana culminates, there would not be any obstacle to realise the final Beatitude of the Divine. You should know this in the maxim, “If one follows the book of Knowledge, it shall result in what is revealed in it.”

 

So far, those asuddha mayakari Siddhas have hidden the Truth of the Divine. Also, suddha mayakari God-men were also not there. There is no Sanmargam, if there is Sanmargam, we would have asked those questions (inquiry, seeking) that were not asked to get enlightenment and we would have had unrealised realisation. And also the dead would have risen. Therefore this is the time to ask questions that were unasked earlier to get enlightenment. Therefore this is the time; this is the age of Sanmaragm (the beginning of Sanmarga Age).

 

 

The unfurling of flag (flag hoisting) has been done to the evidence of it. That flag (called Sanmarga Flag) is just now unfurled (hoisted for the first time in the world). What the flag really signifies is this: the nerve (subtle nerve) from the Nabi (Navel – Manipura Chakra, the Solar Plexus) in the human body runs upward to the Centre inside the head, between the eyebrows – Ajna Chakra, the brow chakra, where a soft tissue-like thing is hanging (note added: perhaps refers to the pineal gland, also referred as the third eye in the spirituality) – the lower portion is white colour and the upper portion is yellow colour (yellowish or golden yellowish in the top one third portion and whitish in the bottom two third portion). Below the soft tissue-like thing, there is a nerve that goes (runs) downward as well as upward. This flag can be known in the eye of the realisation (vision of realisation). It is precisely to bring to the notice through external means this flag is unfurled (hoisted) today, and hereafter all would see it in their true realisation.

 

I have come to announce the Truth; there is no one to understand it even after the announcement. Henceforth, all would know the Truth because of the Flag. Those who were before us have hidden the Truth. Now, God has revealed, and is revealing, and will reveal. You all should know the Truth. You all should carefully engage in the inquiry of knowledge of the Truth as I mentioned. It is necessary that you all must manifest compassion to attain it. For the compassion to manifest, you should have the good qualities that come in self-opening (psychic opening and psychic leading). If you were like that when God comes, you would receive all the good fortunes (Note: Transformation – the divine wealth – all siddhis and the blissful Greater Life in the deathless body – the Supernal Life). This is verily the truth. This is Divine Decree.

 

This place (Siddhi Valaagam, Mettukuppam) is millions of fold more helpful than that of the help one gets from his or her mother, father, brothers. This is Divine Decree.

 

Arutperunjyothi Arutperunjyothi

Thanipperungkarunai Arutperunjyothi

 

Thiruchitrambalam

 

The end of a Great Sermon

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Pages 463 to 475, 2006 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

 

Notes:

 

Note 1:

 

Arutperunjyothi Agaval: (Note: Arut-perun-jyothi meaning the Supreme-Grace-Light)

 

O Arutperunjyothi, Thou hidest the divine sovereignty

With the black veil of an afflictive Illusion gigantically,

   

O Arutperunjyothi, Thou hidest the soul-life, – the Spirit,

The central being with the blue veil of deep ignorance,

 

O Arutperunjyothi, Thou hidest the great cosmic Space,

The Space as Divine with the blue veil of intimidation,

 

O Arutperunjyothi, Thou hidest the Space of intelligence,

The power of Knowledge awesomely with the red veil,

 

O Arutperunjyothi, Thou hidest the Space of materiality,

And the objects with the golden veil of negation of identity,

 

O Arutperunjyothi, Thou hidest the Space of Supreme Being,

As well the indwelling Lord so closely with the white veil,

 

O Arutperunjyothi, Thou hidest the cognitive experience

With the obscurity and confusion with the mixed colour veil,

 

O Arutperunjyothi, Thou hidest the object of senses,

The cause and effect with the various kinds of veil densely,

 

O Arutperunjyothi, Thou hidest all the state of tattvas, 

The principles, according to its nature with separate veils,

 

O Arutperunjyothi, Thou castest-off all the veils and showest

There Thy sovereign rule – Thy manifestation in everything!   

 

Ref: Vallalar’s ThiruArutpa – Aaram Thirumurai, Agaval – Line nos. 813 to 832, Page 23 and 23, 2004 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Deiva Nilayam, Vadalur, Tamil Nadu, India. (The original writings of Vallalar is in Tamil. Rendered into English by Sree Dhinakaranar.)

 

The following meaning of veils is mentioned in the prose work & teachings of Vallalar:

 

Black      –   Mayasakti, the Illusion Power

                    and Asuddha Mayasakti, the Impure Illusion Power

Blue       –    Suddhaa-suddha Mayasakti, the Purest Illusion Power

Green     –    Kriya Sakti, the spirit’s power of process and action

Red        –    Para Sakti, the Supreme Conscious Power

Golden         Iccha Sakti, the spirit’s power of will

White     –   Jnana Sakti, the spirit’s power of knowledge (Knowledge of Truth)

Mixed     –   Adi Sakti, the Original Power

 

Note 2:

 

O Wise Father, the Supreme-Light, Thou toldest me

With Thy Will to enlighten me, “The qualities of Vedagamas,

Puranas, Ithihasas are illusive and deceptive, and so obscure,

So hard to perceive it, says the common man. The demon knows

That there is only one book illusive. Whereas my son, you know

That all books* are illusive and deceptive, and see all contents

In the Grace-Light.” O dancing Master, Thou who praisest

By the wise who know not the separateness, do wear my garland. 

 

* Scriptures

 

Ref: Vallalar’s ThiruArutpa – Aaram Thirumurai, Hymn 623, Page 153, 2004 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Deiva Nilayam, Vadalur, Tamil Nadu, India. (The original writings of Vallalar is in Tamil. Rendered into English by Sree Dhinakaranar.) 

 

Note 3:

 

Even when I was vexed by the perturbation of Illusion,

O benevolent, the Omnipresent, I held Thee in esteem

And regarded all others only as Thy shadowy images,

O Supreme Lord, have I thought anything else than that.

O pure Golden Feet, I know not what Thou thinkest,

I shall not even for a moment hold in affliction here,

O Lord, I beseech Thee, free me from all bewilderments

And bestow on me Thy Grace; may it be Thy obligation!

 

(Ibid., Hymn 976, Page 218)

 

 Note 4:

 

O Supreme Lord, I follow as Thou toldest me,

“See the significance of Compassion as Divine

In the panorama of manifestation and know

That all else a principle of ignorance and illusion.”

O Lord, what can I do, I am afflicted by darkness,

Illusion and deeds bad, and I take the pains of it.

Although I’m perplexed without the wisdom

But I followed not the lesser principle indeed!   

 

(Ibid., Hymn 306 Page 93)

 

 

 

Sathya Siru Vinnappam  ─  A short true prayer

 

O Arutperunjyothi1, Thou containest everything, Thou art the marvellous God!

 

May Thou bestow Thy Grace on us, from now onwards, all the time, may our mind cling not to the main obstacles of Suddha Sanmargam – the delusion and erring practice of mistaken doctrines of various paths, religious cults and sects, as well as the worldly system of Varunam2and Ashramam3.

 

May Thou bestow Thy Grace on us, may the main objective of Suddha Sanmargam – anmaneya orumaippattu urimai, the rights of soul-brotherhood and oneness in us be always everywhere manifest to the fullest without any deviation of any kind.

 

O Arutperunjyoti Lord, Thou art all things, Thou art the Supreme Divine.

O Supreme, salutation to Thy Divine Grace, salutation to Thy Supreme Grace.

 

 Notes:

 

1.Arutperunjyothi:

The Supreme-Grace-Light (The Supreme Divine)

 

2.Varunam:

Four Varunam – worldly divisions of social order:

1.Brahmin  2.Kshatraya  3.Vaisya   4.Shudra

 

3.Ashramam: 

Four Ashramam – worldly divisions of life span

1.Brahmacharya  2.Grihastha  3.Vanaprastha  4.Sannyasa and also the so-called spiritual schools

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Pages 560 to 561, 2006 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

 

Samarasa Suddha Sanmarga Sangha Sathya Vinnappam

The true prayer of Samarasa Suddha Sanmarga Sangham

 

The Divine Grace has created a holy place and it bears the special name Uttra Jnana Siddhipuram and Uttra Jnana Chidambaram, and also the people of world call it by the symbolic name Parvathipuram and Vadalur.

 

In this holy place, in the divine abode – sanctuary, in the complete Suddha Siva Anubava (the pure experience of the Divine) Jnana Sabhai (the Divine Hall of Truth-Knowledge and Wisdom) to manifest the supreme Nature, the Divine has taken a complete holy form of the Nature Truth, become the complete bliss of the supreme Nature, the bliss of the concentrated Holy Dance for making all living beings to get the Delight. O Omnipotent, the Divine of the Supreme Command, the Arutperunjyothi God, it is for that that Thou bestowest the Grace.

 

O Supreme Lord, in Thy Holiness of the Divine Grace, to Thee I offer this true prayer of the Samarasa Suddha Sanmarga Sathya Sangam.

 

In this world, I who have got the higher body with sixth sense, am often afflicted by death, disease, aging – old age, fear, sufferings in this body, abolish all these agonies and make this body an immortal body (imperishable form), living eternally in all the places, by all means, without any interruption, the supreme blissful Siddhi of the Greater Life – the Supernal Life, that is what I want to get, that is my true ardent aspiration and endeavour.

 

While my ardent aspiration and endeavour is like that, when I begin to know how to abolish all sufferings in order to get this body transformed into the eternal body (deathless body) and attain the eternally imperishable perfect state of blissful Greater Life – the Supernal Life, I came to know as it is revealed by the Divine Grace that it can not be attained by any other means but only by the Freedom of the Supreme Grace of the all containing Supreme Divine.

 

Then when I begin to know what way I can get the Freedom of the Supreme Grace, I came to know as it is revealed to me by the Grace of God that when these three freedoms of the body, enjoyments of things, the being’s life-impulse get eliminated, the Divine Freedom of the Supreme Grace can be attained.

 

Therefore, what I have held in as my own freedom – the freedom of the body, the freedom of enjoyment, the freedom of the being’s life-impulse are offered to the full Freedom of the God’s Grace.

 

The moment when I offered, I came to know the Truth as revealed to me by the Grace that this body, this being (this life) and the things of enjoyments are given, out of Supreme Compassion, by the God who has the absolute Freedom and not by our freedom of attainments.

 

Hereafter, by the witness of the Divine Grace of the Supreme, by no way I will have any freedom (of rights) arising out for this body, this being (this life) and enjoyment of things.

 

O God, bestow the Freedom of the Divine Grace on me to eliminate all the afflictions of death, disease, aging, fear, suffering and trouble, and transform this body into the immortal body (deathless body) and make me live in the eternally imperishable perfect state of blissful Greater Life – the Supernal Life.

 

Reveal to all living beings who have got the human body as you have revealed to me and also grant them the privilege to live a life like that. 

 

Salutation to Thee – salutation to Thy governance of the Supreme Grace. Glory to Thee.

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Pages 577 to 579, 2006 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

 

Suddha Sanmarga Sathya Siru Vinnappam

 The small true prayer of Suddha Sanmargam

 

O Supreme Compassionate God, Thou art the Supreme Lord of the Sole Headship, Thou art the Natural Reality, the Natural Knowledge, the Natural Delight, the Impersonal Being, the Pure Intelligence, the Eternal Being, the Being of Truth, the One, the Many, the Original Godhead, the One who has no beginning, the Immaculate Being, the Being of the Supreme-Grace-Light (Arutperunjyothi), the Marvellous Being, the Ultimate Being (the unsurpassable One) – the Absolute Being, the One who became All, the all-containing One, the Omnipotent, apart from these holy words, the wise ones address Thee with the innumerable holy words.

 

O Lord, Thou art manifest to be worshipped, contemplated, known, realised in union and experienced by the wise ones – the Suddha Sanmarga Jnanis.   

 

O Divine Lord, in Thy Holy Presence, we who are even lesser than the insignificant things, by our petty knowledge, offer these small petitions (prayers) to Thee. May Thou hear them and bestow Thy Grace to protect us. 

   

O Sole Supreme Headship, who is manifesting as the Arutperunjyothi (Supreme-Grace-Light) in the Suddha Jnana Veli (the Space of pure Knowledge), by whatever method of expression, there is no matching accurate description of Thy greatness.

 

Thou art hardly knowable to all Saththis (goddesses – female godheads), all Saththas (gods – male godheads) and all Masters; Thou art manifests beyond and above all Tattuvams (Tattva: reals, essential nature of things, constitution and substance) and Tattuvikams (Tattvi: that which is connected with Tattuvams).

 

 O God, even those Vedagamas (scriptures) by wise ones of the Truth-Knowledge are not able to get the apt Words of supreme Excellence and they get only the lesser words to express Thy unique Supreme Kind. Then how we who are even lesser than the muckworms can know the greater Words of Excellence to use in our offering of prayers to Thy Presence? Therefore, O compassionate God, without looking into the defects of our lesser words in this prayer do bestow Thy Grace by recognising it and protecting us.   

 

O compassionate God, Thou art greater than the mother! We are in our nature ignorant and in the darkness of ignorance, in the form of ignorance, learning in the ignorance, were not knowing anything, but O Divine Lord, out of Thy supreme Compassion, Thou created a small amount of knowledge in this physical body (being), from that time to the present, with that knowledge, knowledge as form, knowledge as shape, knowledge as sense of organs, knowledge as mind, knowledge as knowledge, knowledge as realisation. Without knowing how to experience these things, we who are diminutives experience impurity as form, impurity as shape, impurity as sense of organs, impurity as mind, impurity as knowledge, impurity as realisation, and the prayer that we offer to Thee in Thy holy Presence is also a defective form of prayer. We know that this prayer is defective but without making any effort to make it faultless we offer the prayer to Thee. Thou mindest not our defects and considerest it as though it is a virtue. It is the greatness of the nature of Thy Grace, O Lord, therefore do not see the defects in these prayers and have mercy on us and compassionately grant them.

 

Apart from the period in which the inconscience that knows nothing in the darkness of the ignorance, and since the time free from that darkness, in this world, we were born again and again as grass, paddy, tree, plant, bulbous plant and also as stone, mountain, hill, etc., and weeded out, got cut off, sawed, harvested, nipped, pinched, dried, broken, busted, blasted. Like that died many times from various bouts of agonies and sufferings, and went again and again into the wombs of vegetable kingdom, and lived (passed through the hardship of such births) and died many times and tired of it.

 

Then, we were born again and again as ant, white ant, worm, snake, monitor lizard, house lizard, and frog, small fish, crocodile, shark, whale, etc., and worn out, crushed, beaten, caught. Like that died many times by various bouts of suffering, and went again and again into the wombs of reptiles and aquatic creatures, and lived (passed through the hardship of such births) and died many times and tired of it.

 

Then, we were born again and again as fly, bees, moths, dragonfly, sparrow, crow, common kite, eagle, vulture, etc., and beaten, smitten, caught, dashed in waves and rain, in scorching sun flying hither and thither – going all round in search of food, and exterminated. Like that died many times by various bouts of suffering, and went again and again into the wombs of birds and lived (passed through the hardship of such births) and died many times and tired of it.

 

Then, we were born again and again as squirrel, monkey, dog, pig, cat, goat, sheep, cow, ox, buffalo, elephant, horse, tiger, bear, etc. and caught, beaten up, hit, punched, cut off, chopped, attacked, tied up and smacked. Like that died many times by various bouts of suffering, and went again and again into the wombs of animals and lived (passed through the hardship of such births) and died many times and tired of it.

 

Then, we were born again and again as devil, goblin, demon, giant, titan, and suffered by going hither and thither, getting caught, being arrogant, exercising authority, being in the state of forgetfulness as well as remembrance, bewilderment, astonishment, fighting in the war, getting killed, etc. Like that died many times by various bouts of suffering, and went again and again into the wombs of beings of other world (nether world – the world of darkness) and lived (passed through the hardship of such births) and died many times and tired of it.

 

Then, we were born again and again as materialist, cheater, thief and murderer, and got threatened, imprisoned and ruined or killed. Like that died many times by various bouts of suffering, and went again and again into the wombs of infernal beings and lived (passed through the hardship of such births) and died many times and tired of it.

 

Thus we were in those births suffered from weariness, exhaustion, pain, apprehension, distress, dismay and grief. Thou hast intended and granted with compassion the birth in this human body that is capable of getting the immortal Greater Life, we know not how to return the favour of Thy supreme Compassion.

 

O Arutperunjyothi Almighty, Thou art inseparably pervaded in the living beings’ inner, outer, outer of the inner, outer of the outer and manifesting!

 

Since the time when we attained the human birth and in the mother’s womb, in the childhood, in the adolescence and in the adulthood we were without knowledge due to various distresses. O Divine Lord, without knowing the greatness of the power of the Thy Supreme Compassion we have frittered away time.

 

After passing those stages, in the present stage, affirming that there is true God – the One Divine, who pervades (manifests) everywhere perfectly, has created (Shrishti) all universes, all worlds, all living beings, all material things and all other things, and governing them to make us know (tithi), to purify us (Sangaaram), to make us attain maturity (thirobavam) and to make us draw benefits (anughriha).

 

If we sincerely adore and worship the One Divine with deep thoughts and feelings, the Grace of the One Divine will manifest there in us. By the manifestation of the Divine Grace, all these sufferings of death, disease, old age (ageing), fear and distress will be avoided (prevented) and in all time, in all places, by all means, without least obstruction we can get the Siddhi of blissful Greater Life – the Supernal Life, O Divine Lord, this is the Truth that we came to know by the bestowal of the Divine Grace.

 

Since the time we had that consciousness, we were thinking continuously as to how do we worship the Divine always? How do we get the Divine Grace? When will we get rid and liberated from sufferings of death, disease, ageing (old age)? When will we get the everlasting greater Bliss Siddhi – the Siddhi of the Supernal Bliss? But we were vexed by not knowing the right path to it?  

 

O God, Thou art the sea of compassion who removest the hindrances and helpest! O Divine Lord! Thou saidst, “For a very long time you all are tired of affliction by the sufferings of death, etc. To free you all from the sufferings of death and removing the weariness and distress and to make you all attain the Siddhi of immortal supreme Bliss – the Supernal Bliss, I will perform a holy dance of the Divine Grace for bestowal of all the Siddhis for eternity in the holy place that is north of Purva Jnana Chidambaram named as Parvathipuram that is called as Uttra Jnana Siddhipuram. 

 

And by the Divine Grace Thou hast not only said: “the time is nearing and for Me to perform the act of Grace in that holy place, there should be Jnana Sabhai (the Divine Hall of Truth-Knowledge and Wisdom)”, but also bestowed Thy Grace by being with us within and without (agathum, purathum – inner and outer) in the form of Grace and created the holy Jnana Sabhai without any obstacle, O Divine Lord, when we think of Thy supreme Compassion that blessed us with the Jnana Sabhai to manifest Thyself we are overwhelmed by delight.

 

Now onwards, as you had asked us to adorn the Thiru Jnana Sabhai, we started adorning. O Arutperunjyothi Almighty! O Divine Lord, May Thou bestowest Thy Grace on us by taking Thy seat in us within and without (agathum, purathum – inner and outer) in the form of Grace as to complete our holy work of adorning the Jnana Sabhai without any obstacle caused by any thing in anyway.

 

O omnipotent Sole Headship Divine! At the time of completion of adornment, O Divine Lord, do take Thy seat as bestower of Grace and by the manifestation of the miraculous Divine Grace, make us as well as others who have got this human body the devoted followers of the Truth and enlighten us with the Truth-Knowledge and bestow on us the Bliss of Truth and put us into the state of Samarasa Suddha Sanmargam and make us attain the True Life (Living a life of the Truth – the Supernal Life) and make us to become Immortals – the Supernal Beings to live for ever. 

 

O Arutperunjyothi, Thou containest everything, Thou art the marvellous God!

 

May Thou bestow Thy Grace on us, from now onwards, all the time, may our mind cling not to the main obstacles of Suddha Sanmargam – the delusion and erring practice of mistaken doctrines of various paths, religious cults and sects, as well as the worldly system of Varunam1and Ashramam2.

 

May Thou bestow Thy Grace on us, may the main objective of Suddha Sanmargam – anmaneya orumaippattu urimai, the rights of soul brotherhood and oneness in us be always everywhere manifest to the fullest without any deviation of any kind.

 

O Arutperunjyoti Lord, Thou art all things, Thou art the Supreme Divine.

O Supreme, salutation to Thy Divine Grace, salutation to Thy Supreme Grace.

 

Notes:

 

1.Varunam:        Four varnam – worldly division of social order:

                      1.Brahmin  2.Kshatraya  3.Vaisya   4.Shudra

 

2.Ashramam:    Four ashramam – worldly division of life span

                     1.Brahmacharya  2.Grihastha  3.Vanaprastha  4.Sannyasa and also the so-called spiritual schools

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Pages 556 to 561, 2006 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

The Significance of Dharmam

 

Compassion is the natural state of the soul; compassion is inherently a divine quality of the inmost soul. This natural state of the soul is the significance of Dharmam. If the soul manifests its natural trait it becomes the Divine*.

 

Note added: * You can become the Divine by manifesting your psychic compassion towards all beings – animate as well as inanimate things.

 

Reference: Vallalar’s Thiruarutpa Urainadaipaguthi, Page 419, 2006 Edition (Tamil), Published by Thiru Arutprakasa Vallalar Dheiva Nilayam, Vadalur, Tamil Nadu, India (The Official Publication).

 

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Thank you for visiting GraceLight.Org website. It is good that you are visiting GraceLight.Org; we have been expecting you here.  It has been planned to update the content of GraceLight.Org regularly. Do please see it from time to time – please! do visit all the pages and keep on visiting on a regular basis to know about the Supernal Life (a divine life in a deathless body)  may it be most supportive to your self-development and progressive evolvement of your life – pursuing and attaining the blissful Supernal Life in the leading Light of the Vallalar by the Grace of the Supreme. A life in progress towards the deathless Supernal Life is a life worth pursuing to become Divine follow sincerely the path of divine evolution to grow into the Divine Gnosis and become a deathless divine being or gnostic being, that is your divine destiny – in your sincerity you will find the helping Hand of the Divine to raise you to the Supreme Divinity.

 

Have a life in progress and fulfillment of life in the Divine!

Live a fulfilling life of divine purpose blissfully!

Live a blissful Supernal Life eternally!

 

 

We offer our infinite gratitude to the Arutperunjyothi Almighty – the Lord of the Supreme-Grace-Light

and to the sanmarga master Vallalar, the deathless divine being of the Supreme-Grace-Light.

 

Glory to the Arutperunjyothi Almighty!

Glory to the deathless divine master Vallalar!

May all beings receive the Grace-Light and live blissfully!

 

Arutperunjyothi  Arutperunjyothi

Thanipperungkarunai  Arutperunjyothi

 

 

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