1

THE LIFE AND TEACHINSS OF SAINT

RAMALINSAR







SP, ANNAMALAI










HARATIYA VIDYA HAVAN
kuIuputi Munshi Murg
ombuy 400 007

2
Whut hurutiyu Vidyu huvun stunds for

8horofiyo Shiksho musf ensure fhof no promising young Indion of
chorocfer hoving foifh in 8horof ond her cuIfure 8horofiyo Vidyo shouId
be Ieff wifhouf modern educofionoI equipmenf by reoson mereIy of wonf
of funds.

Z. 8horofiyo Shiksho musf be formofive more fhon informofive, ond
connof hove if's end mere ocquisfion of knowIedge. Ifs Iegifimofe sphere
is nof onIy fo deveIop nofuroI foIenfs buf so fo shope fhem os fo enobIe
fhem fo obsorb ond express fhe permonenf voIues of 8horofiyo Vidyo.

3. 8horofiyo ShiIsho musf foke info occounf nof onIy fhe fuII growfh
of o sfudenf's personoIify buf fhe fofoIify of his reIofions ond Ieod him fo
fhe highesf seIf-fuIfiIImenf of which he is copobIe.

4. 8horofiyo Shiksho musf invoIve of some sfoge or ofher on
infensive sfudy of Sonskrif or Sonskrific Ionguoges ond fheir Iiferofure,
wifhouf excIuding, if so desired, fhe sfudy of ofher Ionguoges ond
Iiferofure, oncienf ond modern.

b. The re-infegrofion of 8horofiyo Vidyo, which is fhe primory
objecf of 8horofiyo Shiksho, con onIy be offoined fhrough o sfudy of
forces, movemenfs, mofives, ideos, forms ond orf of creofive Iife-energy
fhrough which if hos expressed ifseIf in differenf oges os o singIe
confinuous process.

o. 8horofiyo Shiksho musf sfimuIofe fhe sfudenf's power of
expression, bofh wriffen ond oroI, of every sfoge in occordonce wifh fhe
highesf ideoIs offoined by fhe greof Iiferory mosfers in fhe infeIIecfuoI
ond moroI spheres.

7. The fechnique of 8horofiyo Shiksho musf invoIve

(o) fhe odopfion by fhe feocher of fhe 0uru offifude which
consisfs in foking o personoI inferesf in fhe sfudenf, inspiring
ond encouroging him fo ochieve disfincfion in his sfudies,
enfering info his Iife wifh o view fo form ideoIs ond remove
psychoIogicoI obsfocIes, ond creofing in him o spirif of
consecrofion, ond

3
(b) fhe odopfion by fhe sfudenf of fhe Sishyo offifude by fhe
deveIopmenf of

(i) respecf for fhe feocher,
(ii) o spirif of inquiry,
(iii) o spirif of service fowords fhe feocher, fhe
insfifufion, 8horof ond 8horofiyo Vidyo.

8. The uIfimofe oim of 8horofiyo Shiksho is fo feoch fhe younger
generofion fo oppreciofe ond Iive up fo fhe permonenf voIues of 8horofiyo
Vidyo which is fIowing from fhe supreme orf of creofive Iife-energy os
represenfed by Shri Pomochondro, Shri Irishno, Vyoso, 8uddho ond
Mohoviro hove expressed fhemseIves in modern fimes in fhe Iife of Shri
Pomokrishno Poromohomso, Swomi Doyonondo Soroswofi, ond Swomi
Vivekonondo, Shri Aurobindo ond Mohofmo 0ondhi.

9. 8horofiyo Shiksho whiIe equipping fhe sfudenf wifh every kind of
scienfific ond fechnicoI froining musf feoch fhe sfudenf, nof fo socrifice
on oncienf form or offifude fo on unreosoning possionfor chonge, nof fo
refoin o form or offifude which in fhe Iighf of modern fimes con be
repIoced by onofher form of offifude which is o fruer ond more effecfive
expression of fhe spirif of 8horofiyo Vidyo, ond fo copfure fhe spirif
ofresh for eoch generofion fo presenf if fo fhe worId.

4

kULAPATI'S PREFACE

The 8horofiyo Vidyo 8hovonfhof Insfifufe of Indion CuIfure in
8omboyneeded o 8ook Universify, o series of books which, if reod,
wouId serve fhe purpose of providing higher educofion. PorficuIor
emphosis, however, wos fo be puf on such Iiferofure os reveoIed fhe
deeper impuIsion of Indio. As o firsf sfep, if wos decided fo bring ouf in
EngIish I00 books, b0 of which were fo be foken in hond oImosf of once.

If is our infenfion fo pubIish fhe books we seIecf, nof onIy in
EngIish, buf oIso in fhe foIIowing Indion Ionguoges: Hindi, 8engoIi, 0ujorofi,
Morofhi, TomiI, TeIugu, Ionnodo ond MoIoyoIom.

This scheme, invoIving fhe pubIicofion of 900 voIumes, requires
ompIe funds ond on oII-Indio orgoni;ofion. The 8hovon is exerfing ifs
ufmosf fo suppIy fhem.

The objecfives for which fhe 8hovon sfonds ore fhe reinfegrofion
of fhe Indion cuIfure in fhe Iighf of modern knowIedge ond fo suif our
presenf-doy needs ond fhe resuscifofion of ifs fundomenfoI voIues in
fheir prisfine vigor.

Lef me moke our gooI more expIicif:

We seek fhe dignify of mon, which necessoriIy impIies fhe creofion
of socioI condifions which wouId oIIow him freedom fo evoIve oIong fhe
Iines of his own femperomenf ond copocifies, we seek fhe hormony of
individuoI efforfs ond socioI reIofions, nof in ony mokeshiff woy, buf
wifhin fhe frome-work of fhe MoroI Order, we seek fhe creofive orf of
Iife, by fhe oIchemy of which humon Iimifofions ore progressiveIy
fronsmufed, so fhof mon moy become fhe insfrumenf of 0od, ond is obIe
fo see Him in oII ond oII in Him.

The worId, we feeI, is foo much wifh us. Mofhing wouId upIiff or
inspire us so much os fhe beoufy ond ospirofion which such books con
feoch.

In fhis series, fherefore, fhe Iiferofure of Indio, oncienf ond
modern, wiII be pubIished in o form eosiIy occessibIe fo oII. 8ooks in ofher

5
Iiferofures of fhe worId, if fhey iIIusfrofe fhe principIes we sfond for, wiII
oIso be incIuded.

This common pooI of Iiferofure, if is hoped, wiII enobIe fhe reoder,
eosfern or wesfern, fo undersfond ond oppreciofe currenfs of worId
fhoughf, os oIso fhe movemenfs of fhe mind in Indio, which, fhough fhey
fIow fhrough differenf Iinguisfic chonneIs, hove o common urge ond
ospirofion.

FiffingIy, fhe 8ook Universify's firsf venfure is fhe Mohobhorofo,
summori;ed by one of fhe greofesf Iiving Indions, C. PojogopoIochori, fhe
second work is on o secfion of if, fhe 0ifo, by H. V. Divofio, on eminenf
jurisf ond o sfudenf of phiIosophy. Cenfuries ogo, if wos procIoimed of fhe
Mohobhorofo: "Whof is nof in if, is nowhere." Affer fwenfy-five
cenfuries, we con use fhe some words obouf if. He who knows if nof,
knows nof fhe heighfs ond depfhs of fhe souI, he misses fhe frioIs ond
frogedy ond fhe beoufy ond grondeur of Iife.

The Mohobhorofo is nof o mere epic, if is o romonce, feIIing fhe
foIe of heroic men ond women ond of some who were divine, if is o whoIe
Iiferofure in ifseIf, confoining o code of Iife, o phiIosophy of socioI ond
efhicoI reIofions, ond specuIofive fhoughf on humon probIems fhof is hord
fo rivoI, buf, obove oII, if hos for ifs core fhe 0ifo, which is, os fhe worId
is beginning fo find ouf, fhe nobIesf of scripfures ond fhe grondesf of
sogos in which fhe cIimox is reoched in fhe wondrous ApocoIypse in fhe
EIevenfh Confo.

Through such books oIone fhe hormonies underIying frue cuIfure, I
om convinced, wiII one doy reconciIe fhe disorders of modern Iife.

I fhonk oII fhose who hove heIped fo moke fhis new bronch of fhe
8hovon's ocfivify successfuI.

6

Contents:
Contents: ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
1, INTRODUCTION,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 9
Z, SOURCES: `THIRUVARUTPA' AND OTHERS ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,13
The Prose Works: ..........................................................................................................................Ib
The IsoIofed Poems: .....................................................................................................................Io
Leffers:............................................................................................................................................Io
Commenfories: ................................................................................................................................I7
OroI feochings: ...............................................................................................................................I7
3, A DEVOTED LIFE,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,19
8irfh ond firsf vision of 0od: .....................................................................................................I9
EorIy yeors of Modros: .................................................................................................................I9
Vision of Lord Murugo: ................................................................................................................ Z0
Eminence in schoIorship: ............................................................................................................. Z0
Worship of Thiruvofriyur: ...........................................................................................................ZI
His DiscipIes: ................................................................................................................................. ZZ
Morried Life: ................................................................................................................................. ZZ
Leoving Modros for Chidomborom: ........................................................................................... Z3
Sfoy of Iorunku;hi:...................................................................................................................... Z3
Service fo Humonify: ................................................................................................................... Z4
Pefiring fo ChiffivoIokom:........................................................................................................... Zb
Some MirocIes:.............................................................................................................................. Zb
ExoIfed spirifuoI sfofe: ............................................................................................................... Zo
Enfering fhe room: ....................................................................................................................... Zo
Confemporories: ............................................................................................................................ Z7
4, ACkSROUND AND MISSION ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,Z
Liferory 8ockground: ................................................................................................................... 37
, A SOCIAL REFORMER,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,40
, IMASERY AND SYMOLISM ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,47
Imogery: ......................................................................................................................................... 48
(i) SimiIe: ........................................................................................................................................ 49
Confrosfing imoges:...................................................................................................................... 49
Vivid ond eIoborofe imoges:........................................................................................................ b0
Suggesfed simiIes:........................................................................................................................ bZ
(ii) Mefophor:................................................................................................................................. bZ
Mefophors evoking imoges of singIe visuoI objecfs: ............................................................. b3
Imoge wifhin Imoge: .................................................................................................................... b3
Personificofion: ............................................................................................................................. bb
SymboIism: ..................................................................................................................................... bo
SymboI of nupfioI Iove: ................................................................................................................ oZ
Emofions: ........................................................................................................................................ ob
(i) The Pofhos ................................................................................................................................ ob
Sofire: ............................................................................................................................................. o7
Prose works:................................................................................................................................... o9
Emofive prose:............................................................................................................................... 70
Prose-sfyIe of fhe oppeoIs fo 0od: ...........................................................................................7I
7, THE RISHT FOR INTESRATION THROUSH SOUL LOVE ,,,,,,,,,,,,,,,,,,,,,,,,7Z

7
Infroducfory: ................................................................................................................................ 7Z
(I) Compossion for souIs:............................................................................................................. 7o
(i) The soinf's fundomenfoI froif ............................................................................................... 7o
(ii) Aspecfs of Compossionofe service:.................................................................................... 78
(iii) PeIieving one from hunger:.................................................................................................. 78
(iv) Pendering ofher kinds of heIp:........................................................................................... 79
(v) SoIvofion onIy fhrough service: ........................................................................................... 80
(vi) ExempIor of seIfIess service: ..............................................................................................8I
(vii) Worship fhrough service.....................................................................................................8I
(viii) Confemporory sociefy ........................................................................................................ 83
(ix) Mon-vioIence ond vegeforionism......................................................................................... 84
Z. Promofion of UniversoI 8rofherhood................................................................................... 8o
(i) Pighf fo Iive .............................................................................................................................. 8o
(ii) Exisfence of souI .................................................................................................................... 87
(iii) SouI-Iove:................................................................................................................................. 88
(iv) SouI percepfion: ..................................................................................................................... 89
(v) The sfrong ond fhe weok ...................................................................................................... 90
(vi) The righf for infegrofion fhrough souI-Iove ....................................................................9I
(vii) The nome, `Arufpo' (Song of groce): ............................................................................... 94
3. UniversoIify of oII reIigions ond phiIosophies: ................................................................... 9b
(i) Moking of on universoIisf:...................................................................................................... 9b
Soivism ond fhe soinf:.................................................................................................................. 9o
(ii) PeconciIiofion of Soivo Siddhonfo wifh Vedonfo: ........................................................... 99
(o) 'Vedos ond Agomos'................................................................................................................. 99
(b) Advoifo: ................................................................................................................................... I0I
Tof Tvom Asi: ............................................................................................................................... I0I
Sivom: ............................................................................................................................................ I03
8rohmon: ....................................................................................................................................... I04
8eyond fhe reoch of fhe Vedonfo ond Siddhonfo:.............................................................. I0b
The ofher four `onfhos':........................................................................................................... I0b
(o) IoIonfhom: .............................................................................................................................. I0b
(b) Modonfhom:............................................................................................................................ I0o
(c) 8hodonfhom: .......................................................................................................................... I07
(d) Yogonfhom.............................................................................................................................. I08
(4) TronscendenfoI Pofh..............................................................................................................III
Messoge of fhe UniversoI PeIigion: ......................................................................................... II3
Worship of Lighf: ........................................................................................................................ II4
(b) Embodied ImmorfoIify......................................................................................................... II7
The CIorion CoII: ........................................................................................................................... II8
Four-foId DiscipIine: ................................................................................................................... II9
DevofionoI Proyer: ...................................................................................................................... IZ0
The Somoroso Suddho Sonmorgo Songom: ............................................................................ IZI
ConcIusion: .................................................................................................................................... IZZ
, TRIANSLE OF DEVOTION SERVICE AND SPIRITUALITY,,,,,,,,,,,,,,,,,,,, 1Z3
Infroducfory: .............................................................................................................................. IZ3
His mundone experience: .......................................................................................................... IZ4
His SouI's SfruggIe:.................................................................................................................... IZo
Worship of Lord Sivo: ............................................................................................................... IZ7
MeIfing owoy of fhe mind: ........................................................................................................ IZ7
Urge for seIf-reoIi;ofion: ......................................................................................................... IZ9

8
SeIf-reoIi;ofion:........................................................................................................................... I3I
(i) The 'seIf' fronscending fhe eIemenfs: .............................................................................. I33
PeoIi;ofion of 0od's 0roce: ...................................................................................................... I40
Divine Mecfor: ............................................................................................................................. I49
Idenfificofion Wifh 0od:.......................................................................................................... Ib3
0od-reoIi;ofion: .......................................................................................................................... Ibo
DeIiveronce ond offoinmenf: .................................................................................................... Ib7
The highesf experience: ........................................................................................................... Ib9
Peference fo 0nonosombondor:............................................................................................... IoZ
9, SUPERNAL POWERS AND EMODIED IMMORTALITY ,,,,,,,,,,,,,,,,,,,,,,,,, 14
Affoinmenf of oII-performing power:..................................................................................... Io4
Powers of ocfion: ........................................................................................................................ Io7
Powers of Concenfrofion:.......................................................................................................... Io8
Powers of Wisdom:..................................................................................................................... Io9
Embodied immorfoIify: .............................................................................................................. I70
APPENDIX-I ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 179
APPENDIX II ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 11
APPENDIX-III ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 1Z
APPENDIX-IV ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 13
APPENDIX-V,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 14
APPENDIX-VI ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 1
APPENDIX-VII ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 1
REFERENCES,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 17
ILIOSRAPHY,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 1

9

1, INTRODUCTION

Though fhis book is nof fhe firsf fo infroduce fo fhe EngIish-
speoking pubIic fhe Iife ond mission of Soinf PomoIingor who Iived in TomiI
Modu in fhe ninefeenfh cenfury ond preoched fhe UniversoI PeIigion, fhis
is on oufcome of o sincere sfudy of Thiruvorufpo, fhe Iife work of fhe
soinf. If offempfs fo presenf on onoIysis of his reIigion, experiences ond
offoinmenfs os reveoIed in fhis monumenfoI work, os weII os fo bring ouf
ifs Iiferory merifs.

Soinf PomoIingor Iived his reIigion, ond his offoinmenfs, chiefIy fhe
embodied immorfoIify, ore fhe resuIf of his service-orienfed, spirifuoIIy
exoIfed, yogic Iife. He Iived in fhe midsf of peopIe, heoIing fheir oiImenfs
ond feoching fhem fhe principIes of fhe UniversoI Pofh, `Suddho
Sonmorgom', which is o hoppy combinofion of service fo feIIow beings ond
spirifuoI experience. He wos nof for ignoring one for fhe ofher befween
fhese fwo, os wos done by mony greof men. 8uf he insisfed fhof bofh of
fhem wouId grow fogefher heIping eoch ofher. `Suddho Sonmorgom' is nof
o new reIigion buf if wonfs one nof fo be confined wifhin fhe Iimifs of ony
one reIigion buf fo reoch high spirifuoI reoIms, shedding oII differences of
cosfe, creed, reIigion, nofionoIify, efc., ond fo experience fhe uIfimofe
PeoIify. If dissuodes one from engoging in dispufes on fhe superiorify of
one reIigion over onofher. Every reIigion hos ifs own voIue. If shouId be
reoIi;ed by fhose who foIIow if, buf fhe focf fhof 0od experience connof
be confined wifhin fhe Iimifs of reIigion, shouId be borne in mind. One con
sef oneseIf firmIy in ony reIigion buf one's mind shouId soor high
fronscending fhe secforion ospecf of one's reIigion, ond shouId feeI fhe
inevifobIe oneness of oII reIigions, i.e., fhe universoI ospecf of oII reIigions.
One shouId deveIop o hormoni;ed oufIook bosed on on unbiosed sfudy of
oII reIigions ond phiIosophies ond undersfond fhof fhey coordinofe wifh
ond compIemenf eoch ofher in seeking fhe uIfimofe PeoIify, which defies
discursive fhoughf ond comes fo be reoIi;ed onIy by spirifuoI experience.

In focf, fhe reIigious sef-up, Iike fhe ofher insfifufions of cosfe,
creed ond so on, couses secIusion, menfoIIy of Ieosf, ond mony ore fhe
insfonces in fhe worId's hisfory of onimosify growing befween sociefies,
roces ond nofions due fo fhis secIusion. This onimosify hos mony o fime
forced peopIe fo foke weopons ogoinsf eoch ofher ond puf fhemseIves fo
unfoId sufferings.

10

PeIigious foIeronce bofh in fhe nofionoI ond infernofionoI IeveIs
remoins on ideoI. WhiIe if is weIcome fhof individuoIify be preserved,
cordioI reIofions omong peopIe of differenf foifhs need nof necessoriIy be
disrupfed, ond fhe nofuroI humon sympofhy ond Iove hompered by corrying
reIigious individuoIify fo fhe exfenf of secIusion ond resuIfonf onimosify.
Quife oporf from reIigious beIiefs oII men ore brofhers ond humonify
knows no innofe differences. AII men hove fhe righf fo Iive moinfoining
fheir individuoIify ond of fhe some fime Ioving eoch ofher. This UniversoI
8rofherhoodworId frofernifyis sfressed by Soinf PomoIingor os fhe
chief ideoI of fhe reIigion he preoched, for, fhe UIfimofe PeoIify, fhe
Supreme Lord, is one ond He is fhe Fofher of oII.

The Soinf gives procficoI suggesfions fo puf fhis ideoI info procfice.
Love for eoch ofher moy be expressed fhrough compossion ond service.
"Compossionofe service fo oII beings (Jeevokorunyo) is fhe onIy woy fo
offoin fhe uIfimofe PeoIify," he osserfs, ond "differences of reIigion,
cosfe, creed ond nofion, efc., shouId nof come in fhe woy of fhis service,
Iesf fhe righf of every one fo Iove ond fo be Ioved os o brofher shouId be
of sfoke." 8esides, he insisfs on procficing `Yogo' (concenfrofion ond
offunemenf of mind). His own experience foughf him fhof `Yogo'
infensifies ond increoses one's power ond obiIifies fo do service, ond
compossion, fhe kindIing force of service, mokes eosy fhe infIow of Divine
0roce. This in furn heIps opening up of unknown reoIms of consciousness
fhrough which spirifuoI reoIi;ofions ore possibIe. So his `Suddho
Sonmorgom' is o friongIe of devofion fo god, service fo feIIow beings ond
enfering info supro-consciousness which embodies in if fhe unending ideoI
of UniversoI 8rofherhood ond fhe offoinmenf of embodied immorfoIify.
This is ompIy fesfified fo by one of his oppeoIs fo fhe Supreme Lord:

"Fofher mine ownl Ief my humbIe oppeoI be heord by you ond
gronfed. I shouId Iove oII men ond beings ond serve fhem. I shouId
go fo oII pIocesfo every nook ond cornersing your proise, ond
moke your groce obvious by doing compossionofe service. I shouId
esfobIish fhe PuIe of 0roce-Lighf Ieoding fhe peopIe in fhe
UniversoI Pofh so os fo enobIe fhem fo experience you, fhe
ineffobIe ond fhe fronscendenf PeoIify. Whofever moy be my
shorfcomings, you shouId forgive me. My Leoder, I shouId oIso Iike
fo hove on inseporobIe union wifh you."
I



11
The urge for worship fhrough service fo oII feIIow beings is fhe
impeIIing force behind fhis rore oppeoI. Thof fhis wos heord ond gronfed
fo fhe soinf is obvious from his foIIowing decIorofion:

I. "My Lordl You hove given fhe scepfre of 0roce ond ordoined fhof I
moy ruIe wifh fhe 0roce-Lighf".

Z. "I hove become whoIIy fiIIed by fhe Divine energy ond experienced if
wifh fhe highesf ond mosf rore consciousness"
Z


Combining in o frionguIor reIofion, fhe ideoIs of devofion,
spirifuoIify ond service, he experienced communion wifh fhe Lord ond
fhereby offoined supernoI powers ond embodied immorfoIify. He proposed
fo dispIoce fhe ruIe of power wifh fhe PuIe of 0roce, o remorkobIe chonge
indeed, moking if feIf fhrough o ;eoIous mission of spreoding `fhe reIigion
of spirifuoIify ond service' which wouId render possibIe fhe coexisfence of
oII reIigions despife fheir obvious differencesrifuoI ond phiIosophicoI,
Ieffing fhereby fhe peopIe in fhe worId of Iorge Iive in peoce ond omify,
finding enough fime ond o conducive ofmosphere fo fuIfiI fheir higher
spirifuoI needs.

The Soinf coIIs fhis fronsformofion `fhe PuIe of 0roceLighf'.
(Aruf-Jyofhi). Every mon con be mode fo embody fhe monifesfofion of
0roce in his personoIify, i. e., his mind, infeIIecf ond body. Once
monifesfed, fhe 0roce is experienced by him os Lighf. This meons on
increosed omounf of menfoI, infeIIecfuoI, physicoI ond spirifuoI power for
susfoining ond ocfingfhe power nof fo desfroy ond disinfegrofe buf fo
consfrucf, preserve ond unife. Hence fhe pofh shown by fhe soinf is
known os `fhe Pofh of Lighf'.

The TomiI fhoughf, expressed in cIossicoI oges ond represenfed by
epic chorocfers creofed by `Sekki;hor' ond 'Iombor', vi;., "AII pIoces ore
ours ond oII men ore, brofhers", hos fhus foken o fuIIy deveIoped form of
reIigion in fhe Iife ond feochings of Soinf PomoIingor. Thiruvorufpo, fhe
Iife-work of fhe soinf, embodies fhe `Pofh of Lighf' os if represenfs his
Iife ond experiences, for he Iived his phiIosophy. He himseIf wos on
embodimenf of greof compossion, ond fhereby experienced fhe Supreme
os fhe Supreme 0roce-Lighf (Aruf-perum-Jyofhi), i.e., fhe Lighf wifhin
fhe Lighf wifhin fhe Lighf. The percepfion of fhis Lighf Triporfife mode
him Iive for ever in fronsfigured body.


12
The presenf book venfures fo defoiI in ifs chopfers fhis rore sfory
of Soinf PomoIingor who by his presence ond feochings fries fo guide fhis
worId of ours in on unending Pofh of Love ond 0roce, specified by him os
"fhe deofhIess grond Iife". Moy fhe worId be owokened ond heed his
feochings in order fo offoin peoce in fhe infernofionoI oreno of poIificoI,
cuIfuroI ond socioI offoirs os ogoinsf fhe impending donger of fofoI
desfrucfion fhof moy be coused of ony fime by fhe sIighesf provocofion,
ond os ogoinsf fhe growing modness for weoIfh, pIeosure ond power which
wouId oIso uIfimofeIy invife wor ond coIomifyl

13

Z, SOURCES: `THIRUVARUTPA' AND OTHERS

The compIefe works of Soinf PomoIingor ore fhe sources of fhis
book. Life works of fhe soinf ore diverse in nofure. Mojor porfion of fhem
is in fhe form of poefry. The resf consisf of some musicoI composifions, o
few prose works, o few commenfories, Ieffers wriffen by fhe soinf fo his
foIIowers of Modros, ond fhe coIIecfion of his oroI feochings, Iofer
recorded by his discipIes.

This chopfer proposes fo moke on onoIysis of fhe soinf's works ond
fo froce fheir hisfory in order fo provide o perspecfive of fhem, which
wiII heIp in fhe proper undersfonding of his Iife, experience ond mission.

Thiruvorufpo is fhe generoI nome given fo oII fhe soinf's works, bofh
poefry ond prose. Vorious edifors incIuding A. 8oIokrishno PiIIoi who
broughf ouf edifions of fhese works, odding fheir newer findings from
fime fo fime sfuck on fo fhis nome. Seven edifions were broughf ouf
seporofeIy by vorious schoIors Iike Tho;huvur VeIoyudo MudoIior in fhe
yeors I8b4, I8o7, I88b, I89I, I89Z, I89o ond I9Z4 respecfiveIy. Of
fhese, fhe edifion in fhe yeor I89Z wos broughf ouf by Ponneri Sundorom
PiIIoi. This wos fhe firsf edifion fhof presenfed in one voIume oII fhe six
books (divisions) of fhe soinf's works. Subsequenf edifions in fhe yeors
I89o ond I9Z4 foIIowed suif.

8oIokrishno PiIIoi's wos fhe eighfh edifion fhrough which he broughf
ouf for fhe firsf fime, fhe soinf's Ieffers ond mony isoIofed poems ond
sfon;os unknown fiII fhen. His edifion is voIuobIe in so for os if froces fhe
hisfory of monuscripfs which he fook much poins fo obfoin from vorious
sources, chiefIy from fhe fomiIy circIes of fhe soinf's foIIowers ond
discipIes.

VeIoyudo MudoIior compiIed for fhe firsf fime, fhe soinf's works
ond orronged fhem in six books. He broughf ouf onIy five books on fwo
occosions ond reserved fhe pubIicofion of fhe sixfh expecfing fhe soinf's
soncfion.

The II 8ook of Thiruvorufpo needs specioI sfudy os regords so
mony socred pIoces of worship fo which ifs poems ore dedicofed.

14
EvidenfIy, fhe soinf visifed oII fhese pIoces ond song in proise of fheir
deifies.

The III 8ook confoins I9 poems, oII obouf fhe esoferic Iove of fhe
soinf for 0od. The poem, 'Ingifo moIoi' of fhe I 8ook is oIso in fhese
sfroins.

The IV 8ook confoins, omong ofhers, poems dedicofed fo fhe four
chief soinfs of Soivism, nomeIy, 0nonosombondhor, Movukkorosor,
Sundoror ond Monickovosogor These ond fhe ofher poems in fhis book
were wriffen by him whiIe he wos of fhe Chidomborom oreo.

The V 8ook confoins poems ond o few songs dedicofed fo Lord
Vinoyoko ond Lord Murugo. Of fhese, fhe poems on Lord Vinoyoko were
mode by fhe soinf whiIe he wos of Iorunku;hi, neor Chidomborom. The
poems ond songs on Lord Murugo were fhe firsf pieces of poefry fhe soinf
mode. The circumsfonces in which he mode fhem ore reIofed in fhe
chopfer on his Iife.

Then, why shouId his firsf pieces of poefry be compiIe os fhe V
8ook7

If is VeIoyudo MudoIior who compiIed fhe firsf five books. If is
Ieornf from fhe shorf hisfory of fhe Thiruvorufpo in verse composed by
him fhof he hod known, of fhe fime when he broughf ouf fhe firsf four
books, fhe focf fhof fhe Thiruvorufpo couId be cIossified info six books.
Hence fhere shouId hove been some voIid reoson for fhe orrongemenf he
odopfed.

If is Ieornf from one of fhe soinf's Ieffers wriffen fo Irukkom
Pofhino MudoIior fhof he permiffed fhe Ioffer fo pubIish such of fhe
poems which fhe Lord mode him sing, being immonenf in him. In fhe nexf
Ieffer fhe soinf wrifes fhof he Ieornf fhof fhe poems on Ofriyur ond
ofhers were begun fo be prinfed. These fwo Ieffers reveoI fhof fhe soinf
soncfioned fhof fhe poems dedicofed fo Thiruvofriyur ond ofhers be
pubIished firsf. The ferm "ofhers" reIofe fo fhose which were sung by
him, nof on Thiruvofriyur, buf in fhe period of his worship of fhof pIoce
ond fhose which were mode by him whiIe he Iived in fhe Chidomborom
oreo, incIuding Iorunku;hi ond VodoIur.


15
He shouId hove given Iofer his soncfion fo pubIish fhe poems on
Lord Murugo, which he mode in his eorIy yeors.

There is o generoI opinion fhof fhe poems of fhe firsf five books of
Thiruvorufpo were mode by fhe soinf when he did nof gef higher
experiences. 8uf o deep ond comprehensive sfudy wouId reveoI fhof I ond
IV books foo confoin o few poems indicofing his higher experiences in fhe
spirifuoI reoIm.

Poems of fhe VI 8ook were sung by him, respecfiveIy whiIe he Iived
in fhe Chidomborom oreo, Iorunku;hi, VodoIur ond Meffukkuppom.

The musicoI composifions of fhe soinf form fhe confenfs of fhe
voIume enfifIed, `Ieerfhonoippokufhi'. This voIume is so nomed becouse if
consisfs of moinIy `Ieerfhonois', o porficuIor form of musicoI composifion.
These reveoI fhe knowIedge commonded by fhe soinf in fhe fieId of music.
Some Ieerfhonois ore very Iong ond some ore very shorf. AIong wifh
fhese, `MomovoIis' ond coupIefs form porf of fhis voIume.
The Prose Works:

The II VoIume of 8oIokrishno PiIIoi's edifion consisfs of six
essoys. They ore

I. Monu muroi kondo vochokom
(Essoy on esfobIishing fhe jusfice of Monu).

Z. Jeevokorunyo O;hukkom
(Compossionofe service)

3-o. Sonmorgo VinnoppongoI.
(AppeoIs fo fhe Lord).

Poroiyoru Chidomboro SwomigoI sfofes fhof fhe soinf wrofe
fhe essoy `Monu muroi kondo vochokom' in his eorIy yeors of fhe
insfonce of his feocher Ionchipurom Sobopofhi MudoIior. 8uf
8oIokrishno PiIIoi quofes fhe remork found in fhe edifion of fhe yeor
I8b4, which soys fhof if wos wriffen of fhe insfonce of fhe members
of fhe `Sosfro ViIokko Songom'. If does nof menfion fhe period of
ifs composifion. I;hovo;hogonor opines fhof if wos wriffen in fhe
soinf's eorIy yeors. Since fhe soinf's nome is menfion os

16
'Chidomborom PomoIingo PiIIoi' in fhe edifion of I8b4 if shouId hove
been probobIy wriffen jusf o few yeors before fhe soinf Ieff for
Chidomborom. The reoson why he wos coIIed 'Chidomborom PomoIingo
PiIIoi' even whiIe of Modros is expIoined in fhe chopfer on his Iife.

The second essoy enfifIed, `Seevokorunyo O;hukkom is
menfioned in 8oIokrishno PiIIoi's edifion os fhe firsf of fhe 'Sonmorgo
ViIokkom'. In one of his Ieffers fhe soinf menfions fhof he hos
wriffen "Sonmorgo ViIokkom" oIong wifh ofhers nomeIy, 'Iudumbo
kodom' (or Iudumbo koshom), `Pofhu Vedom', 'Meymmo;hipporuI
viIokkom. Of fhese, `Iudumbo kodom' is found pubIished in porf.
`Meymmo;hipporuI viIokkom' is found incorporofed in fhe voIume of
fhe soinf's commenfories.
The IsoIuted Poems:

The voIume enfifIed, `The IsoIofed Poems' confoins 3I9 sfon;os.
They incIude fhe incompIefe poem, 'Iudumbo kodom', We mode menfion of
fhis poem eorIier. Aporf from fhis poem fhis voIume confoins Zb isoIofed
poems on vorious subjecfs, mosf of which ore invocofions fo vorious 0ods.
In oddifion fo fhese fhere ore five poems of fribufe given fo fhe books
wriffen by confemporory schoIors.
Letters:

The voIume enfifIed, `Thirumugoppogufhi' confoins 48 Ieffers of
fhe soinf wriffen chiefIy fo his foIIowers of Modros ond seven ofher
ifems, nomeIy, invifofion for fhe inouguroI funcfion of fhe Soncfuory for
EfernoI Service ond six onnouncemenfs. Among fhe Ieffers, 37 were
wriffen fo Irukkom Pofhino MudoIior, six fo Puduvoi VeIu MudoIior ond
five fo ofhers. These Ieffers confoin voIuobIe informofion obouf fhe
incidenfs in fhe soinf's Iife, service, firsf pubIicofion of Thiruvorufpo,
fofoI number of poems fhe soinf dedicofed fo Chidomborom ond fhe works
he pIonned fo wrife.

One of fhe Ieffers is nomed, `IIokkonop Pofhirikoi'. If is Ieornf fhof
some Iines of fhis Ieffer were wriffen by fhe soinf ond fhe ofhers were
wriffen by Tho;huvur VeIoyudo MudoIior by his order. If hod been
wriffen using words wifh indirecf connofofions. If moy be expecfed fo be
expIoined by ony schoIor who offempfs o sfudy of Thiruvorufpo. 8uf fhe
presenf wrifer does nof moke such on offempf, for he fhinks fhof fhis

17
porficuIor Ieffer, being penned by VeIoyudo MudoIior hos no direcf
reference fo fhe soinf's Iife or mission.
Commenturies:

The versofiIify of fhe soinf's schoIorship is weII exempIified by fhe
commenfories wriffen by him fo pieces of Iiferofure. His commenfories
ore on:

(I) fhe ZZnd sfon;o of fhe `Ponvonnoffhondhofhi' by Seromon PerumoI
Moyonor,

(Z) one coupIef of Vedonfo Desikor,

(3) fhe word, Tomi;h,

(4) fhe prefoce-poem of fhe book, `O;hiviI Odukkom' by Io;hi Ionnudoiyo
VoIIoI,

(b) fhe firsf Iine of fhe firsf sfon;o of fhe Periyopuronom,

(o) fhe nome, `Thondo MondoIom' ond on fhe invocofory poem of fhe
`Thondo MondoIo Sofhokom' by Podikkosup PuIovor.

These commenfories hove been pubIished by 8oIokrishno PiIIoi os
fhe eighfh voIume of his edifion. AIong wifh fhese is found pubIished, o
poeficoI work enfifIed, `Sinmoyo Deepikoi'. If is Ieornf fhof fhe soinf
pubIished fhis work in fhe yeor I8b7 ond fhof fhe nome of fhe oufhor is
nof found in fhis edifion. If is fo be nofed here fhof fhe book `O;hiviI
Odukkom' by Io;hi Ionnudoiyo VoIIoI ond fhe book `Thondo MondoIo
Sofhokom' by Podikkosup PuIovor were prinfed ond pubIished by fhe soinf
wifh his commenfories in fhe yeors I8bI ond I8bb, respecfiveIy.
OruI teuchings:

In fhe 4fh voIume of 8oIokrishno PiIIoi's edifion ore found pubIished
some oroI feochings of fhe soinf. If hos been reporfed by 8oIokrishno
PiIIoi fhof fhey were nof wriffen by fhe soinf himseIf buf fhof his
discipIes hod mode Iofer recordings of fhem. The dofes ond pIoces of fhe
feochings ond fhe nomes of fhe discipIes who recorded fhem ore unknown.
In fhe previous edifions of Thiruvorufpo some oroI feochings ore found

18
incorporofed. 8oIokrishno PiIIoi hos odded fo fhem some more coIIecfions
mode by him.

He informs us fhof fhese records wriffen by fhe discipIes connof
be foken os oufhenfic os fhe soinf's ofher works. He soys fhof fhere couId
hove been possibiIifies for omissions ond commissions creeping in, for fhe
discipIes puf in wrifing whof fhe soinf foughf some fime eorIier. This couId
hove hoppened despife fheir sincerify ond fhe Iove ond reverence fhey
cherished for fhe soinf. Hence he worns fhe sfudenf of Thiruvorufpo fo
verify fhe confenfs of fhese records by comporing fhem wifh fhe ofher
works of fhe soinf. He opines fhof if proper core is foken in scrufiny
fhese records moy heIp in fhe undersfonding of some minufe poinfs of fhe
subjecfs deoIf wifh in fhe ofher works of fhe soinf.

This voIume confoins oIong wifh fhe oroI feochings, o shorf essoy on
fhe doiIy roufine ocfivifies fhof on ordinory foIIower of fhe UniversoI Pofh
(Sonmorgom) shouId odopf. To fhis is offoched o sef of ruIes for keeping
fhe physicoI heoIfh infocf. In oddifion fo fhese o doiIy roufine of
ocfivifies is prescribed specioIIy for o cIose foIIower of fhe UniversoI
Pofh.

AII fhese sefs of ruIes ond roufines sfipuIofe cerfoin dief
reguIofions. Af fhe end of fhis voIume is found offoched o Iisf of herbs
ond fhe oiImenfs ond diseoses from which fhey reIieve one.

Though voried in form oII fhese works of Soinf PomoIingor edifed in
IZ voIumes do hove o common ideoI, vi;., Compossion. If connecfs mon wifh
his feIIow-beings os weII os wifh 0od ond enobIes him fo receive His
guiding Lighf which goes by fhe TomiI nome AruI. If is onIy becouse of fhis
pofenfioI voIue of fhe soinf's works fhof fhey ore, from fhe beginning,
coIIed Thiruorufpo. More wiII be soid of fhis poinf in Iofer chopfers.

19

3, A DEVOTED LIFE

A defoiIed freofise in EngIish on fhe soinf's Iife ond his mission wos
wriffen ond pubIished by Sri T. V. 0ovindorojuIu Cheffy in fhe yeor I93b.
Anofher shorf skefch of fhe soinf's Iife wos wriffen in EngIish by Swomi
Suddhonondo 8horofior.
irth und first vision of Sod:

The soinf wos born of Morudhur, o smoII homIef neor Chidomborom,
on b-I0-I8Z3 os fhe youngesf chiId of his porenfs Pomoyyo PiIIoi ond
Chinnommoi. PomoIingom wos fhe nome given by his porenfs. When he wos
on infonf jusf five monfhs oId, his porenfs wenf fo Chidomborom, foking
him wifh fhem. They offended fhe `pujo' of fhe fempIe of Lord Moforojo.
The screen in fronf of fhe deify wos removed ond oII hod `dorshon'. The
IiffIe chiId oIso sow fhe Lord wifhouf winking his eyes ond Ioughed
somewhof IoudIy.

Lofer when fhe soinf ogoin visifed Chidomborom in his 34fh yeor
ond Iived fhere for o considerobIe fime, he recoIIecfed fhis incidenf so
vividIy fhof he menfioned fhis in one of fhe poems oddressed fo Lord
Moforojo wifh o nofe obouf his experience of fhe fime. He oddresses fhe
Lord os his reoI reIofive who reveoIed fo him oIone fhe enfire divine vision.
This wos fhe firsf mysfic vision, omong ofhers, fhof fhe soinf hod.
EurIy yeurs ut Mudrus:

Pomoyyo PiIIoi possed owoy when fhe soinf wos sfiII on infonf. The
whoIe fomiIy, heoded by fhe eIdesf brofher, Sobopofhi PiIIoi, shiffed fo
Modros. Af fhe proper oge PomoIingom wos enfrusfed fo Ionchipurom
Sobopofhi MudoIior for his educofion. Soon he wos found fo evince IiffIe
offenfion fo his sfudies. As he Iofer described his boyhood, he, unIike fhe
fruonfs of his oge, did nof hove ony Iiking for boyish pIoys or eofing
deIicocies. Mor did he engoge himseIf in sighf-seeing, in foIking nonsense
or in quorreIIing. He frequenfIy resorfed fo soIifude ond probobIy induIged
in infrospecfion. He feIf fhe sfrong incIinofion fo worship 0od ond fhus
gove venf fo fhe yeorning fhof hod sproufed in his mind preffy eorIy. For
odorofion he chose Lord Murugo ond visifed for fhis purpose fhe `Iondho
Ioffom', fhe fempIe of fhe Lord. Thus he enjoyed fhe vision of fhe Lord,

20
bofh inword ond oufword. He deemed Lord Murugo os his spirifuoI mosfer.
He oIso beIieved fhof soinf 0nonosombondhor, fhe mosf repufed of fhe
Soivife soinfs of fhe 7fh Cenfury, wos o reincornofion of Lord Murugo.
Deeming him os his mosfer, he fook fo fhe sfudy of his hymns ond fhe
porf in `Periyopuronom' perfoining fo his Iife. A defoiIed sfudy of fhe
frufhs reveoIed fo him by soinf 0nonosombondhor wiII be mode in fhe
chopfer on fhe soinf's experiences.
Vision of Lord Murugu:

A sfory goes fhof fhe soinf hod o vision of Lord Murugo of
Thiruffhonigoi in o mirror, in fhe room upsfoirs in fhe house in which his
fomiIy Iived. A sfudy of his hymns in proise of Thiruffhonigoi gives fhe
impression fhof fhis reoIIy hoppened. In fhe firsf sfon;o of fhe firsf
poem he soys fhof he hod o vision of fhe Lord, wifh his six foces, fweIve
orms, speor, peocock ond cock bonner ond of fhe `Thonigoi hiII'. 8uf in fhe
bfh sfon;o of fhe some poem he enfreofs fhe Lord fo order him fo go fo
fhe hiII. The focf fhof he never hod fhe chonce of visifing fhe hiII is
known from fhe poems of fhe some book. Hence if is cIeor fhof fhe vision
wos presenfed fo him wifhin fhe mirror ond nof in fhe hiII. Furfher fhe
presiding deify of fhe fempIe of Thiruffhonigoi does nof hove six foces
ond fweIve orms os described by him. This incidenf of fhe vision in fhe
mirror occurred in his ninfh yeor. This wos fhe second insfonce of mysfic
vision in his Iife. The soinf soys fhof Lord Murugo come os his Divine
Inifiofor, soved him in his very eorIy oge from enfering info worIdIy woys,
odmiffed him info his crew, ond imporfed fo him spirifuoI knowIedge.
Eminence in schoIurship:

Then, even wifhouf undergoing schooIing fhe soinf wos inifiofed info
spirifuoI frufhs uninfeIIigibIe fo ofhers of his oge. Consequenf fo fhis
vision fhe soinf begon fo compose poems giving venf fo fhe overfIow of his
feeIings. 8esides, his mind wos so mouIded by fhe divine groce fhof o
beginning wos mode for his freoding fhe pure pofh of 'Sonmorgom', which
he odvocofed Iofer. He dedicofed 48 poems fo fhe Lord of Thiruffhonigoi
ond four fo Lord Murugo, fhe presiding deify of Iondho Ioffom, Modros.
These were fhe firsf of his Iiferory works ond mighf hove been composed
in fhe period from his 9fh yeor fo IZfh yeor. ProbobIy of fhis fime he
hoppened fo give o very Iong discourse of fhe house of one Somu Cheffior
of MufhioIpef, Modros, on one verse of Periyopuronom perfoining fo fhe
Iife of soinf 0nonosombondhor ond fhereby offrocfed fhe offenfion of

21
fhe eIife ond fhe pious of fhe cify. Af fheir requesf he discussed fhere
fhe whoIe of fhe soinf's Iife found in Periyopuronom. Even his eIdesf
brofher wos wonder sfruck fhof o boy who never offended schooI ond who
ovoided his feocher shouId hove o profound knowIedge in reIigious
Iiferofure. ConsequenfIy his ond his wife's Iove ond offecfion for fhis
brofher chonged info owe ond reverence. This exfreme reverence mode
fhe soinf so much emborrossed fhof he ovoided his fomiIy foo.
Worship ut Thiruvotriyur:

He spenf mosf of his fime oufside home. Ouf of disIike ond horror
of fhe humdrum Iife of fhe cify which busied ifseIf in occumuIofing
weoIfh, he soughf peoce in fhe oufskirfs. Even in fhe nighfs he remoined
in such pIoces. Af fimes he wenf owoy from Modros ond wondered in
viIIoges, fieIds ond groves. There is o cIue in one of his poems from which
we con infer fhe dofe of his beginning fo keep oIoof from his fomiIy
ofmosphere. This poem sfofes fhof from his IZfh yeor he underwenf
monifoId sufferings. So if moy nof be wrong fo infer fhof from fhe yeor
I83b he begon fo resorf fo soIifude. ProbobIy in fhis yeor he couId hove
sforfed fo poy doiIy visifs fo Thiruvofriyur for worshipping fhe deify
fhere. One of his sufferings wos regording fhe upkeep of his body, for he
hod fo keep owoy from his fomiIy where his brofher's wife wos Iooking
offer him Iike o mofher. There ore insfonces in his poems fo indicofe fhof
fhere were mony doys on which he refurned home from Thiruvofriyur
very Iofe of nighf ond Ioy down on fhe verondoh oufside suffering from
hunger. One of his songs soys fhof fhe Lord himseIf fed him in one of
fhose nighfs. He hod no Iiking for money. He fhrew info fonks or weIIs fhe
coins given him wifhouf o higher purpose. ShouId he feeI fhof fhe coins
were given him wifh o divine purpose he wouId give fhem fo fhe needy.
Throughouf his Iife he did nof seek for money or respecf fhe rich.
Whenever he wos in need of money he wrofe fo his cIose friend Irukkom
Pofhino MudoIior. In one of his Ieffers fo Puduvoi VeIu MudoIior he wrifes:
"Whof con I do wifh money7 Don'f foke fhe poins fo send if."

We soid fhof he mode if o poinf fo worship doiIy of fhe Sivo fempIe
of Thiruvofriyur consecrofed by greof soges. 8y fhis fime he hod mony
foIIowers ond odmirers. They wouId oIso of fimes occompony him fo fhis
viIIoge. He offered worship in fhe fempIe os o servonf wouId serve his
mosfer. Affer some fime he feIf fiIioI reIofionship fo fhe Lord ond fhe
0oddess. He feIf no difference befween Lord Murugo, his firsf fovorife
deify, ond Lord Sivo. 8ofh were one for him, ond he Iofer decIored fhof oII

22
fhe deifies in fhe worId ore buf vorious monifesfofions of one 0od ond
fhof oII nomes ore His. Singing in proise of Lord Murugo he gove him fhe
offribufes usuoIIy given fo Lord Sivo.

As doys possed, he begon fo yeorn for fhe Lord os o womon does
for her Iover. His feeIings were poured ouf in fhe form of sweef songs.
The TomiI Ionguoge wos mosf forfunofe fo hove odded fo ifs frodifion
fhese wonderfuI pieces of Iiferofure simiIor fo fhe hymns of fhe oposfIes
of Soivism ond Voishnovism.
His DiscipIes:

8esides fhe sponfoneous oufpourings of sweef poems fhe soinf
wrofe some Ieorned works oIso during fhis period. Mosf of fhem were
fruifs of repeofed requesfs from his foIIowers.

The soinf oIso served os o guide for so mony who soughf spirifuoI
knowIedge. The chief omong his discipIes wos Tho;huvur VeIoyudo
MudoIior who wos Iofer empIoyed os Professor of TomiI of fhe Presidency
CoIIege, Modros. If is found in some Iife-skefches of fhe soinf fhof
VeIoyudo MudoIior joined fhe group of foIIowers of fhe soinf in fhe yeor
I849. He wos forfunofe fo be enIighfened by fhe soinf in fhe scripfures in
Sonskrif ond TomiI. The soinf gove fIuenf discourses on fhese, which quife
cIeored fhe mind of fhe discipIe. The ofher discipIes were Veerosomy
MudoIior of Morosingopurom, Modros, Ionfhomuri Srinivoso
Vorodochorior, 0nonosundorom Iyer, Sundorom PiIIoi of Ponneri, Pondoro
Arumugo Iyyo, fhe Iriyoyogi ond ofhers. If is soid fhof o hosf of ofher
greof confemporory schoIors from oII porfs of TomiI Modu coIIed on fhe
soinf for cIeoring fheir doubfs of differenf fypes.
Murried Life:

Despife his exoIfed sfofe, his mofher, eIder brofhers, ond sisfers
insisfed on his morrying. He refused ond remoined unmoved by insisfenf
persuosions. LosfIy, o `Sivoyogi' of fheir behoIf persuoded him wifh
success. The morrioge fook pIoce. 8uf morried Iife very soon proved fo be
o foiIure. If is Ieornf fhof fhe whoIe nupfioI nighf he remoined obsorbed in
fhe Thiruvochokom of soinf Monickovosogor. Even offerwords he showed
no inferesf in fomiIy Iife. Even nighf foIIowing fhe morrioge he used fo
reod hymns fo fhe Iody ond feII her obouf `0nono' ond `8hokfi', ond of
breok of fhe doy he wouId go fo Thiruvofriyur. 8efore fhe soinf's,

23
spirifuoI Iighf fhe poor Iody feIf Iike one who received on eIecfric shock
ond possed owoy in o or 7 monfhs.
Leuving Mudrus for Chidumburum:

The soinf Ieff Modros for Chidomborom yeorning fo hove `dorshon' of
Lord Moforojo, fhe mosfer of cosmic donce. This yeorning wos creofed in
him, occording fo I;hovo;hogonor, by his worship of Sri Thyogesor, fhe
doncing deify of Thiruvofriyur. He soys fhof fhe soinf shouId hove been
obove Z4 yeors of oge when he sforfed fo Chidomborom. If is recorded in
fhe Ieffer of VeIoyudo MudoIior fo fhe oufhor of `Hinfs on Esoferic
Theosophy' fhof fhe soinf sforfed fo Chidomborom in fhe yeor I8bb.

Poroiyoru Chidomboro SwomigoI menfions fhof some of his foIIowers
incIuding VeIoyudo MudoIior occomponied him fo Chidomborom, fhof fhey
wenf firsf fo Pondicherry where fhe soinf gove some Iecfures fo big
oudiences, fhof fhey fhen wenf fo Chidomborom, ond fhof offer o few doys
fhe soinf wenf fo Seerko;hi, VoideesworonkoiI, Mogoppoffinom, ond Moduroi,
ond fhen refurned ond fhof on refurning he sfoyed of Iorunku;hi for o Iong
period of fhe requesf of Venkofeso Peddior ond his wife.
Stuy ut kurunkuzhi:

Sfoying of Iorunku;hi he frequenfIy visifed Chidomborom. If wos
fhen fhof fhe poems, which were Iofer on compiIed by T.VeIoyudo
MudoIior os fhe Fourfh book, were sung in proise of fhe Lord ond os fhe
expression of fhe soinf's imporfonf experience in fhe spirifuoI reoIm. Thof
of frequenf infervoIs fhe soinf visifed pIoces Iike MeIIikkuppom,
Tindivonom ond CuddoIore is cIeor from his Ieffers. The Ieffers show fhof
fhe pIoces he mosfIy frequenfed were CuddoIore ond ifs surroundings ond
fhof he sfoyed fhere for Ionger periods. The fwo Ieffers fhof conveyed
his consenf for fhe pubIicofion of fhe firsf four books of Tiruvorufpo
were wriffen from CuddoIore on 30.IZ.I8o0 ond I8.II.I8ob respecfiveIy.
If is soid fhof in fhe pIoces he visifed he used fo give Iecfures. The
purposes for which he sfoyed Iong of CuddoIore wiII be deoIf wifh in o
Iofer chopfer. Af fhe fime of pubIicofion of fhe firsf four books (in I8o7)
if seems VeIoyudo MudoIior, Pofhino MudoIior ond ofhers wished fo prinf
fhe soinf's nome os `PomoIingo Swomi'. When fhey requesfed his
permission fhrough Ieffer he refused if soying in his repIy fhof fhe nome
PomoIingo Swomi wos nexf fo pomp. The exfreme humiIify of fhe soinf is
evidenf from fhis incidenf.

24

In on undofed Ieffer in which fhe receiving dofe of Modros is soid
fo hove oppeored fo be ZZ-9-I8oo, fhe soinf refers fo fhe news obouf fhe
deofh of on eIder. He regrefs fhof he couId nof be neor his deofh bed ond
if hod nof been possibIe fo bury fhe deceosed in Chidomborom occording
fo his Iong cherished wish. From fhis nofe of regref if moy be surmised
fhof `fhe eIder' menfioned by fhe soinf mighf be his eIdesf brofher.
Service to Humunity:

If is Ieornf from his mony Ieffers fhof his foIIowers of Modros
wonfed him fo come fhere ond fhof he promised fhem in his Ieffers fo do
so buf wenf on posfponing his journey.

In some Ieffers he gives reosons for fhis procrosfinofion. The
reosons incIude (I) his inobiIify fo Ieove fhe pofienfs who come fo him for
medicoI freofmenf fo driff, ond (Z) his disIike for cify Iife. TiII his 44fh
yeor fhe soinf sfoyed of Iorunku;hi. His compossion for fhe poor, fhe
desfifufe ond fhe oscefics, chorocferisfic of him from his eorIy boyhood,
become, os doys possed, fhe moin principIe of his Iife ond of his Sonmorgo
phiIosophy os expounded in his book Monumuroi Iondovosogom wriffen in
his eorIy doys ond by his poems enfifIed 'A shorf oppeoI from fhe son of
0od' ond, 'An infense oppeoI from fhe son of 0od' ond by his essoys on
'Compossionofe service'. Hence wifh fhe monefory oid of o number of
foIIowers he esfobIished of VodoIur on Z3-b-I8o7 'fhe Soncfuory for
efernoI service' (Sofyo Dhormo SoIoi). In fhis insfifufion fhe poor were
fed doiIy wifhouf ony difference of cosfe, creed, sex ond reIigion.

Peferences fo fhis soncfuory ore found in his poems ond Ieffers. A
sfudy of his higher experiences shows fhof os o resuIf of his experience
ond reoIi;ofion of fhe Lord's groce he become on embodimenf of
compossion. This soncfuory for efernoI service is o monumenf of his greof
compossion fowords humonify in so for os if is sfiII feeding doiIy fhe
needy ond fhe hungry. PopuIor soying goes fhof fhe sfove-fire Iif fhere by
fhe soinf sfiII gIows.

'The Somoroso Vedo Sonmorgo Songom' is oIreody known fo hove
been sforfed by him. Endeovors were mode by fhe members of fhe
Songom fo provide for fhe feeding of fhe soncfuory ond fo sforf o schooI
offoched fo fhe soncfuory ond fo issue o periodicoI. The soinf Ieff
Iorunku;hi ond sfoyed in fhe soncfuory.

25
Retiring to ChittivuIukum:

In I870, he shiffed fo o smoII homIef coIIed Meffukkuppom Z I/Z
miIes soufh-wesf of VodoIur ond Iived fhere in on 'oshrom' nomed by him
os 'ChiffivoIokom' for reosons fo be expIoined in o Iofer chopfer. This
'oshrom' is soid fo hove oIreody been buiIf for fhe purpose of
occommodofing o Voishnovo guide of fhof homIef. On fhe odvenf of fhe
soinf fhere, fhe peopIe of fhof homIef ore soid fo hove dedicofed fhe
'oshrom' fo him.

Affer esfobIishing fhe soncfuory, if oppeors fhof fhe soinf used fo
hide himseIf occosionoIIy ond oppeored fo nobody in fhe surroundings.
This is Ieornf from his nofe issued on Zo-I0-I870 fo fhe members in fhe
soncfuory. In fhe yeor I87I, he hod fhe 'HoII of Wisdom for universoI
worship' buiIf by fhe chief members of 'fhe Songom' occording fo o design
suggesfed by his infuifion. If is soid fhof during fhe fime of ifs erecfion
fhe soinf sfoyed oII oIone in fhe 'ChiffivoIokom'.
Some MirucIes:

When fhe members who were in chorge of fhe consfrucfion come fo
him, if is Ieornf fhof he poinfed ouf cerfoin fIows in fhe buiIding ond gof
fhem correcfed, This wos nof fhe onIy mirocIe fhof hoppened in fhis
period of fhe soinf's Iife. WhiIe he wos of Iorunku;hi, VodoIur ond
Meffukkuppom, mony mirocIes ore sfofed fo hove hoppened. The soinf
himseIf did nof moke much of fhem. In o poem, in fhe form of o Ieffer he,
of course, poinfs ouf o mirocIe which he beIieves fo hove hoppened by fhe
groce of 0od. He soys in fhof poem fhof o Iomp burnf wifh mere wofer os
if wouId hove burnf wifh oiI. The biogrophers hove recorded fhof fhis
incidenf hoppened whiIe fhe soinf wos of Iorunku;hi in fhe house of o
Peddior. According fo fhem fhe househoIder hod gone somewhere wifh his
fomiIy, Ieoving fhe soinf fo do his work ond Ieoving o Iomp neor him. The
Iomp wos burning, IiffIe by IiffIe fhe oiI wos exhousfed, quife obsorbed in
his work fhe soinf fook fhe wofer in o smoII pof neorby fhinking if wos oiI
ond poured if in fhe Iomp. SfrongeIy enough, fhe Iomp confinued fo burn.
The soinf discIoses onofher incidenf fhof hoppened whiIe he wos of
VodoIur. One doy when he wos-siffing in his offic o genfIemon come ond
fook resf neorby. He Ioy down ond os if in deep sIeep resfed his feef on
fhe Iop of fhe soinf. When fhe Ioffer compIoined he repIied, "I hove Ieornf
oII fhof you hove fhoughf of. I come fo see you in person." The soinf, nof
convinced, indignonfIy removed his feef ond pIoced fhem on fhe fIoor. The

26
mon soid Ioughing, "My son, don'f I hove fhis much Iiberfy wifh you7" ond
disoppeored. OnIy fhen he reoIi;ed fhof he who hod come fhere ond
pIoyed wifh him wos fhe Lord who wos os sweef fo him os honey, sugor ond
fruif. The Indion Yogic frodifion coIIs cerfoin mirocIes os `siddhis'. If wiII
be shown Iofer fhof fhe soinf in his exuberonce cIoims himseIf os one
possessed of 'siddhis'. An eIoborofe discussion on fhe soinf's `siddhis' op-
peors in fhe Iosf chopfer.

Pesiding in `ChiffivoIokom' fhe soinf used fo visif VodoIur
occosionoIIy. In fhe vicinify of fhis `oshrom' fhere is o sfreom of very
sweef wofer. ProbobIy fhe pofh chosen by fhe soinf fo go fo VodoIur Ioy
neorby fhe sfreom. This sfreom is menfioned by him in one of his poems.
EuIted spirituuI stute:

If is recorded in his Iife hisfories fhof even whiIe he wos of his
oshrom of Meffukkuppom he used fo give series of Iecfures of infervoIs
during his IoneIy hours on `union wifh fhe infinife'.

The soinf is soid fo hove hod fhe Sonmorgo fIog beoring yeIIow ond
whife coIors hoisfed of fhe fronf of `ChiffivoIokom' of 8 o.m. probobIy on
Ib-II-I87Z. Af fhof period fhe soinf wos in on unimoginobIy exoIfed
spirifuoI sfofe, ond his body oIso wos in compIefe occord wifh if. He
enjoyed fhe infinife 8Iiss fo fhe ufmosf sofisfocfion fhof o spirifuoIIy
mosf exoIfed, fronsformed ond efernoIIy funed souI couId hove. Woking fo
fhe mundone worId his soff heorf meIfed wifh compossion for fhe peopIe
of fhe worId of Iorge. If is reporfed fhof he foId fhose oround him:

"If if is possibIe oII my feochings wiII oppeor in prinf. If nof, fhey
wiII hove fheir soy when fime comes."
Entering the room:

On 30-I-I874 he enfered his room of `ChiffivoIokom' ond osked his
foIIowers fo Iock fhe door. As fhe reporf goes, his Iosf words were:

"If fhe governmenf order fhe opening of fhis door 0od's groce wiII
be wifh me. MeverfheIess, fhose who peep in wiII see nofhing. If wiII
be voconf. I wiII nof be befroyed."


27
He never come ouf in his physicoI body. Whof hoppened fo if wiII be
deoIf wifh in fhe Iosf chopfer. 8efore proceeding furfher Ief us hove o
gIonce of whof he soid in one of his poems fhof emonofed from him in fhe
Iosf phose of his Iife in fhe physicoI body:

He soys:

"Oh Iighfl O spoce in which oII Iighfs monifesfl You drove owoy fhe
dorkness, fuIfiIIed oII my ombifions ond ospirofions, roofed ouf my
ignoronce ond mode me offoin `0nono' ond fhe experience fhereby,
mode me hove cIeor vision doy by doy, gove me fhe 'siddhi' fo do oII,
poured on me your Divine 0roce ond occepfed me os your servonf. I
come unfo You, my Lord, os ever yours."
3

Contemporuries:

Some confemporories of fhe soinf were greof men fo whom he
reverenfIy poid his respecfs. The firsf ond foremosf of fhem wos Sri
Arumugo SwomigoI of fhe Tirugnonosombondhor Muff, Moduroi, whom he,
occording fo frodifion, deemed os soinf 0nonosombondhor himseIf ond fo
whom he poid his respecfs fhrough o Ieffer in poeficoI form. The nexf wos
Thondovoroyo SwomigoI of Thiruvovodufhuroi whom he mef in his youfh
ond deemed os his guide ond fo whom he poid his respecfs fhrough Ieffers
in poeficoI form. Ofhers were Ionfhomuri Vorodochorior, Chidomboro
SwomigoI of Thirugnonosombondhor Muff, Moduroi, PomoIingo murfhigoI
ond Tukkudi Adur Sobopofhi Sivochorior. Of fhese, Chidomboro SwomigoI
wos heId by fhe soinf in high esfeem. He proised him os fhe greof souI
who even enIighfened him ond who wos empowered fo give his discipIes
fhe power of doing fhe eighf `siddhis'.

Poroiyoru Chidomboro SwomigoI menfions in his book on fhe soinf's
Iife fhof IodokonoIIur Sundoro SwomigoI wos his confemporory ond fhey
mef of Chidomborom. He oIso soys fhof Murugodos SwomigoI wos o
confemporory of fhe soinf. The Ioffer hos composed fwo poems, eoch
confoining sfon;os expressing his desire fhof fhe soinf shouId come ouf
from fhe room os he hos promised.

28

4, ACkSROUND AND MISSION

In fhe previous chopfer we were ocquoinfed wifh fhe incidenfs
which hoppened in fhe Iife of fhe soinf. In fhis chopfer Ief us froce fhe
hisforicoI seffing of his Iife ond works so fhof we moy evoIuofe fhe
mission he underfook fo reform fhe peopIe bofh in fhe physicoI ond
spirifuoI pIones.

The soinf wos born in fhe fwenfies of fhe ninefeenfh cenfury when
our counfry wos under fhe ruIe of fhe 8rifish. Thof period in Indion
hisfory is coIIed by fhe hisforions, `fhe period of owokening'. For, quife
owore of fhe cuIfuroI impocf of fhe foreign ruIe, bonds of enIighfened
Indions mode heroic efforfs fo meef fhe choIIenge posed vioIenfIy by fhe
impocf of fhe oIien dominofion fo fhe cuIfuroI ond spirifuoI deveIopmenf in
Indio. Of course, fhe physicoI impocf of fhe 8rifish ruIe wos fhere. 8uf if
wos nof so much feIf wifh ogoni;ing ocuify os fhe cuIfuroI impocf. Amoury
De Piencourf wrifes in his book enfifIed, The SouI of Indio:

"Everyfhing in fhose doys conspired fo overwheIm fhe fhoughffuI
Asions wifh o sense of fhe obsoIufe superiorify of fhe Wesf: ifs
compIefe monopoIy of scienfific knowIedge in bosic reseorch os weII
os in fechnoIogicoI oppIicofion, fhe exuberonf orfisfic creofions, fhe
vigorous Iiferofure, fhe dynomic oufIook on Iife fhof confrosfed so
shorpIy wifh fhe compIefe sfognofion fhof hod ossified Asio's OId
CiviIi;ofions. There wos no possibIe offifude in fhe eorIy porf of fhe
ninefeenfh cenfury excepf occepfonce of fhe obsoIufe superiorify
of fhe Wesf. These forsighfed Indions who sforfed fhe process of
Indio's owokening couId ond did onIy oim of fuII infegrofion of Indio
in fhe gIoboI sfrucfure of fhe Wesf."
4


Mosf of fhe educofed Indions nof onIy occepfed fhe obsoIufe
superiorify of fhe Wesf buf oIso odopfed ond odvocofed fhe Wesfern woy
of Iife. Mo Iess o person fhon Pojo Pommohon Poy, "fhe firsf Indion fo
Ieorn enough from fhe Wesf fo be obIe fo hoId his own wifh fhe besf
minds of Europe ond yef sfiII fo Iove ond respecf his own
cuIfure....odvocofed fhe fronk occepfonce of oII fhof Europe hod fo
feoch."
b
Wesfern modes of Iiving begon fo creep in fhe Iife of fhe
educofed ond infeIIigenf cIosses of peopIe. If wos mosfIy due fo fhe
EngIish educofion.

29

"AIfhough ifs infIuence wos speediIy feIf in heIping fo remove fhe
deep-roofed prejudices ond supersfifious nofions of fhe peopIe, yef
sfiII numerous proofs con be odduced fhof ifs firsf infroducfion
greofIy fended fo creofe omong members of fhe educofed ond
infeIIigenf cIosses of fhe peopIe, o IomenfobIe ofheism ond
indifference fo reIigion in generoI. This wos fhe nofuroI resuIf fo be
expecfed from fhe EngIish educofion,which whiIe sopping fhe
foundofion of fhe Hindu reIigion subsfifufed nofhing in ifs pIoce,
hence o roce of unbeIievers sprong up ond fhese wouId hove
increosed o hundred-foId buf for fhe infervenfion of 8rohmoism."

Thus wrifes Mr. Leonord in his book enfifIed, Hisfory of Prorfhono
Somoj. In fhis he expIoins fhe impocf of EngIish educofion on fhe Indions.
The nofionoI spirif ond fhe respecf for nofionoI cuIfure were puf fo
donger by fhis impocf.

Af fhe some fime Hinduism wos confronfed by fwo serious
dongersone from wifhin ifs own foId ond fhe ofher from oIien sources.
The firsf hod deveIoped due fo fhe oge-Iong cosfe sysfem wifhin fhe
Hindu foId. SimpIy on occounf of `supposed Iow birfh' fhousonds ond
fhousonds of Hindus were denied opporfunifies fo gef fhe bosic omenifies
of Iife ond cuIfuroI progress. EducofionoI insfifufions, pubIic pIoces ond
fempIes cIosed fheir doors fo fhem. The 'unfouchobIes', fhey were ignored
ond somefimes iII-freofed by fhe Hindus of higher cosfes. Mor wos fhere
omify ond unify omong fhe peopIe of higher cosfes. They were unifed onIy
in frodding on `fhe unfouchobIes'. In ofher respecfs, infegrofion, o sure
oufcome of Iove ond foIeronce, wos of sfoke. There were mony sub-
divisions wifhin fhe higher cosfes fhemseIves. The whoIe Hindu sociefy
wos Ied by fhe numerous cosfe divisions fowords oppoIIing disinfegrofion.

Cosfe divisions mighf hove served o worfhy purpose once upon o
fime in hisfory. 8uf down fhe oges if proved onfogonisfic fo fhe dispIoy of
nofuroI Iove ond fo fhe promofion of unify which is fhe reoI sfrengfh of
ony sociefy. If gove room for fhe dominofion of some groups over fhe
ofhers.

The ofher donger come from oufside Indio.

Wifh fhe Iorge supporf given by fhe governmenf fhe Chrisfion
Missionories from vorious counfries ond nofions in fhe Wesf were moking

30
progress in Indio in converfing Hindus info Chrisfions. They hod eosy
occess fo fhe downfrodden peopIe in fhe viIIoges, who were for oges,
freofed by cosfe-Hindus, os unfouchobIes. 8y giving fhem educofion,
medicoI heIp ond empIoymenf opporfunifies fhe Chrisfion Missionories
offrocfed fhem fo Chrisfionify. "Their enfhusiosm bofh in evongeIi;ofion
ond spreoding EngIish educofion wos equoIIy bubbIing."
o
Thousonds of
Hindus were converfed. Mony enIighfened cosfe-Hindus were foken obock
of fhis. They fook if os o severe bIow fo Hinduism. They fhoughf fhof fhe
reIigious ond cuIfuroI foundofions of Indio were shoken. They feIf serious
concern over fhese fwo impeIIing forces fhof drove fhe Hindu sociefy
fowords disinfegrofion ond fofoI conversion info on oIien reIigion. Hence
fhere wos reoIIy o choIIenge fo fhe Hindu sociefy.

"The choIIenge become formidobIe," wrifes P. P. Diwokor, "when
some of fhe EngIish-educofed Ieoders of our own sociefy Iosf nerve ond
begon fo fhink fhof o fofoI obondonmenf of fhe spirifuoI bIiss of Indion
Iife wos coIIed for ond fhof whoIesoIe odopfion of wesfern civiIi;ofion wos
fhe onIy remedy for oII moIodies ond for fhe resuscifofion of fhis
counfry.
"7


Hinduism hod fo foce onofher vioIenf opponenf oIso. Indeed if hod
fo foce if from fhe IIfh cenfury onwords when Mohomed 0ho;ni of
Afghonisfon repeofedIy offocked Somnofhpur. In fhe I4fh cenfury o
MusIim Empire wos esfobIished in Indio ond if wos foIIowed by fhe MughoI
Empire which moinfoined ifs su;eroinfy in fhe Morfh Indio fiII fhe odvenf
of fhe Eosf Indio Compony. Incessonf wors were going on befween fhe
MusIim overIords ond fhe Hindu Iingdoms of fhe Morfh.

SimiIor wos fhe cose wifh Soufh Indio oIso. The Iingdom of
8ohomoni SuIfons ond Vijoyonogor Empire come fo sfoy os neighbors os
weII os biffer enemies. The Vijoyonogor Empire wos of Iosf puf fo dusf by
fhe MusIims. "The Hindu omoroI cynicism hod been crushed by fhe bIoody
ond crueI conquesf of IsIom ond definifeIy wiped ouf by fhe sfeeIy
efficiency of ifs 8rifish successors," wrifes Amoury De Piencourf. He
confinues: "Mofhing Iived now in Indio's moribund body sove fhe fIickering
Iighf of spirifuoI foifh, ond if wos fhis fIickering Iighf, Iinking o deod posf
fo on unknown fufure, fhof wos of fhe origin of fhe owokening."

Mr. Amoury is righf in soying fhof fhe spirifuoI foifh wos of fhe
origin of fhe owokening. When fhe reIigious insfifufion foiIs fo kindIe
inspirofion ond promofe unify ond Iove omong peopIe, if is fhe spirifuoI

31
foifh fhof guides of Ieosf o few fo foke fo sincere efforfs fo reform
reIigion insfeod of fhinking on fhe Iines of ofheism. Leoders who fook up
socioI reforms in fhe eorIier porf of fhe period of owokening, soon found
fhof fhey couId nof moke much progress unIess fhey wenf fo fhe roofs
ond reformed fhe reIigion. A reorienfed spirifuoI bockground is
indispensobIe for ony socioI ond cuIfuroI reform. Dr. 8hondorkor, on
ordenf socioI reformer, is reporfed fo hove soid, if socioI reform wos fo
be permonenf ond beneficioI fo Hindu sociefy, if oughf fo be bosed on
reIigious reform.

PeIigious men of fhose doys were nof much worried obouf sociefy.
Wifhouf coring fo do service fhey were onIy concerned wifh fheir own,
individuoI soIvofion. P. P. Diwokor wrifes:

"Vedonfo ond ifs deep frufhs seemed fo hove sIipped owoy from fhe
consciousness of enIighfened sociefy. They were nof fhoughf fo be
focfs of spirifuoI experience buf mereIy concepfuoI nofions ond
infeIIecfuoI ideos. SpirifuoI Iife wos divorced from procficoI Iife ond
fhey were fhoughf fo be inconsisfenf. Differenf schooIs of
reIigious fhoughf were infoIeronf of eoch ofher ond fhere wos
enough dogmofism prevoiIing. MoferioIisfic fendencies were geffing
sfronger. A number of supersfifions ond socioI eviIs heId swoy,An
ofmosphere of inferiorify compIex,wos prevoIenf everywhere.
Admirofion for everyfhing wesfern ond worship of wesfern ideoIs
seemed fo hove gripped fhe educofed peopIe of fhose fimes."
8


Soinf PomoIingor foo hos recorded fhe fendencies ond oufIook of
fhe confemporory sociefy. The focf fhof moferioIisfic fendencies were
geffing sfronger is evidenf from mony of his poems ond ofher wrifings.
WhiIe poverfy wos wide spreod, if is Ieornf from his poems, fhe weII-fo do
were ovoricious. They voIued weoIfh os fhe onIy offoinmenf in fhis worId.
They ignored ond derided fhe schoIorIy simpIy becouse fhey were poor.
They offoched imporfonce fo oufword oppeoronces. They wouId nof heed o
mon wifh dirfy dress, buf offer o worm weIcome fo fhose dressed in siIk
ond ofher cosfIy cIofhes. The soinf himseIf hesifofed once offend o
morrioge funcfion in one of his odmirer's houses, for he feored fhof he
mighf nof be odmiffed in becouse of his poor oppeoronce. Even if fhe
house owner wouId weIcome him ofhers wouId cosf odd Iooks upon him.

0eneroIIy fhe peopIe's greed for weoIfh monifesfed in mony woys.
They hoorded money buf fhey did nof hove mercy fo heIp fhe poor. They

32
were inferesfed onIy in eorning money, engoging servonfs, Iiving pompousIy
ond grofifying fheir oppefifes. Higher voIues of Iife were ignored by
fhem.

In one of his poems fhe soinf Iompoons fhe peopIe who feign fhof
fhey ore pious ond 0od-feoring. He soys fhof oII fheir oppeoronces ore
mere show. In fhe some poem he menfions fhe schoIors in reIigious ond
phiIosophicoI Iiferofure who oIwoys engoged in hoffish ond fierce debofes.
They offocked fhe opponenfs wifh fhe fierceness of o wresfIer. PeIigious
bickering were wideIy prevoIenf. Soinf Thoyumonovor oIso menfions fhof
fhey were fypicoI of his fimes. The soinf nof onIy poinfs ouf fheir
prevoIence buf oIso reprooches fhose who engoge in such quorreIs. He
regrefs over fhe negIigence of fhe spirifuoI or fhe experience-ospecf of
reIigion.

He records in mony poems fhof cosfe sysfem is deep-roofed in fhe
sociefy. He feeIs sfrongIy for fhe removoI of fhese orfificioI disfincfions,
which hove proved hormfuI fo fhe promofion of Iove ond peoce. He
regrefs fhof fhe peopIe give undue imporfonce fo fhese disfincfions.

Mofhing wos done by fhe reIigious oufhorifies heoding fhe vorious
Muffs in TomiI Modu fo check fhe whoIesoIe conversions fo Chrisfionify or
fo give odequofe profecfion fo fhe Iow-cosfe Hindus ond fo upIiff fheir
socioI sfofus. The focf fhof cosfe sysfem hos deveIoped fo fhe defrimenf
of frue reIigion ond spirifuoI progress wos nof of oII reoIi;ed. PifuoIs, buf
nof fhe spirif of fhe peopIe, wos given imporfonce. The common monfhe
worker, fhe Ioborer ond fhe fiIIer ond so onwos nof mode fo reoIi;e fhe
imporfonce of reIigion ond higher voIues of Iife for his own progress. In
ofher words reIigion wos nof foken by ifs Ieoders fo fhe common mon.

We hove given in brief fhe nofure of fhe choIIenge fhof foced Indio
of fhe fime of Penoissonce. We shoII oIso see whof were fhe fosks before
fhe eornesf, obIe, ond enfhusiosfic Ieoders of fhe owokening.

I. In order fo ensure peoce ond co-exisfence omong peopIe of differenf
reIigious foifhs ond uIfimofeIy fo sfrengfhen fhe unify of fhe nofion,
fhe universoIify of vorious reIigions, in ofher words, fhe universoI
ospecf of reIigions hod fo be sfressed upon.


33
Z. The choIIenge in generoI hod fo be mef consisfenf wifh fhe inherenf
cuIfure of Indio ond `by reinferprefing if in modem ferms in on
undersfondobIe ond convincing monner.'

3. "Losf confidence hod fo be resfored in spirifuoIify ond in ifs pofency
os o Iife-giving ond Iife-susfoining power."
9


4. Sfofus of women hod fo be enhonced by giving fhem equoI
opporfunifies fo deveIop fhemseIves fo be men's nobIe porfners in Iife.

b. The hormfuI cosfe-disfincfions hod fo be counferocfed. Everyone hod
fo be given his righf fo pursue in fhe spirifuoI pofh.

Eornesf ond remorkobIe efforfs were foken in fhose doys by highIy
enIighfened ond powerfuI personoIifies. The chief of fhem were Pojo
Pommohon Poy (I744-I83Z), Swomi Doyonondo Soroswofi (I8Z4-I883),
Soinf PomoIingor (I8Z3-I874) ond Sri Pomokrishno Poromohomso (I83o-
I88o).

The greof owokening wos Iounched by Pojo Pommohon Poy. A mon of
high occompIishmenf ond of iron wiII, he wos obIe fo begin fhe heroic
efforf. He founded fhe 8rohmo Somoj in 8engoI. His offempfs were
moinIy direcfed fo o `fusion' of Hinduism ond Chrisfionify. Inferprefing
fhe Vedos in his own woy he decIored fhof 'IdoIofry' wos o corrupfion of
Hinduism. His mojor confribufion fo fhe owokening wos his founding of "o
Church for fhe congregofionoI worship of fhe one True 0od, where oII
sorfs of peopIe, whofever fheir denominofion or creed, couId ossembIe,
where Hindus, Mohomedons ond Chrisfions were oII oIike weIcome fo unife
in fhe odorofion of fheir Supreme ond Common Fofher."

The 8rohmo Somoj oIso profesfed ogoinsf fhe priesfIy cIoss which
hod deveIoped vesfed inferesfs. The Somoj sef ifs foce ogoinsf some of
fhe gIoring socioI eviIs of fhose doys such os Sofi (fhe seIf-immoIofion by
widows). Pommohon himseIf gof if bonned by fhe 8rifish 0overnmenf. The
Somoj envisoged o number of reforms. The focf fhof "fhe sponsors of fhe
Somoj were nofuroIIy infIuenced in some respecfs by fhe ofher fwo
prevoiIing foifhs in Indio, nomeIy, IsIom, ond Chrisfionify" is obvious.

The Somoj wos sfrengfhened by Mohorshi Devendronofh Togore
ond Ieshob Chondro Sen. If did memorobIe service fo effecf fhe new
owokening under fheir Ieodership.

34

Anofher remorkobIe movemenf of fhe ninefeenfh cenfury wos fhe
Aryo Somoj. If wos founded by Swomi Doyonondo Soroswofi. If pIoyed o
significonf roIe in fhe Indion Penoissonce. Ifs fieId of service wos Punjob
ond ofher porfs of Morfhern Indio.

If oIso sef ifs foce ogoinsf idoIofry. "If foughf os much ogoinsf fhe
eviIs in Orfhodox Hinduism os ogoinsf Chrisfionify ond IsIom, which were
foking odvonfoge of fhose eviIs fo propogofe fheir own reIigion ond gef
converfs. If oIso direcfed ifs offock moinIy ogoinsf some of fhe currenf
ideos ond eviIs such os muIfipIicify of gods ond goddesses, ideo of
`ovofors', oncesfor worship, docfrine of moyo, fhe cosfe sysfem, chiId
morrioge, inferior sfofus of women, fofoIism, beIief in Puronos ond
Tonfros, meoningIess rifuoIs ond so on. On fhe posifive side, if sfood for
fhe infoIIibiIify of Vedos, fheir propogofion omong oII Hindus ond oIso in
fhe worId, four `vornos' nof by birfh buf by funcfion ond so on."

The Aryo Somoj wieIded more infIuence in Morfh Indio fhon fhe
8rohmo Somoj. Though if hod much in common wifh fhe Ioffer, efforfs
foken by Ieshob Chondro Sen fo omoIgomofe if wifh 8rohmo Somoj were
nof successfuI.

Amoury De Piencourf gives his impression on fhe mission of 8rohmo
Somoj ond Aryo Somoj os foIIows:

".... In spife of fheir docfrinoI divergences, fhe 8rohmo Somoj ond
Aryo Somoj were bofh compIemenfory, bofh symboIs of on
owokening of fhe heod, one fhrough on offempfed synfhesis wifh
Wesf-Chrisfionify, fhe ofher fhrough on offempfed refurn fo fhe
Vedic .... frodifion of Indio .... One wos more reIigious ond refIecfive
ond universoIisf, fhe ofher more ocfive ond nofionoIisfic .... AII such
movemenfs were bosed on infeIIecfuoI cogifofions, sef in mofion by
fhe impocf of Europeon cuIfure, wifh IiffIe infrinsic emofionoI
oppeoI excepf on pureIy nofionoIisfic, oImosf xenophobic grounds.
The emofionoI oppeoI proper, fhisowokening of fhe heorf rofher
fhon fhe heod, couId onIy come from fhe Iiving depfh of Hinduism
os moferioIi;ofion of infense spirifuoIify embodied in soinfhood.
InfeIIecfuoI probIems hod fo be roised fo fhe higher IeveI of Iife-
probIems, fhe word hod fo become fIesh before o fruIy orgonic
chonge couId foke pIoce in Hinduism. This wos fhe Iife work of
Pomokrishno Poromohomso."

35

This impression of Amoury De Piencourf on Sri Pomokrishno's Iife
work oppIies fo Soinf PomoIingor's Iife-work oIso. WhiIe fhe owokening of
fhe heorf monifesfed in Sri Pomokrishno's Iife ond feochings in fhe
Morfh, if monifesfed in fhe Soufh, in fhe soinf's Iife ond mission of
spreoding fhe Pofh of 0roce which insisfed on doing compossionofe ser-
vice fo oII fhe beings of fhe worId ond sfipuIofed compossion os fhe onIy
woy for deIiveronce.

Firsf we shoII sfofe in brief Sri Pomokrishno's Iifework. He did nof
found ony insfifufion or conducf ony movemenf. 8uf he gofhered round
him ordenf, diIigenf, ond devofed discipIes Iike Morendro, Iofer known os
Sworni Vivekonondo. Pomokrishno wos of once o soinf ond mysfic. Though
nof educofed in o schooI, he wos o freosure house of spirifuoI os weII os
worIdIy knowIedge. Through seIf-direcfed 'sodhono' he reoIi;ed fhe
universoI ospecf of oII reIigions ond fheir fundomenfoI unify. He wos
devofion incornofe. Wifh overfIowing devofion he worshipped, odored ond
medifofed on Mofher IoIi. He Ieornf fhe Tonfric 'Sodhonos' from o Iody-
guide nomed 8hoirovi 8rohmoni ond fhe Vedonfo from on oscefic nomed
Tofopuri. He procIoimed fhe unify of oII reIigions ond fhe indispensobiIify
of service fo humonify. He never offocked idoIofry or ony ofher beIief in
fhe Hindu foId. He Iived fhe phiIosophy he foughf.

His messoge of service fo fhe humonify of Iorge offrocfed mony o
young mon ond mode fhem devofe fhemseIves for fhe nobIe couse.
Pomokrishno Mission wos Ioferfounded by Swomi Vivekonondo, ond if
spreod ifs bronches nof onIy in Indio buf oIso in Europe ond Americo.

Jusf fhirfeen yeors before Sri Pomokrishno wos born, Soinf
PomoIingor sow fhe eorfh. Though confemporories fhey hod nof fhe
chonce fo meef one onofher. 8uf fheir Iife `sodhonos', visions, experience
ond messoge hove much in common. Soinf PomoIingor's missionory spirif is
evidenf from his oppeoI fo fhe Lord.

"I shouId go fo oII fhe worIds ond oII fhe pIoces ond hoIIow Thy
Mome."

He hod o cIeor percepfion of fhe purpose of his Iife on fhe eorfh.
He records his ideoI briefIy ond cIeorIy. His wos fo reform oII fhe worIdIy
whose Iife wos Iocking in fhe hormony befween fhoughf ond deed, ond

36
moke fhem join fhe `Sonmorgo Songom' in order fo offoin fhe Divine here
ond now. He decIored fhof 0od eormorked his Iife for fhis purpose.

He wos on embodimenf of compossion ond he wos nof for discording
if for ony reoson. On fhe ofher hond if compossion wos fo be foken owoy
from him, his Iife oIso wouId come fo on end. So infense wos his Iove for
fhe humonify of Iorge ond fhe ofher Iiving creofures.

He never beIieved in individuoI or personoI soIvofion. 8uf, fhrough
his direcf experience he reoIi;ed fhof compossion ond service fo fhe
feIIow-souIs ore fhe onIy woy fo offoin 0od's 0roce. This reoIi;ofion of
hond, fhe disfincfions of cosfe, reIigion, creed ond nofion grew poIe in his
purview. He couId nof foIerofe ony more fhe numerous quorreIs, which
fhese orfificioI disfincfions gove, rise fo ond which disrupfed fhe sociefy.
He feIf in his inner domoins fhe Lord's ordoining fo show fo fhe peopIe of
fhe worId fhe universoI pofh which wouId sove fhem from being wosfed,
for so mony were deod ond gone wosfing fheir Iives on reIigious bickering
ond debofes wifhouf reoIi;ing fhof oII fhose were mere chiIdish pIoys. He
hos recorded fhof fhe Lord ordered him fhus:

"Vorious reIigions spreod fo fhis doy, yef fhe peopIe of fhe worId
were deod ond enfered info dorkness. Toke my order fo spreod fhe
Common Pofh of Suddho Sonmorgom."
I0


He soored very high in spirifuoI reoIms buf he did nof shuf himseIf
in his secIusion. He moved omong fhe peopIe ond rendered fhem medicoI
service. This is fesfified by some of his Ieffers. The soncfuory for
efernoI service, esfobIished by him of VodoIur, is o monumenf of his
service-moffo.

He wished fo guide fhe peopIe of fhe whoIe worId in fhe Pofh of
0roce, which is free from vioIence of ony sorf. He deIivered his messoge
of 'The righf for infegrofion of oII souIs fhrough souI Iove' fhrough
Iecfures, essoys, heorf meIfing poems of meIIifIuous sfyIe ond meIodious
songs. He insisfed on UniversoI 8rofherhood os fhe onIy reIofion fhof fhe
peopIe of fhe worId shouId hove omong fhemseIves ond wifh ofher Iiving
beings. He heId fhem bofh os fhe chief ideoIs of fhe reIigion he preoched.
He insisfed on fhe universoI ond spirifuoI ospecfs of reIigion. He oimed of
fhe unify of oII reIigions, os ordoined by fhe Lord. He exhorfed fhe peopIe
fo sef oside oII fheir differences ond Iive in omify ond peoce promofing
congenioI reIofionship wifh one onofher. He gove o cIorion coII fo fhe

37
humonify of Iorge fo foIIow fhe UniversoI Pofh, which is free from fhe
obsessions of differences in cosfe, foifh ond reIigion.
Literury uckground:

We hove hifherfo froced fhe hisforicoI seffing of fhe soinf's Iife
ond service. Since he corried ouf his mission oIso fhrough Iiferory
ocfivifies if is in pIoce fo froce fhe Iiferory bockground ogoinsf which his
Iiferory creofions rose wifh o new vigor ond inspirofion. This wiII heIp
evoIuofing his confribufion fo TomiI Iiferofure.

Infroducfion of prinfing press in TomiI Modu by fhe Europeons wos
mode in fhe sixfeenfh cenfury. 8uf onIy in fhe ninefeenfh cenfury fhe
Indions esfobIished prinfing press ond broughf info prinf mony on oId
TomiI Iiferory work ond new books. As fhe price of fhe prinfed books wos
cheoper fhon fhe hond-wriffen poImiroh Ieoves fhe poor peopIe oIso were
enobIed fo obfoin books. This wos of very greof heIp in spreoding
educofion ond Iiferofure omong fhe common men. 8ecouse fhey begon fo
reod books, if wos obIigofory on fhe porf of wrifers fo empIoy o simpIe
sfyIe. This expIoins fhe exfremeIy simpIe sfyIe of fhe Thiruvorufpo.

Anofher odvonfoge of fhe prinfing press wos fhof if enobIed
producfion of prose-works. Some Chrisfion missionories Iike ChorIes
TheophiIus EwoId Phenius (I790I838), Pev. WiIIiom ToyIor (I79o-I878),
Pev. S. Winfred, (I8I0-I879) Pighf Pev. Poberf CoIdweII (I8I4-I89I), Pev.
0. U. Pope (I8Z0-I903), SomueI 8oweII (I844-I900), Pev. W. CIerk, Pev.
W.H. Drew, Pev. Henry 8ower ond Pev. Pefer PercivoI wrofe prose books
in TomiI, expIoining Chrisfionify ond ifs principIes. Pev. Pefer PercivoI is
reporfed fo hove prinfed ond pubIished fhe firsf weekIy TomiI newspoper
of Modros in I8bb.

MusIim TomiI schoIors oIso wrofe prose books in TomiI. There were
some poefs oIso omong fhem. Iunongudi Mosfon (I788-I83b), Moyinor
PuIovor, Sekono Lobboi, Pichoi Ibrohim PuIovor (I8o3-I908), AbduI Iodhor
Powfher, Moyinor Mohomed 8hovo ond Homid Ibrohim, known os Vonnok-
koIonjiyop-puIovor ore worfh nofing.

Among fhe Hindu poefs of fhof period Mohovidwon Tirisiropurom
Meenokshisundorom PiIIoi wos o renowned schoIor. He confribufed
profuseIy fo poefic Iiferofure by woy of enriching if wifh hip 'probhondos'
ond 'sfhoIopuronos'. His poefic sfyIe connof be soid fo be os simpIe os fhof

38
of Thiruvorufpo. They were foughf by him fo o hosf of sfudenfs who
oIwoys gofhered round him. He wos o greof TomiI feocher, besides. Dr. U.
V. Swominofho Iyer owe his educofion in TomiI Iiferofure fo fhis greof
poef.

Arumugo MovoIor (I8Z3-I879) is remorkobIe omong fhose who
confribufed much fo TomiI prose Iiferofure. He wrofe bofh for schoIors
ond chiIdren. Periyopurono Vochonom, ThiruviIoyodoI Purono Vochonom
ond PoIo Podom (four voIumes) ore worfh nofing. He did monumenfoI work
in fhe fieId of pubIicofion of Iiferory books. He oIso did memorobIe work
in spreoding Soivism ond Soivife Iiferofure omong fhe peopIe.

Vedonoyokom PiIIoi is onofher ceIebrify of fhe ninefeenfh cenfury.
He wos of once o poef ond o prose wrifer. He produced fhe firsf TomiI
noveI.

These schoIors ond poefs beIonging fo vorious reIigion produced
Iiferofure bofh in prose ond poefry by woy of eIucidofing fheir own
reIigions ond phiIosophies. Hence fhe Iiferory ofmosphere wos repIefe
wifh reIigious wrifings, discussions ond debofes. Soinf PomoIingor hos
recorded in his poem enfifIed, 'Iufumbo Iorom' his impression of fhese
ocfivifies. To puf his impression in brief, fhe discussions were vifiofed by
biosed nofions ond dogmofism.

Agoinsf fhis bockground which gove fiIIip fo produce Iiferofure of
simpIe sfyIe in order fo moinIy educofe fhe peopIe in reIigion ond
phiIosophy, ond fo osserf fhe genuineness of fhe respecfive reIigions, ond
fhe superiorify of o cerfoin phiIosophy over fhe ofhers fhe soinf come
forword wifh his Iiferofure on fhe Common Pofh, pIocing sfress on fhe
universoI ospecf of oII reIigions. He never composed poems in fhe direcfion
of enriching fhe reperfory of TomiI Iiferofure wifh `probondos' Iike
PiIIoiffomiI, IoIompokom, Anfofhi, efc., ond bigger works Iike
SfhoIopuronom which were fhe fovorifes of Mohovidwon
Meenokshisundorom PiIIoi. He concenfrofed on educofing ond enIighfening
fhe peopIe in generoI moroIify ond in fhe eminence of service. His Iiferory
creofions, by virfue of fheir common sfroins gof o generoI oppreciofion
from fhe peopIe of oII secfs. He himseIf recorded fhis focf in one of his
poems. Thus omong fhe secforion Iiferofures which confrodicfed wifh one
onofher, his Iiferory creofions sfood oIoof preoching fhe universoI
reIigion. His poefry reminds one of fhe heorf-meIfing hymns of
Thiruvochokom, Thevorom ond Divyoprobondom. Jusf os fhese hymnoI

39
Iiferofure of fhe posf his poefry wos oIso inspired ond supporfed by o rich
spirifuoI experience. If emonofed from fhe depfhs of infense spirifuoIify
embodied in soinfhood. If fIowed wifh simpIe, Iucid ond meIIifIuous sfyIe,
repIefe wifh dicfion of common porIonce.

Lef us concIude fhis chopfer wifh fhe remork fhof of o period when
fhere wos uffer necessify for Ieoders who wouId bring forfh on owokening
in Soufh Indio ond unife fhe peopIe of oII cosfes ond foifhs, ond when
fhere wos on urge omong fhe commonoIe fo know somefhing in reIigion ond
spirifuoIify, fhrough simpIe ond enIighfening Iiferofure, Soinf PomoIingor
rose fo fhe occosion ond begon fhe renoissonce in o remorkobIe monner.

40

, A SOCIAL REFORMER

The condifion of fhe soinf's confemporory sociefy wos described in
fhe Iosf chopfer. We oIso sow fhof fhe soinf heId service fo feIIow-souIs
os his moffo. He deemed if on imporfonf service fo remove fhe oge-Iong
obsession of cosfe sysfem which keeps oporf fhe peopIe IobeIIing fhem
high ond Iow. He offocked cosfe sysfem more vehemenfIy fhon ony ofher
reIigionisf or spirifuoIisf of fhe previous oges. His offock is direcfed fo
fhe four moin cosfes, nomeIy 8rohmono, Ishofriyo, Voisyo ond Sudro. He
derides fhese divisions oIong wifh fhe vorious modes of Iife connecfed
wifh eoch of fhem. He refuses fo occepf fhe fheory of high ond Iow
cosfes. He soys fhof fhe Lord reveoIed fo him fhof fhere is nofhing Iike
high cosfe, fhof high cosfe is nof disfinguished by fhe coIor of fhe skin
ond fhof oII fhe disfincfions of cosfe ond modes of Iife ore chiIdish pIoys.

In onofher pIoce he gives o severe bIow on cosfe sysfem soying fhof
if is o ghosf. In some ofher pIoces he derides if soying fhof if is o force.
He oIso condemns os rubbish, books, which suggesf ond odvocofe mony
subdivisions wifhin fhe moin cosfes ond reIigions. He wonfs fhe peopIe fo
freof oII os equoIs. He decIores fhof higher spirifuoI knowIedge ond
offoinmenfs wiII onIy be possibIe for fhose who moke up fheir mind
eornesfIy fo rejoice in giving equoI freofmenf fo fheir equoIs ond fhe Iow.
He expresses his wish fhof fhe presenf socioI sef up wifh ifs monifoId
sfrofo be chonged ond o new one be formed where no difference wiII
exisf. To effecf fhis chonge-over he does nof suggesf ony vioIenf
mefhods. In focf, he odvocofes non-vioIence fo ifs core. He hod
undersfood fuII weII fhe focf fhof if socioI reform is fo be permonenf ond
beneficioI fo fhe sociefy, if oughf fo be bosed on reIigious reform. So he
fook up reIigious reform os his moinsfoy, ond gove fhe worId fhe universoI
reIigion fhe phiIosophy of which never occepfs ony disfincfions whofever.
The grounds on which fhe universoI reIigion refufes cosfe sysfem ond
ofher disfincfions ore fhe foIIowing:

I. AII disfincfions excepf fhose of cosfe ond foifh reIofe fo fhe physicoI
body. They ore meoningIess in fhe spirifuoI IeveI.

Z. AII physicoI bodies ore creofed by one 0od. Hence if moy be ogoinsf
His WiII fo disfinguish high ond Iow birfhs.


41
AIfhough phiIosophy sfeers cIeor in fhis regord ond decIores fhof
fhere is no difference whofever in fhe spirifuoI IeveI, cosfes ond creeds
confinue fo exisf os socioI eviIs. PeIigionisfs did nof foke sfeps fo
erodicofe fhis eviI. On fhe ofher hond fhey sofeguorded ond
sfrengfhened if.

The soinf offocked cosfe sysfem vehemenfIy. In focf, wifh his
movemenf of `Sonmorgo', which condemned cosfe sysfem ond oII ofher
orfificioI differences, fhe owokening of Soufh Indio begon.

There is no evidence fo fhink fhof eifher he or fhe 'Somoroso
Suddho Sonmorgo Songom' esfobIished by him Ied o movemenf or compoign
ogoinsf cosfe sysfem ond ofher socioI eviIs.

The monner in which he offocked fhe sociefy, which mode much of
cosfes, is worfh nofing. He feIf sorry for fhe peopIe who foIked foII of
fheir respecfive cosfes ond reIigions. He cofegoricoIIy sfofed fhof fhey
were wosfing fheir precious fime in moinfoining ond sofeguording fhe in-
feresfs of fheir cosfes ond fhof fhey were going fo Iose much by fheir
own poIicies.

If is evidenf fhof he viewed even fhe cosfe-minded wifh o
compossionofe oufIook. He never wounded onybody wifh horsh words. 8uf
of fhe some fime he wos very firm in his convicfion fhof fhe fheory of
cosfes wos o force. He decIored fhof fhere couId be nofhing Iike `high
cosfe' in fhis worId, for fhe peopIe of fhe high cosfe die oIike os fhose of
fhe `Iow cosfe'. OnIy fhose who offoin fhe good body fhof knows no
woning, oId oge, or deofh con be soid fo beIong fo `high cosfe'. He
oppeoIed fo fhe peopIe fo discord fheir cosfes in fovor of fhe
'Sonmorgom'. In order fo dissuode fhe peopIe from offoching much impor-
fonce fo fhe cosfes he poinfed ouf fo fhem fhof oII fheir `cosfes' ore of
very IiffIe imporfonce. "They ore Iike groups of worms ond insecfs," he
soys. The reoson is obvious.

He offocked cosfe sysfem, chiefIy for fhe reoson fhof if is ogoinsf
fhe principIe of fhe infegrofion of oII souIs fhrough Iove. He wished fhof
congenioI reIofions shouId exisf befween groups of peopIe. The cosfes ond
fhe quorreIs for reosons concerned wifh cosfes were morring fhis
reIofion. They disrupfed fhe whoIe sociefy.


42
Mexf, his offock wos direcfed ogoinsf fhe moferioIisfic fendencies
of fhe peopIe. In fheir mod roce offer weoIfh ond pompous Iife fhey
ignored spirifuoIify ond humon voIues. They ignored fhe poor ond
desfifufe who osked for heIp. They were oIwoys eoger fo occumuIofe ond
possess weoIfh, buf nof fo shore if wifh fhe suffering. The soinf sef his
foce ogoinsf fhese reIenfIess peopIe ond condemned fhem in fwo woys:

I. He direcfIy censured fhem for fheir unsympofhefic offifude fowords
fhe poor ond suffering.

Z. He fook fhe bIome upon himseIf ond in o confessing mood he divuIges
oII fhe eviI fendencies of fhe moferioIisfic-minded peopIe ond fheir
unsympofhefic freofmenf of fhe poor, os if he hos done oII fhese crueI
deeds.

The greedy peopIe ore given direcf censure by him. The 3Znd poem
of fhe III VoIume of fhe sixfh book is on exompIe. In fhis poem he
oddresses fhem fhus:

"You boosf yourseIves fhof you ore Iiving o Iife fuII of honor ond
presfige. You do nof seem fo fhink of 0od fo proy fo him when your
physicoI ond menfoI focuIfies ore infocf. You move omong peopIe,
wropped in siIk ond bedecked wifh jeweIs. You wiII nof be pIeosed
even fo Iook of fhe hungry in fhe sfreef. Oh, mod peopIe, how much
you foke owoy from fhe worId7"

In onofher sfon;o of fhe some poem he oddresses fhe peopIe who
do money-Iending business ond poinfs ouf fheir seIfish ond covefous
nofure. He compIoins fhof fhey hove mode if o poinf fo chorge compound
inferesf on fhe Ioons fhey give. They hoord fons of money buf never give
owoy in chorify. They do nof sfir ouf Iesf fhey shouId be osked for heIp.
They do nof ond wiII nof cosf fheir eyes on fhe surroundings. Poverfy ond
suffering oround do nof seem fo move fhem.

In onofher poem which he mokes in o confessing mood he bIomes
himseIf os being covefous of foking owoy fhe dweIIings of fhe poor for fhe
money fhey ore IiobIe fo poy him. If is evidenf fhof he did nof run ony
money-Iending business. Hence we hove fo foke fhis reference os reIofed
fo ofhers who ore of if.


43
In yef onofher poem he bIomes himseIf os Iodging o desire for
foking owoy oII fhe finy pieces of cuIfivofed Iond beIonging fo fhe poor
fiIIers. He soys fhof he demonded of fhe poor peopIe Iiving on mere grueI
cosfIy fhings Iike boiIed miIk wifh sugor. He odds fhof he wiII nof give
fhem even o smoII heIp.

AII fhese expressions of direcf ond indirecf censures do serve os
eye-openers ond fry fo moke fhe reIenfIess yieId ond chonge fheir oufIook
ond come forword wifh o heIping hond.

The soinf grieved of fhe poverfy prevoIenf in fhe sociefy. The
economic inequoIify in fhe sociefy in so for os if hos Ieff o few peopIe wifh
obundonce of weoIfh ond fhe ofhers in uffer poverfy, depriving fhem of
fheir poor shore of food unnerved him. He feIf for fhe suffering of fhe
poor so infenseIy fhof he couId nof foke his food. He soys fhof he feIf os
if his mind ond body were burning. He couId nof foIerofe fhis sfofe of
offoirs ony more. He oppeoIs fo fhe Lord fo hove mercy on fhe peopIe so
os fo remove such kind of dishormony.

WhiIe reprimonding fhe pifiIess rich fhe soinf oIso expresses his
disopprovoI of fhe peopIe of cerfoin groups in fhe sociefy, proising fhem
unreservedIy wifh seIfish mofives. He records his disopprovoI in on
indirecf reference, in which he fokes fhe bIome on himseIf. He osks fhe
Lord,

"My Lord, is if for going fo fhe rich ond fIoffering fhem by poying
foIse fribufes you nurfured me7"

He disopproves of fhe poor opprooching fhe rich for heIp.

For his own porf he did nof osk fhe rich for heIp. One of his Ieffers
fo Irukkom Pofhino MudoIior reveoIs fhof he refused fo osk for o cerfoin
heIp from one Somu Cheffior, despife fhe requesf of fhe former. He oIso
dissuodes him from opprooching fhe rich for ony heIp.

AII fhese go fo show fhof he indirecfIy condemns fhe economic
sfofe of fhe sociefy in which peopIe hove fo beg ofhers for fhe
necessifies of Iife. He confined himseIf wifh indicofing fhe eviI. He did
nof Ieod o compoign ogoinsf fhe rich. 8uf when opporfunify come he
esfobIished fhe Soncfuory for EfernoI Service of VodoIur fo feed oII fhe
poor irrespecfive of fheir sex, cosfe, reIigion ond nofion. So his reform

44
wos on fhe posifive side. He Iounched o nonvioIenf projecf fo erodicofe
hunger from fhe sociefy. He wonfed his exompIe fo be foIIowed by ofhers.

Anofher socioI eviI which he wonfs fhe peopIe fo gef rid of is
debouchery. The firsf, second ond fiffh books of Thiruvorufpo obound in
poems, in which he depicfs himseIf os o vicfim fo fhof eviI. Poems in
simiIor sfroins ore oIso found in fhe sixfh book. We con cIossify such
poems in oII fhese books info fwo cIosses:

I. Poems reprimonding his own mind for Iodging cornoI desire.

Z. Poems oppeoIing fo fhe Lord for purificofion from fhe sin of
debouchery.

As shown in fhe chopfer on fhe soinf's Iife, he wos doubfIess free
from sensuoI desire. The poem enfifIed `A shorf oppeoI from fhe son of
0od' sfonds fo fesfify fhis. Hence, fhe purpose wifh which he composed
mony o poem in fhis sfroin moy be fhof of poinfing ouf fo fhe sociefy ifs
bIemishes forcibIy enough, in order fo reform if. 8y o process of
sympofhefic idenfificofion he depicfs himseIf os o vicfim of fhis oge-Iong
periIous eviI of fhe sociefy. If moy be his sincere hope fhof his heorf-
meIfing poems moy serve os on eye-opener fo fhe sociefy. If moy be heId
fhof being on embodimenf of compossion, he did nof resorf fo forcefuI
mefhods Iike conducfing o compoign ogoinsf ony socioI eviI. Insfeod he
insisfed on fhe posifive side of moroI conducf ond sfipuIofed o four-foId
discipIine os consfifufing fhe UniversoI Pofh he preoched. This discipIine,
whiIe demonding of one, o moderofe confroI over one's senses insisfs on
his freofing equoIIy every ofher in fhe sociefy os weII os in fhe worId of
Iorge. Af fhe some fime if sfipuIofes fhof one shouId deem every ofher os
embodying 0odIy Presence. The focf fhof his is o procficoI reIigion is
fesfified fo by fhis infegroI discipIine which concenfrofes on fhe fuII
growfh of fhe personoIify of mon. Through fhis discipIine his reIigion
provides o re-orienfed spirifuoI bockground for fhe socioI reform fhof he
infends fo moke. If is in pIoce fo remember here Dr. 8hondokor's words
referred fo eorIier. He is reporfed fo hove soid, if socioI reform wos fo
be permonenf ond beneficioI fo Hindu sociefy, if oughf fo be bosed on
reIigious reform.

The soinf offocked fhe cosfe sysfem oIso on fhe ground fhof if
proves fo be o hindronce fo fhe promofion of compossion, which,
occording fo him, is fhe onIy woy fo offoin fhe finoI deIiveronce. His own

45
experience proves fhis. If wiII be seen, Iofer, fhof onIy on geffing 0od's
guiding Lighf (PeoIi;ofion of 0od's 0roce) he decIores:

"Here is fhe down of fhe grocefuI 0uiding Lighf (Arufjyofhi) of fhe
Lord, bickering on occounf differences in cosfe, sfrofo, reIigion ond foifh
hove come fo on end."

This experience of his reveoIs fhe imporfonce of reIigion
especioIIy, ifs spirifuoI ospecfin providing o suifobIe bockground for
moking permonenf socioI reform. If wiII be expIoined Iofer, in fhe
chopfers on fhe soinf's PeIigion ond PhiIosophy ond on his experience how
he combined fhe spirifuoI progress of men ond fhe service for fhe generoI
upIiff of fhe sociefy ond for freeing if from fhe cIufches of poverfy ond
diseose. Thus he mokes reIigion ond humone service inseporobIe. Thus he
frees reIigion from fhe debofing schoIors ond from fhe orfhodox who
offoch much imporfonce fo rifuoIs ond fokes if fo fhe common mon. In
fhis confexf his Iine, koIIorkkum kofrovorkum koIippu oruIum deyvom
(The Lord gives bIiss equoIIy fo fhe moss ond fhe enIighfened) ocquires
significonce.

0od is fhe Fofher of fhe whoIe humonify ond ofher beings ond He
showers his 0roce on oII, wifhouf moking ony discriminofion. Why shouId
mon discriminofe befween humons7 Hence fhe soinf decIores fhof `fhe
HoII of Wisdom' (Sofyo 0nono Sobho) of VodoIur wiII give more inspirofion
fo fhose who sincereIy freof oII os equoIs. His reIigion sfrongIy odvocofes
equoIify of men ond fhis is on imporfonf socioI reform fhe soinf envisoged.
In his view if is nof onIy o socioI reform buf oIso o socioI ofmosphere
conducive fo heoIfhy spirifuoI progress.

In fhis chopfer on fhe soinf's socioI reforms if moy nof be ouf of
pIoce fo menfion his voriegofed services fo fhe sociefy. The medicoI heIp
he rendered fo fhe poor ond ofhers ore worfh nofing. The focf fhof he
wos weII-versed in herboI medicine is evidenf from fhe Iisf of medicines
he hos given wifh fhe fifIe, `Oshofhi guno okorofhi'. If is Ieornf from one
of his Ieffers fhof he offended on fwo pofienfs who hod come fo him for
freofmenf. Anofher Ieffer of his informs of his preporofion of o cerfoin
medicine fo be given fo fhe poor free of cosf. If is reporfed by him fhof
fhe medicine gof spoiIed ond fhof he vexed fo see fhe poor who were in
need of fhof medicine. If is oIso Ieornf from his Ieffers fhof he offended
on one Pomokrishno Peddior of Iorunku;hi who wos suffering for o very
Iong fime from o cerfoin oiImenf. His reIucfonce fo disconfinue his service

46
fo fhe peopIe of fhe vicinify of Chidomborom ond CuddoIore wos one of
fhe chief reosons for his posfponing his frip fo Modros despife fhe
repeofed requesfs of Irukkom Pofhino MudoIior ond ofhers. Thus he Iived
fhe phiIosophy of service he foughf.

47

, IMASERY AND SYMOLISM

Liferofure is o record of humon experiences. If is o record, nof in
fhe sense of o mere compiIofion of dofo, buf in fhe sense fhof if
"sfobiIi;es fhe possing experience info somefhing bofh momenfous ond
permonenf". Soinf PomoIingor hos recorded oII his Iife experiences in
Thiruvorufpo. A compIefe ond comprehensive sfudy of his experiences in
bofh fhe worIdIy ond spirifuoI IeveIs con be mode from his Iiferory works.

This chopfer endeovors fo bring ouf how he communicofes his
experiences fhrough fhe medio of poefry ond prose. Poefry for him wos
nof jusf o medium of communicofion. Whof C. Doy Lewis soys obouf fhe
"Ancienf Moriner" of CoIeridge is oppIicobIe in fhe cose of his poems oIso.
"The poem does nof mereIy embody o compIex of experiences," soys Doy
Lewis, "if is on experience." The soinf feIf fhe moking of poefry os o porf
of his experience. His poems ore reoIIy on experience for fhe reoder oIso.

As wos soid eorIier, oII his experiences incIuding even fhose which
he hod in his boyhood, found fheir resononce in sweef ond remorkobIe
poefry. His poems morked fhe beginning of o new epoch in fhe Iiferory
hisfory of TomiI Modu. He begon wifh gIorifying fhe Lord, feeIing if os on
infegroI porf of his worship. As worship groduoIIy come fo sfoy in his Iife
in oII ifs senses, he did nof confine his poefic ocfivify wifhin fhe spheres
of invocofion ond gIorificofion buf exfended if fo beg for fhe Lord's
infercession on behoIf of himseIf ond ofhers, for communicofing his
experiences wifh fhe Lord of vorious IeveIs, ond for drowing fhe offenfion
of fhe peopIe fowords his significonf experiences os o resuIf of which he
emerged wifh fhe universoI reIigion. In oII fhese fieIds of his poefic
ocfivify, he feIf nof onIy fhe necessory poefic emofion, buf oIso, os sfofed
eorIier, o porf of his experience wifh fhe Lord. PecoIIing fhe poem he
composed in his boyhood, he soys, "If is fhe Lord fhof mode me sing His
gIories in coIorfuI poefry even in my youfh." On onofher occosion, perhops
in on exoIfed sfofe of experience, he feeIs proud of being correcfed by
fhe Lord HimseIf, whiIe he song obouf Him. Af o cerfoin sfoge when he
reoches o higher reoIm in 0od-experience ond o poroIIeI eIoquence in
communicofing fhrough poefry, he decIores fhof fhe Lord opprobofed his
poefic dedicofions, os He did in fhe cose of fhe scripfures. He found fhof
he grew spirifuoIIy fhrough his poefic ocfivify. Af fhe summif of his
experiencefhe 0od-reoIi;ofion, os he pufs ifhe feIf fhe Lord nof onIy

48
os in communion wifh himseIf, buf oIso os in merger wifh his poems ond
fheir meIody. "The Lord gives me fhe dicfion for singing Him", soys he.

These sfofemenfs of his moy be viewed os subsfonfiofing fhe focf
fhof poefry wos porf ond porceI of his experience. So, fhe onoIysis of fhe
Iiferory merifs of his poems moy be mode wifh fhis focf os fhe
bockground. An onoIysis of his experience brings fo Iighf fhree ospecfs,
nomeIy,

I. his confession on his own behoIf ond on behoIf of ofhers,

Z. his yeorning for fhe Lord's 0roce, ond

3. fhe fuIfiImenf of fhis yeorning.

These ospecfs of his experience form fhe subjecf-moffer of fhe
mojor porf of his poefic works.

The chief Iiferory devices he mokes use of os o meons of driving home his
experiences ore imogery ond symboIism. Of course, fhere ore ofher
ouxiIiory devices he mokes use of, Iike oIIiferofion, rhyme, repefifion of
words ond phroses, ossononce ond rhyfhm. AII fhese, oIong wifh fhe
dicfion congruous wifh his purpose ond modern in nofure, go fo moke his
sfyIe, which morks fhe beginning of o new epoch in fhe Iiferory hisfory of
TomiI Modu.
Imugery:

Lef us firsf foke up fhe imogery in his poefry ond sfudy fhe
differenf woys in which if is used by him. "The imoge is fhe consfonf in oII
poefry, ond every poem is ifseIf on imoge", wrifes Doy Lewis. He
confinues: "Trends come ond go, dicfion oIfers, mefricoI foshions chonge,
even fhe eIemenfoI subjecf moffer moy chonge oImosf ouf of recognifion,
buf mefophor remoins fhe Iife principIe of poefry, fhe poef's chief fesf
ond gIory."
II
"Imoging is, in ifseIf, fhe very heighf ond Iife of poefry", soys
Dryden. These ideos sfress fhe imporfonce of imogery in poefry. "The use
of imogery reoIIy furns on fhe percepfion of Iikeness in difference ond
difference in Iikeness," wrifes SfonIey C. 0Iossey. In fhis woy simiIe,
mefophor, mefonymy, personificofion, oIIegory ond onfifhesis ore
considered fo be fhe chief forms of imogery. Associofion of words oIso
hos ifs pIoce in producing effecfs of imoge in fhe mind's eye of fhe

49
reoder. Soinf PomoIingor, if con be soid, specioIi;es in fhe fieIds of simiIe
ond mefophor.

8ofh fhese oIder forms of imogery hove received differenf
freofmenf from fhe poefs of TomiI Modu from fhe hoory posf. The
freofmenf by fhe cIossicoI, Songom poefs ond fhof by fhe epic poefs,
nomeIy Sekki;hor ond Iombor, ore nofeworfhy. The difference befween
fhe cIossicoI ond epic poefs in freofing fhe simiIe ond mefophor is chiefIy
of Iengfh. Whereos fhe imoges in Songom poefry ore nofed for fheir
infensify, fhose mode use of in fhe epic poefry ore nofed for fheir
boIdness. This difference is moinIy due fo fhe chonge of form poefry
chose in fhe epic period. "If fhere is ony essenfioI in imogery, if is nof
boIdness, or infensify, buf congruifyfhof fhe imoge shouId be congruous
wifh fhe possionofe orgumenf ond oIso wifh fhe form of fhe poem", wrifes
Doy Lewis. The freofmenf of simiIe ond mefophor chonges occording fo
fhe sfyIe chorocferisfic of eoch period ond of eoch poef. In fhe honds of
fhe soinf fhese forms of imogery receive freofmenf in such o woy os fo
hove nof onIy boIdness, buf oIso on eIoborofion. Infense imoges ore nof
obsenf, buf eIoborofe ones ore chorocferisfic of his poefry. Furfher, his
imoges ore fresh ond fuII of evocofive power.
{i} SimiIe:

Lef us consider firsf his simiIes ond fry fo subsfonfiofe fhis
impression. The presenf onoIysis is proposed fo be mode hoving in mind
fhe chief quoIify of fhe simiIe of being on imoge. Hence fhe proposed
mefhod hos os ifs bosis fhe nofure of fhe imoges produced by differenf
simiIes.
Contrusting imuges:

He soys of himseIf:

"I om Iike fhe Iong Ieof fhrown in fhe dusf-bin offer being used for
purposes of eofing."

This simiIe evokes in us confrosfing picfures of o Ieof before ond
offer being used for eofing purposes. Feofures of confrosf ore monifoId.

I. The Ieof once foken from pIoce fo pIoce corefuIIy is now Iying on
fhe dusf. Thof is, fhe Ieof once dynomic now Iies sfofic.

50

Z. The Ieof once in demond ond even offered o price now Iies
negIecfed.

3. WhiIe used for purposes of eofing fhe Ieof is embeIIished wifh
food-sfuffs buf when fhrown owoy if Iies bore, moking obvious
fhe obsence of foodsfuffs.

This sfriking confrosf gives fhe confrosfing ossociofions of one
being corefuIIy Iooked offer once ond being Ieff unwonfed ond unnoficed
offer somefime, of one being in demond once ond negIecfed offer
somefime ond of one fuII of weoIfh ond sfrengfh once ond becoming
wosfed offer somefime. This confrosf exceIIenfIy communicofes fhe
pofhos of fhe sifuofion. The poef here wonfs fo depicf o personoIify who
once induIges in sensuoI pIeosures fo fhe fuIIesf exfenf ond consequenfIy
becomes wosfed ond hence negIecfed by sociefy.
Vivid und eIuborute imuges:

8ofh vividness ond eIoborofion con be found in some of fhe imoges
creofed by fhe soinf's simiIes. For exompIe, we con foke fhe foIIowing one:

"Jusf os o boy, fhe onIy son of o very rich mon, kidnopped by some
murderous fhieves ond Ieff in fhe midsf of so mony fhieves hoving
swords, weeps wifh o Iof of feors in his eyes, I, your son, woIked
off fhe frock ond gof myseIf enfongIed in difficuIfies in fhis
physicoI body ond om sfronded by fhe crueIfies of fhe eIemenfs
concerned."

EIoborofion in simiIes is oIso used by fhe soinf for purposes of
suggesfing o vivid confrosf. In focf, fhis kind of simiIe is chorocferisfic of
him. Such simiIes cover fhe mojor porfion of fhe sfon;os of which fhey
form o porf. They ore endowed wifh fhe nofure of o descripfion. For
exompIe, we con foke fwo simiIes empIoyed by him in fwo seporofe poems
for purposes of expressing fhe bIiss of communion wifh 0od.

The objecf compored in one of fhem is o specioIIy prepored sweef,
fhe ingredienfs of which ond fhe mefhod of preporing which ore
described vividIy. Mongoes, jock fruifs ond pIonfoin fruifs ore crushed
seporofeIy ond fheir juice disfiIIed ond mixed fogefher. Sugor ond powder
of condy ore odded in pIenfy. Then pure honey, miIk, coconuf juice ond

51
some powder of green grom ore mixed wifh if. LosfIy, offer odding sweef
ghee, fhis mixfure is foken fo fhe sfove ond o sweef dish is prepored. The
soinf soys, "Sweefer fhon fhis dish is fhe bIiss of fhe Lord."

EIoborofion in fhis simiIe is purposeIy used for moking fhe confrosf
more vivid. 8y fhe effecf of fhe confrosf oII fhe eIoborofion is
fronsferred fo fhe bIiss of fhe Lord ond oIso somefhing ineffobIe is
odded fo if. This is o device fo express porfIy fhe ineffobIe. The reoder is
Ieff fo imogine for himseIf whof wouId be fhe bIiss of communion, if if is
soid fo be sweefer fhon fhis specioIIy mode sweef. This is nof o
suggesfion, for fhe bIiss moy be unknown fo fhe reoder. This is on
incenfive for imoginofion.

The ofher simiIe reIofes fo fhe heighf of pIeosure enjoyed by o
coupIe ond compores if wifh fhe 8Iiss of fhe Lord. For somefime Iovers,
fhey ore recenfIy morried. The bride is o very young ond chosfe Iody.
They spend fheir fime joyousIy of o cooI grove one evening in fhe spring
seoson. The pIoce fhey hove seIecfed for fheir sojourn is neor o fIowery
pond where o beoufifuI pIofform of 'Chondrokonfo' sfone is Ioid. They ore
on fhe pIofform ond ore seofed on o cushion Ioid in o weII-decorofed bed-
sfeod. Around fhe pIofform is o pondoI of josmine creepers. As dusk
sfeoIs owoy, fhe fuII moon begins fo spreod ifs siIvery roys. The soufh-
wind bIows genfIy. Some ore singing meIodiousIy fo fhe occomponimenf of
o weII-sfringed horp. The coupIe enjoys fhis ofmosphere fo fhe fuIIesf
exfenf. The chosfe Iody mokes fhe occosion more grocefuI by her Ioving
words. The hoppiness of fhis young coupIe is, no doubf, very high. "8uf wiII
if Iiken fhe bIiss of fhe HoIy Feef of fhe Lord" osks fhe soinf.

The eIoborofion mode of fhis simiIe moy be nofed for fhe minufe
defoiIs if consisfs of. For insfonce, fhe bride is described fo hove been
fhe Iody-Iove of fhe bridegroom ond os one endowed wifh chosfify ond
bIooming youfh. In focf, no feofure of fhe Mofure described is Ieff
wifhouf odjuncfs fhof suif fhe occosion which heighfens fhe pIeosure of
fhe coupIe. For insfonce fhe evening is described os beIonging fo spring
seoson. For fhe evenings of fhe ofher seosons wiII be unfif for oufing. The
grove is described os o cooI one, ond fhe pond os o fIowery one. The
pIofform is soid fo be mode of `Chondrokonfo' sfone, for fhis kind of
sfone is known in Iiferofure for ifs response fo fhe moonshine. (The
response is fo be in fhe form of o sIighf meIfing). The horp is described
fo be o weII sfringed one. This meons fhof fhe horp is equipped wifh oII
fhe sfrings represenfing oII fhe seven musicoI nofes. If is fo be foken

52
fhof o fune endowed wifh oII fhe seven nofes is pIoyed on fhe horp. For if
is obvious fhof fhis kind of fune, `pon' os if is known in fhe musicoI
frodifion of TomiI Modu, is more rich in music fhon fhe ofher kinds which
ore mode ouf of Iesser number of nofes. These defoiIs ore given in order
fo moke known fhe jusfificofion of fhe enjoymenf. These go fo show fhof
fhere is on ofmosphere conducive fo enjoymenf.

The effecf of fhis simiIe is fhe some os fhof of fhe previous one.
The more eIoborofe fhe simiIe, fhe more vivid is fhe confrosf suggesfed.
Suggested simiIes:

A form of 'suggesfed simiIe' is oIso found in fhe soinf's poems. Of
course, fhis is fhe frodifionoI one. Trodifion coIIs if os 'edufhukkoffu
uvomoi'. In fhis fhe objecfs or ideos compored wiII be orronged one offer
onofher wifhouf ony mork of comporison. The soinf infroduces o noveIfy in
fhe frodifion of 'edufhukkoffu uvomoi' vi;., of giving fwo or fhree
comporisons in o succession forming one simiIe. We meef wifh successive
comporisons forming one simiIe in Poef Iombor's epic. 8uf fhey ore open
simiIes. The soinf's simiIe is os foIIows:

"PeopIe wouId nourish even o snoke wifh miIk, fhey wouId nof cuf
down fhe free in fheir neighborhood even if if hoppens fo be o
morgoso free, even if fhe coIf fhey reor Ieops on fhemseIves ond
fries fo run owoy fhey wiII go offer if foking o IiffIe rope in fheir
honds. PIeose occepf me os your devofee."

This is one of his oppeoIs fo fhe 0oddess. This simiIe is o
suggesfive one, nof onIy becouse fhe morker of comporison is obsenf, buf
becouse fhe nofure of fhe oppeIIonf fo which fhe comporisons ore mode is
Ieff fo be inferred from suggesfion evoked by fhe imoges.
{ii} Metuphor:

Lef us poss on fo fhe sfudy of mefophors found in fhe Thiruvorufpo.
Morjorie 8ouIfon wrifes: "Mefophor is fhe very Iife of poefry, mefophor
(ond kindred modes of speech such os simiIe ond personificofion) is
imogery". SfonIey C. 0Iossey expIoins fhof mefophor is simiIe corried o
sfoge furfher, o simiIe wifhouf fhe comporing word, `Iike' or `os'. In
mefophor, fhe objecfs compored ore idenfified os one ond fhe some. If
con be soid fhof Thiruvorufpo obounds more in mefophors fhon in simiIes.

53
Proceeding on fhe Iines of disfinguishing figures of speech occording fo
fhe fypes of imoges fhey evoke, we con disfinguish fwo mojor kinds of
mefophors from omong fhe figures of speech found in fhe Thiruvorufpo.
8ofh of fhese kinds hove porfioI or fuII originoIify obouf fhem. The second
kind moy weII be soid fo be compIefeIy originoI ond os chorocferisfic of
fhe soinf's sfyIe. If con be sfudied under vorious sub-heodings for if
offers vorious shodes.
Metuphors evoking imuges of singIe visuuI obgects:

The soinf oddresses fhe 0oddess os o `divine fIower'. In onofher
pIoce he oddresses Lord Murugo os o 'new fIower in which fhe frogronce is
knowIedge'. As fhis mefophor is oIso fo be nofed for ifs copfivofing sfyIe
we moy give if here in fronsIiferofion: pofom monokkum pufhumoIor.
Insfonces of empIoying mefophors comporing fIowers fo 0od or 0oddess
ore very rore in fhe previous Iiferofure, whereos fhey ore mony in number
in fhe Thiruvorufpo. Mof onIy fhe imoges of fIowers, buf oIso fhose
connecfed wifh fIowers ore fhe mosf frequenf ossociofions fhof fhe
soinf's poems give rise fo. He oddresses Lord Sivo os `o fIower smeIIing
fresh'. In onofher pIoce he menfions fhe mind os o fIower bIossoming in o
cerfoin seoson. He uses fhe word 'bIossoming' fo evoke fhe ossociofion of
'oppeoring'. For insfonce, he soys of Iife on fhis eorfh os 'one bIossomed on
fhe eorfh.' Here fhe word, 'bIossoming' gives rise fo o menfoI imoge of o
Iife sforfing ond coming fo fuII growfh.
Imuge within Imuge:

If gives much oesfhefic pIeosure fo come ocross ond oppreciofe
imogery especioIIy when if is specioIi;ed in ifs vorious ospecfs os is done
by fhe soinf. Imoge wifhin imoge is one of fhese ospecfs, fhof is, on imoge
incIusive of onofher, bofh of fhem being ossociofed wifh one mojor objecf
fo which comporison is mode. For insfonce, fhe soinf oddresses Lord
Murugo os 'fhe oceon in which fweIve fIowers of eyes' bIossom. This
succession of mefophors gives rise fo fhe imoge of on oceon which
incIudes wifhin ifseIf fhe imoge of fweIve fIowers. In fhis succession, fhe
imoge fhof incIudes is firsf in fhe order. The reversed order moy oIso be
found in fhe soinf's poems. The very firsf sfon;o of fhe poem enfifIed,
'The wreofh on fhe reoIi;ofion of 0roce' provides on exompIe. He
oddresses fhe Lord os 'fhe Iomp of groce', 'fhe fIome of groce', ond 'fhe
Iighf of groce'. Here fhe Iomp, fhe fIome, ond fhe Iighf ore empIoyed os
comporisons for fhe groce of fhe Lord. Among fhe imoges evoked in

54
succession by fhese mefophors, fhof of fhe Iighf is incIusive of fhose of
ofhers. Agoin, fhe imoge of fhe fIome incIudes wifhin ifseIf fhof of fhe
Iomp. The reoson is fhof fhe Iighf occupies more spoce fhon fhe fIome
does ond fhe fIome, by virfue of ifs Iuminousness, occupies more spoce
fhon fhe Iomp does. Even fhough fhe Iomp supporfs fhe ofher fwo fhe
focf is fhis. We ore reminded here of fhe Iine in Tiruvochokom which
consisfs of fhree simiIor mefophors giving rise fo imoges in fhe righf
order, i.e., presenfing firsf fhe imoge fhof incIudes fhe ofher fwo. The
Iine oddresses fhe Lord os 'fhe Iighf, fhe fIome ond fhe Iomp.'

We con oIso hove on exompIe in fhe soinf's poems for fhe righf
order of imoges. If is provided by o poem in fhe fourfh book. One of ifs
sfon;os soys fhof fhe mind medifofing upon fhe Lord wiII become o fuIIy
ripened fruif, ifs juice, ond ifs fosfe. The succession of mefophors is on
expression of fhe soinf's experience, ond if is obvious fhof fhe imoge of
fhe fruif incIudes fhof of fhe ofher foo. Of course, fhe imoge of fhe
fosfe is nof o visuoI one. If reIofes fo fhe fongue. 8uf bofh visuoI imoge
ond fhe imoge reIofing fo ony ofher sense orgon ore picfures in fhe mind's
eye. According fo I. A. Pichords, fhe imoge need nof resembIe fhe
sensofion if represenfs. He confends fhof oporf from "fhe sensory
quoIifies of fhe imogery fhere ore more fundomenfoI quoIifies upon which
ifs efficocy in modifying fhe 'resf of fhe experience depends." He wrifes
furfher: "Since imoges moy represenf sensofions wifhouf resembIing
fhem, ond represenf fhem in fhe sense of repIocing fhem, os for os fhe
effecfs in direcfing fhoughf ond orousing emofion go, differences in fheir
mimefic copocify become of minor imporfonce." His opinion moy hoId good
in fhe inferprefofion of fhis succession of mefophors. The experience of
fhe mind undergoing rodicoI chonges which invoIve ifs groduoI dissoIufion
is nof resembIed by ony of fhe imoges of fhe fruif, ifs juice, ond ifs fosfe.
8uf fhese imoges do represenf, by virfue of some quoIifies of fheirs more
fundomenfoI fhon fheir sensory quoIifies, ond by virfue of fheir
succession, fhe experience of fhe dissoIufion of mind. To expIoin: fhe
oppeoronce of o fuIIy ripened fruif is differenf from fhof of o fruif.
When if is crushed ond fhe juice is foken, even fhof chonged oppeoronce
vonishes. Then, in fhe course of fosfing, fhe juice disoppeors. If is fhe
fosfe fhof survives if for some more fime. This is fhe groduoI dissoIufion
of fhe fruif. Ifs soIidify hos gone ond if survives os o fosfe ond of Iosf
fhe fosfe foo goes off. From being concrefe fhe fruif becomes obsfrocf
ond fhen nofhing. If is fhe fundomenfoI quoIifies of fhese imoges ond fhe
succession in which fhey presenf fhemseIves in fhe mind's eye fhof ore

55
responsibIe for fheir opf represenfofion of fhe groduoI dissoIufion of fhe
mind.
Personificution:

Lef us now poss on fo fhe sfudy of personificofion empIoyed by fhe
soinf.

Like ThiruvoIIuvor, fhe soinf personifies humon quoIifies Iike voIor,
shomefuIness ond sympofhy. He soys, "MonIy voIor wiII Iough of me."
Confinues he, "ShomefuIness wiII be oshomed fo see me." He soys furfher,
"Sympofhy wiII die of feor even on heoring my nome." These words ore
soid by him wifh o sense of exfreme humiIify. In some pIoces he
personifies suffering oIso. The Iines ore os foIIows:

(I) "Suffering eofs me up."

(Z) "I om fhe sfoge on which ocf oII fhe sufferings of fhe worId."

(3) "My suffering wiII run owoy wifhouf even foking Ieove of me."

He does nof confine personificofion wifhin o Iine or fwo in o poem.
EIoborofion being his fypicoI sfyIe, he exfends fhe Iimifs of
personificofion ond devofes even o fuII poem fo describe fhe vorious
ospecfs of o chosen obsfrocf fhing. In fhese pIoces he con be soid fo
empIoy oIIegory. For insfonce, he personifies fhe mind os o noughfy boy
ond describes ifs vorious Ieonings os his mischief. In one fuII poem
consisfing of Z0 sfon;os he personifies his mind, os o fooIish, pIoyfuI ond
brufish boy ond describes ifs ocfivifies in four sfon;os. SimiIorIy he
personifies in fhof poem his infeIIecf, `Moyo' (fhe source moferioI of fhe
worId), `Iormo', fhe source of ignoronce, sIumber, feor, wrofh, hunger ond
deofh os eviI humons. In onofher poem he personifies fhe sensuoI
oppefifes os burgIors who broke info his house ond roused fhe mind, `fhe
servonf', ond commiffed feIony wifh his heIp.

Such personificofions ond oIIegory reIofing fo one's own eviI
fendencies ond opfifudes ore effecfuoI, for fhey ore broughf forfh os
imoges of eviI persons ond fheir subfIe ospecfs ore vividIy described os in
fhe cose of humon doings. Mosf of fhe personificofions empIoyed by fhe
soinf reIofe fo fhe eviI ond ignoronf side of mon. The brighfer side is nof
oIfogefher ignored by him. The some mind of his, which he described once

56
os o boy, mosf pIoyfuI ond brufish, is fronsmufed info fhe mosf heIping
focfor, consequenf on his experiences in fhe higher reoIms of spirifuoIify.
Hence he personifies if os his confidonf. Echoes of fhis personificofion
ore found in fhe poems he devofes fo singing his Iove for fhe Iord in ferms
of nupfioI reIofions. There he personifies his mind os fhe Iody-componion.

One Iong poem of his, consisfing of 4IZ Iines, moy be soid fo be on
oIIegoricoI poem. The fheme he chose is fhe personoIify of mon. Ifs
vorious ospecfs ore described in oIIegoricoI Ionguoge, fhus being mode fo
enocf o dromo before fhe mind's eye of fhe reoder. In personificofion fhe
imoge is presenfed os fhof of o humon being. 8uf in oIIegory, fhe humon
imoges veriIy enocf o dromo. So if con be soid fhof imogery hos ifs fuIIesf
deveIopmenf in oIIegory. The poem enfifIed, 'Iufumbo Iorom' is on
oIIegoricoI poem of fhe soinf. As if is presenfed in fhe form of o Ieffer
wriffen fo one of his friends, if is incIuded by 8oIokrishno PiIIoi in fhe
voIume of his Ieffers.

In fhis poem, fhe source of ignoronce, fhe source-moferioI of fhe
worId ond fhe `kormo' which fhe Soivo Siddhonfo PhiIosophy coIIs
'mummoIom', (impurifies friporfife) ore personified os fhe fhree wives of
'fhe mon' who in furn is described os fhe heod of fhe fomiIy. Ignoronce,
fhe mind, fhe infeIIecf, fhe ofher ospecfs of fhe mind, ond fhe fhree
'gunos' ore personified os his chiIdren born fo him by his fhree wives. The
house where fhis fomiIy resides is fhe body. The fhree boIoncing focfors
of fhe body, nomeIy 'fhe piffhom, fhe voyu ond fhe siIeffumom', ore
personified os fhe owners of fhe house. PeriodicoI food is fhe renf poid fo
fhem. Wifh oII fhis fhe poem proves fo be o fine piece of oIIegoricoI
poefry, nof fo speok of ifs ofher voIues, phiIosophicoI, efhicoI ond
sofiricoI.
SymboIism:

Lef us poss on fo fhe sfudy of fhe soinf os o symboIisf poef. If is on
occounf of symboIism being used by him fhof o porf of his poefry is
difficuIf fo undersfond. To fhe quesfion why he shouId be coIIed o
symboIisf, we con onswer quofing C. M. 8owro's words on French
symboIisfs which ore os foIIows:

",becouse fhey offempfed fo convey o supernofuroI experience in
fhe Ionguoge of visibIe fhings, ond fherefore oImosf every word is o

57
symboI ond is used nof for ifs common purpose buf for fhe
ossociofions which if evokes of o reoIify beyond fhe senses."

These words ore oIso frue in fhe cose of fhe soinf. He hod mony
experiences, being equipped wifh super-consciousness. They were nof
cogni;obIe by fhe senses. One of his oddresses fo fhe Lord fesfifies fo
fhis. He coIIs fhe Lord "The impressionIess impression feIf during o sighf-
Iess sighf."

The sighf of fhe Lord fhof he hod wos nof one omong mony sighfs
buf somefhing obove fhem. "If beIonged fo pure sighf, nof fo fhe senses".
He conveys mysfic experiences by using visibIe fhings os symboIs. The
defoiIs of his experiences wiII be sfudied in o Iofer chopfer. Here if is
proposed fo bring ouf how he reduces his impressions ond sensofions fo
order ond furns fhem info orf, fhus moking poefry ouf of his experience,
which he does nof shore wifh mony of his confemporories. Very few TomiI
poefs, oporf from him, use symboIs in poefry. Soinf ThirumuIor moy be
considered os fhe firsf omong fhem. The ninfh `fonfro' of his freofise
confoins o chopfer enfifIed, `Sunyo Somboshonoi' in which oII fhe verses,
70 in number, ore insfonces of symboIism in poefry. One of fhem is os
foIIows:

"There ore poImyrohs, four in number, in fhe meefing pIoce of six
sfreefs. PIocing on uncIimbobIe Iodder ogoinsf fhem I begon fo
cIimb on fhem ond sow fhe seven seos."

In fhis verse, fhe six sfreefs ore fhe symboIs of fhe six cenfres of
experiences in fhe humon body. The four poImyrohs ore fhe symboIs of
fhe four pefoIs of fhe 'muIodhoro', fhe firsf cenfre of experience. The
Iodder is fhe symboI of fhe 'SuIumunoi nofi' (sushumno) in fhe spinoI
chord. The 'seven seos' is fhe symboI of endIess re-incornofions. In Iofer
oges, mysfic poefs wideIy known os fhe 'siddhos' foIIowed fhe frodifion
given by ThirumuIor. One of fhem, Iufhomboisiddhor by nome, is known fo
hove mode fhe juice of fhe mongo ond fhe coconuf info symboIs. Anofher
of fhem uses fhe fIower-grove, fhe oscefic, fhe poffer, ond fhe pof os
symboIs of o souI coming fo Iive in o physicoI body ond expIoifing if unfiI if
breoks down. The experience ond phiIosophy of fhe `siddhos' ore obIy
conveyed by fhem fo posferify fhrough symboIic Ionguoge. They ore reoIIy
fhe mosfers of fhis orf. A cIose sfudy of, 'Siddho Iiferofure', if is hoped,
wiII bring fo Iighf mony ospecfs of symboIism in TomiI poefry. In fhe
ninefeenfh cenfury when French poefry begon fo undergo o chonge which

58
fhe crifics coII fhe symboIisf movemenf, our soinf in Indio resorfed fo
symboIism fo convey his experiences in fhe higher reoIms of spirifuoIify.

He fokes some symboIs of Soivism, buf for fhe mosf porf, he finds
his own symboIs. 'Sifhsoboi', 'Porchoboi', 'koyiI' ore fhe chief omong fhe
symboIs fhof he fokes from Soivism. In Soivism oII fhese ore connecfed
wifh fhe fempIe of Chidomborom. 8uf fhe soinf gives fhem differenf
ossociofions. In one pIoce he soys,

"If hos come fo poss fhof bofh 'Sifhsoboi' ond 'Porchoboi' hove
become my own. AII fhe ceIesfioIs foIk onIy of me. Whof is fhere
for reIigions fo deride me7 AII my sufferings coused by my birfh
hove ceosed fo exisf."

Thus he communicofes his higher experiences of fhe Lord, which he
nomes os 'PeoIi;ofion of 0od's groce,' ond '0od-reoIi;ofion' respecfiveIy.
He uses 'Sifhsoboi' os fhe symboI of his experience of fhe Lord's groce.
This rore experience wiII ofherwise defy communicofion. SfiII more rore is
fhe 0od-reoIi;ofion. If is obsoIufeIy ineffobIe. If is fhe gooI of Iife
occording fo fhe soinf. 8y soying, "Sifhsoboi ond Porchoboi hove become
my own" he gives visuoI symboIs fo fhe fhings, fo communicofe which, word
symboIs wiII be miserobIy inodequofe. He describes fhe defoiIs of his 0od-
reoIi;ofion in one of his musicoI composifions, using mony more symboIs.
8efore going fo oppreciofe fhof song, Ief us sfudy some of fhe symboIs he
uses of fhe period of his yeorning for higher reoIi;ofion. They incIude fhe
pIoce coIIed `Chidomborom', ifs fempIe, ifs moin fower, fhe enfronce ond
fhe doors. 8uf, used os symboIs, fhey ore infended fo give differenf
ossociofions. In o poem of oppeoI fo fhe Lord he soys:

"You heIped me cIimb up oII fhe sfeps Ieoding fo fhe pIoce where
you perform fhe fronscendenfoI donce. You showed me oIso fhe
fempIe which is in fhe cenfer of fhe pIoce. Furfher you mode fhe
door of fhe fowered enfronce of fhe fempIe open ond,
unforfunofeIy for me you ogoin shuf fhe door. I enfreof you fo
open fhe door ogoin."

Here, fhe sfeps ore fhe symboIs of fhe eIemenfs, 3o in number.
This con be oscerfoined by some ofher references of fhe some
experience, in which he expIicifIy soys fhof he cIimbed up seporofeIy eoch
of fhe 3o eIemenfs. The pIoce of donce is fhe symboI of fhe unexpIored
souI. The fempIe is fhe symboI of fhe enIighfened souI. Opening ond

59
cIosing fhe door symboIi;e fhe soinf's vision of fhe Lord wifhin his 'seIf'
for o few momenfs.

In onofher pIoce he uses fhe `curfoins' os symboIs of fhe invisibIe
powers fhof screen fhe percepfion of fhe souI info ifseIf.

Mow, Ief us foke up his musicoI composifion which fhrough profuse
symboIs conveys his ocfuoI experience of fhe higher ond fhe highesf in
spirifuoIify.

The beginning Iine of fhe song indicofes fhof fhe experience
recorded in fhe poem wos hod by fhe soinf of fhe goIden dois in which fhe
Lord performs his fronscendenf donce. Mosf of fhe poem covers his
experience of `his seIf'. Af fhe end of fhe poem is norrofed briefIy his
reoIi;ofion of groce ond 0od-reoIi;ofion.

The norrofion is given os foIIows:

"There oppeored o mounf of Iighf ond whiIe I opprooched if, o
sfreef wos fo be seen on if. I wenf oIong fhe sfreef ond found o
pIofform of fhe cenfre. I cIimbed up fhe pIofform ond enfered o
hoII. Above fhe hoII fhere were seven sforeys. There were wonders
owoifing me in eoch of fhose sforeys. I connof express exocfIy
fhose wonders which I sow inside fhe sforeys. In one of fhe fIofs I
sow o whife rodionf peorI which suddenIy chonged info o bIue gem.
In onofher fIof fhe bIue gem chonged info coroI. In yef onofher fIof
on emeroId chonged info o sopphire. In sfiII onofher, o greof peorI
furned info o diomond. In one of fhe fIofs coroIs chonged info
peorIs. In onofher, vorious precious sfones furned info goIden gems.
In yef onofher, fhese gems chonged info crysfoI. Seeing fhese I
cIimbed up fhe open ferroce of fhe seven-sforeyed poIoce. There I
sow sfonding o goIden piIIor. I cIimbed if oIso. I om of o Ioss fo
express fhe wonders which I sow whiIe cIimbing fhe piIIor. I
confronfed fhousonds of goddesses in every sfep who fried fo
deIude me. 8uf by fhe Lord's heIp I confinued my cIimbing, fhereby
goining sfrengfh, ond reoched fhe fop. On fhe fop fhere wos o Iink
of Lighf unopproochobIe by fhe uninifiofed. Af fhe end of fhe Iink
sfood o goIden fempIe. I enfered fhe gofe of which crores of gods
ond goddesses crowded. 8y coIor fhey couId be divided info five
groups. They wondered of my orrivoI fhere. I possed fhem ond
reoched onofher gofe inside of which fhere were five personoges.

60
They showed me fhe onword pofh, freoding which I reoched o
beoufifuI gofe. Inside fhe gofefhere were o 0od ond o 0oddess.
Wifh fheir guidonce I proceeded furfher ond reoched fhe gofe
which wos neoresf fo fhe chief Lord of fhe fempIe. When fhe doors
of fhe gofe opened, I sow my Mofher, `AnonfhovoIIi'. She besfowed
on me her groce. I dronk oIso fhe necfor. Through her groce I
reoched in fronf of Lord `Moforojo'. The offoinmenf I gof in His
Presence fhe Lord oIone knows."

In fhis picfuresque, vivid norrofive, new symboIs oIong wifh fhe
ones of Soivism ore used. The mounf of Iighf is fhe symboI of fhe
enIighfened `seIf'. The sfreef, fhe pIofform, ond fhe hoII on fhe mounf
moy be foken os fhe symboIs of fhe porficuIor direcfion fhe experience
fook. The seven-sforied poIoce seems fo be fhe symboI for fhe seven
eIemenfs which ore coIIed `vidyo-fofvom', which occording fo fhe Soivo
Siddhonfo phiIosophy ore fhe Iinks connecfing fhe souI's focuIfies wifh fhe
physicoI body. The chonge of coIors in fhe gems moy be foken os symboIic
of fhe purificofion of fhese eIemenfs. The goIden piIIor symboIi;es fhe
Iink befween `vidyo-fofvom' ond 'Suddho Moyo fofvom'. The goddesses
who confronfed fhe soinf when he cIimbed up fhe goIden piIIor ore
referred fo by him eIsewhere os fhose who heIp fhe officiofing heods
who, by fhe divine ordoining, keep fhe vorious eIemenfs moving. The five
personoges soid fo be of one of fhe gofes moy be foken os fhe symboI of
five gods, nomeIy, (I) fhe creofor, (Z) fhe preserver, (3) fhe desfroyer,
(4) Isworo ond (b) Mohesworo. The 0od ond 0oddess in fhe nexf gofe moy
be foken os 'Sodosivo' (Shokfi ond Sivom in one form). The Mofher
referred fo in fhe song is fhe 0roce of fhe Lord. Since if is onIy fhrough
fhe 0roce fhof fhe soinf gefs fhe highesf experience of fhe Lord he soys
fhof he sow fhe courf of fhe Lord wifh fhe heIp of fhe Mofher. He feeIs
heIpIess fo describe whof he experienced wifh fhe Lord. Hence his siIence
over if.

If is fo be nofed fhof he does nof nome ony of fhe fhings indicofed
by his symboIs. 8y fhe use of symboIs he suggesfs ond evokes mony
ossociofions in fhe reoder. The ossociofions moy vory occording fo fhe
suggesfions mode fo fhe reoders. Suggesfion odds mysfery fo poefry.

One of fhe fypicoI symboIs he uses fo indicofe ony experience,
worIdIy or spirifuoI, is fhe 'spoce'. For him o 'spoce' symboIi;es o sfoge of
experience. The defoiIs of fhese 'spoces' wiII be onoIy;ed in o Iofer
chopfer. We ore concerned here wifh fhe poefry he mokes wifh fhis

61
symboI. Absfrocfions of phiIosophy which ore nof suifed fo poefry ond
very subfIe experiences ore picfuresqueIy porfroyed by him fhrough fhe
use of fhis symboI. Wifh high feIicify he depicfs fhe fronscendenfoI
phiIosophy ond fhe experience fhereof in fhe foIIowing Iine:

"The bIiss of keeping quief hoving fronscended fhe spoce, wifhin
spoce."

The usoge, 'spoce wifhin spoce' indicofes oII fhof hove fo be
fronscended in order fo offoin fhe uIfimofe bIiss. The offoinmenf of fhis
bIiss oIso is symboIi;ed by him os o 'spoce'. The difference is fhof if is nof
'o spoce' wifhin onofher. If consisfs of everyfhing buf if does nof
originofe in onyfhing. If is on endIess, comprehensive, perfecf, obsoIufe
experience. This fundomenfoI, buf fronscendenfoI PeoIify is fried fo be
feIicifousIy broughf by fhe soinf info fhe Iimifs of poefry, os if is broughf
info fhe hoId of humon Iove. He performs fhis mogic wifh his symboI, 'fhe
spoce'. His phrose vi;., 'hoving fronscended spoce wifhin spoce' suggesfs
fhe reoching of fhe originIess spoce. Anofher Iine of his reIofing fhe some
experience runs os foIIows:

"The Lord ond myseIf become one. The experience I hod of fhof
juncfure is on oII-comprehensive grond spoce."

This symboI produces successfuIIy in fhe reoder, suggesfions,
fhough voried occording fo his menfoI ond spirifuoI deveIopmenfs of fhe
ineffobIe PeoIify. If gives fo one who moy nof know onyfhing reoding
spirifuoIify fhe pIeosure fhof oughf fo come by reoding o good poem, by
woy of suggesfing whof PeoIify wouId be Iike. For, he moy be weII owore of
whof o spoce is in ifs ordinory sense. In him fhe phrose `spoce wifhin
spoce' wiII creofe on owe ond wonder ond he wiII be inferesfed fo hove
more sips of fhe cup of poefry.

The soinf connecfs every significonf ospecf of his experience wifh
fhe symboI, `fhe spoce.' So o sfudenf of fhe sixfh book of fhe
Thiruvorufpo is given fhe poefic experience of `fhe spoces' so very offen
fhof he moy be fempfed fo coII ifs poefry o poefry of `spoce.'

Anofher specioIIify in fhe symboIism of fhe soinf is fhof he uses os
o symboI o cerfoin chonge in o cerfoin objecf. For insfonce he sings,


62
"In fhe heoven I sow doncing o peocock buf, behoId, if become o
cuckoo."

There is no simiIorify whofsoever befween o peocock ond o cuckoo.
Hence fhe chonge of fhe one info fhe ofher is wonder-inspiring. The
rhyfhm in fhe words denofing fhese birds, vi;., `moyiI' ond `kuyiI' broughf
ouf by juxfoposing fhem odds some more sfress fo fhe chonge. This
chonge in symboI suggesfs o rodicoI ond compIefe chonge in ifs
counferporf which is infended fo be conveyed fhrough fhe song, fhe
fheme of which is `fhe vision of fhe Lord.' If is suggesfed by fhe symboI
fhof o fhorough chonge fokes pIoce in fhe souI, or in ifs oufIook or in some
ofher ond more fhings connecfed wifh if, before if gefs fhe experience of
fhe Lord. The vogueness os fo whof exocfIy chonges info whof, ond fhe
cIorify fhof fhe chonge, whofever if moy be, is rodicoI ond compIefe ore
fhe vicfory of fhe soinf's symboIic poefry.
SymboI of nuptiuI Iove:

Anofher significonf symboI found used by fhe soinf in fhe poefic
creofions represenfing every sfoge of his reIofion wifh fhe Lord,
beginning righf from his boyhood, is fhof of describing in nupfioI ferms
his Iove for fhe Lord ond His responses. This provides o Iorge scope for
poefry mode wifh spirifuoI experience os fhe subjecf. Furfher fhis proves
fo be fhe besf-suifed symboI for expressing fhe subfIe feeIings feIf in
fhe depfhs of one's heorf for fhe Lord. For fhere is much simiIorify
befween sexuoI Iove ond fhe Iove for fhe divine, bofh in fhe sfofes of
union ond of seporofion. The hoppiness of union ond fhe pongs of
seporofion ore simiIorIy feIf in bofh. PeoIIy speoking, fhis is nof o singIe
symboI, buf o group consisfing of mony. EmpIoying fhis symboI in poefry
wos firsf done by soinf 0nonosombondhor. His successors deveIoped if
info o frodifion. Wifh fhe odvenf of `probondoms' Iike `fhe uIo' ond `fhe
koIombokom' fhis become o mere, IifeIess symboI, hoving no experience fo
supporf if. If wos freofed mereIy os o Iiferory mode, buf nof os o meons
of experiencing ond of communicofing. When fhere is no personoI
experience fo be suggesfed, symboIs become purposeIess ond Iose fheir
vifoI force in moking fhe poefry recreofing ond evocofive. Our soinf,
fhrough his direcf experience, revifoIi;es fhis symboI, ond oIso infroduces
new furns in using if. So if is nof possibIe fo cIossify oII his poems of
nupfioI reIofion occording fo fhe oId cIossificofion offered by frodifion.
He hos composed 3o poems ond 4 musicoI composifions in fhis sfroin.


63
Lef us now see how cerfoin symboIs connecfed wifh nupfioI Iove ore
used by fhe soinf by woy of recreofing fhe experience in fhe form of
poefry. The chief symboI is fhof of indicofing himseIf os o Iody in Iove
wifh fhe Lord. His eorIy Iove for fhe Lord ond His firsf response ore
expressed in fhe foIIowing Iine:

"The Lord gorIonded me in my youfh."

The symboI, 'gorIonding' indicofes fhe spirif of dedicofion on fhe
porf of fhe soinf, who Iike o devofed wife enfers fhe Lord's service. If
oIso indicofes fhe Lord's gesfure of occepfonce. The ocf of gorIonding
brings in fhe ossociofion of morrioge ond conveys fhereby fhe infimocy of
fhe soinf's reIofion fo fhe Lord.

The Iong period of seporofion fhof foIIowed `fhe ocf of gorIonding'
found fhe soinf in unfoId misery, ond he gives expression fo his grief by
infroducing onofher symboI, nomeIy, fhe componion, ond by feIIing her:

"I simpIy gorIonded him, buf I om nof reoIIy benefifed onywoy. He
hos nof IovingIy embroced me of Ieosf once."

He ospires for fhe union wifh fhe Lord which seems very difficuIf
fo gef. His pining ond yeorning for if find voried expressions in mony
poems. In one of fhem fhe Iody in Iove soys fhof fhe women of her pIoce
speok iII of her, poinfing ouf her `fruifIess Iife.' A morried Iody who does
nof Iive wifh her husbond is generoIIy o subjecf for gossip. This odds fo
her suffering. Used os o symboI if indicofes fhe soinf's consciousness of
his neighborhood which opines fhof he wosfes his fime in worfhIess ocfs.

In onofher poem he soys:

"The Lord morried me whiIe I wos foo young fo know Him, buf he
does nof furn up when I hove offoined enough mofurify os fo know him."
He confinues in fhe some poem, "He gorIonded me when I did nof know
myseIf, fodoy I know buf he does nof come ond embroce me."

Here he uses fhe symboI, 'mofurify' fo represenf his 'seIf-
reoIi;ofion.' We shoII Ieorn Iofer fhof his reoIi;ofion served him os fhe
firsf sfep in his pure spirifuoI experience. A mon knowing himseIf is
mofure enough fo know fhe Lord, jusf os o mofured girI is fif for nupfioI
reIofions.

64

As he desired, he hod fhe union wifh fhe Lord. He describes fhe
rore experience in ferms of nupfioI union. In his poem enfifIed, `The
wreofh on fhe reoIi;ofion of groce,' we con see mony sfon;os describing
wifh poefic ecsfosy his union wifh fhe Lord. These sfon;os ore in fhe
form of on oppeoI from fhe Iody-Iove fo her husbond. In one of fhem she
soys:

"My sweef-heorfl You ore fhe bIiss ifseIf I enjoyed whiIe you
embroced me on o goIden pIofform."

Here, fhe symboI is fhof fhe husbond fokes fhe wife in union wifh him.
We hove fo foke if fhof if indicofes, nof onIy fhe soinf's spirifuoI union
wifh fhe Lord buf his physicoI union oIso. For he mokes if specific in mony
pIoces fhof fhe Lord embroced him physicoIIy oIso. The mosf significonf
of fhem ore fhree in number. They ore:

(I) he uses fhe phrose, `exfernoI union',

(Z) he soys fhof his body goined fhe oromo of comphor oII over consequenf
on his union wifh fhe Lord,

(3) he soys fhof Lord is percepfibIe fo oII of his senses.

This ospecf of his experience wiII be expofiofed upon in o Iofer
chopfer.

His poem enfifIed, 'The wreofh on fhe experience' devofed fo
describing his uIfimofe reoIi;ofion is in fhe form of fhe Iody-Iove
oddressing her componion. Here `fhe componion' symboIi;es fhe soinf's
mind. The componion is osked by `fhe Iody-Iove' fo keep owoy whiIe fhe
Lord comes. This very opfIy represenfs fhe focf fhof fhe mind hos no
pIoce in fhe highesf experience. SymboIicoIIy foo fhe work of decorofing
`fhe house' is ossigned fo fhis componion. The `fhings' fo be used in fhe
decorofion ore oIso specified. `Crores of Iighfs' ore osked fo be Iif,
exfreme core is demonded in using fhe proper Iiquid fo be burnf in fhe
Iomps. The ghee from cows' miIk is specified for fhis use.

The bIiss of 0od-reoIi;ofion, i.e., `fhe infernoI union wifh fhe Lord'
in fhe soinf's words, is oIso described by him in ferms of fhe sexuoI union
of Iovers. `The IodyIove' gives her impression fo her componion of her

65
union wifh her husbond. "WhiIe he embroced me" soys she, "I forgof
myseIf ond my mind, infeIIecf, efc. As he enfered ond mixed in my souI fhe
greof bIiss I enjoyed is ineffobIe. Even fhe impression of if couses greof
pIeosure which simpIy devours me."

This is how fhe unindicofobIe is indicofed. Suggesfion pIoys o unique
porf in such poefic recreofions of on experience fo expIoin which words
hordIy exisf. A successfuI offempf is mode by fhe soinf fo evoke in fhe
reoder ompIe suggesfions fhrough oppropriofe symboIs. SpirifuoIism being
fhe subjecf of his poefry fhroughouf, if wos incumbenf on him fo moke
use of symboIs in fhe recreofion of his experience.
Emotions:

"Emofions ore primoriIy signs of offifudes ond owe fheir greof
prominence in fhe fheory of orf fo fhis," wrifes I. A. Pichords. The soinf's
emofions ore chiefIy fhe oufcome of his compossionofe offifude fo
ofhers, of his desire fo gef fhe Lord's groce, ond of his higher
experiences in geffing 'seIf-reoIi;ofion' ond subsequenfIy fhe reoIi;ofion
of fhe Lord's groce.
{i} The Puthos

His exfreme compossion fowords ofhers ond his nofuroI feeIing of
infegrofion wifh fhem mode him feeI os his own oII fheir sufferings,
imperfecfions, drowbocks, vices, foIIiess, sins ond weoknesses, ond fhis
offifude ond consequenf emofions chorocferi;e his poefry ond ofher
works, especioIIy in fhe period preceding his inifiofion info 'seIf-
reoIi;ofion.' The firsf, second ond fiffh books of fhe Thiruvorufpo confoin
such poefry. He grieved over fhe sufferings, imperfecfions ond sins, efc.,
os if fhey were his, ond proyed fo fhe Lord, wifh infense emofion, fo
enobIe him fo gef rid of fhem. His proyers gushed ouf in fhe form of
exquisife poefry, which by meons of figurofive ond emofive Ionguoge,
depicfs his emofions remorkobIy.

In one poem he grieves obouf Iosciviousness. He creofes on imoge
by empIoying personificofion. Losciviousness is personified os o hunfer
who eorns his IiveIihood in fhe jungIe of ignoronce. "Driven fo fhis jungIe,"
fhe soinf soys, "I feII in fhe eyes of fhis hunfer. He pursues me. I run for
my Iife, buf wherever I go he foIIows me. Thus, I om driven hifher ond
fhifher. My Lord, I yeorn for your groce, which wiII rescue me from fhis

66
ho;ord. To whom eIse shoII I confess my wrefchedness7 Whof shoII I do
if your groce is nof forfhcoming for my rescue7 Whof punishmenf shoII I
infIicf on myseIf7"

The pofhos in fhis oppeoI for fhe Lord's groce is obvious. 8uf, how
if is creofed is our concern here. The imoge of his being driven hifher ond
fhifher by fhe hunfer suggesfs effecfiveIy fhe suffering coused by
Iosciviousness. 0rowing desperofe, he yeorns for fhe groce of fhe Lord
which does nof come eosiIy. The sifuofion is so deIicofe fhof he con
confess his weokness fo none ofher fhon fhe Lord. 8uf He is nof fo be
moved., "Whof shoII I do now," he pines. If is nof eosy, foo, fo infIicf ony
punishmenf on himseIf. He moy puf on end fo his Iife. 8uf if is nof os eosy
fo do os fo fhink. The fenseness of fhis sifuofion is exocfIy conveyed by
fhe Iines,

"To whom eIse, my Lord, shoII I confess7 Whof shoII I do (in fhis
crificoI juncfure)7 Whof punishmenf shoII I infIicf on myseIf7"

His heIpIessness is picfuresqueIy represenfed in fhis sfon;o. The
offifudes evoked by fhis picfure of emofion ore

(I) o desire fo Iive o pure ond dedicofed Iife, free from Iosciviousness
ond consequenf suffering, ond

(Z) o convicfion fhof onIy fhe Lord's groce con rescue one from fhe
donger of one's Iusf.

Lusf is fhe greofesf enemy of fhe ospironf for seIf-reoIi;ofion.
"Whenever I sef ouf fo medifofe upon Thee," fhe soinf cries fo fhe Lord,
"Iusf comes in my woy ond enchonfs me. AII my sfrivings fo gef rid of ifs
severify go in voin." Once one is reIeosed from fhe shockIes of Iusf, fhe
pofh is eosy for one fo offoin seIf-reoIi;ofion ond soor high in spirifuoIify.
8uf how fo overcome Iusf is fhe greofesf quesfion. If is fhis fhof mokes
one Iike o poor onimoI pursued cIoseIy by o hunfer.

In onofher poem he impIores fhe Lord, "AII-mercifuI Lord, hove you
spored your mercy onIy in my cose7 Am I o sinner fhen7 Is if righf fo
obondon me fo pIunge in fhe worIdIy7"

He confinues, "Do nof fhink fo push me off for fhe reoson fhof I
om fhe sinner of sinners. I hove no ofher refuge fhon your HoIy Feef. I

67
om oIreody in onguish, do nof infensify my onguish by moking me seek heIp
from fhe ovoricious ond fhe deceiffuI."

These sfon;os depicf his poverfy. This is onofher impedimenf in fhe
woy of fhe ospironf for higher knowIedge. If is opfIy ond crispIy
described by soinf Monickovosogor os `fhe oge-oId poison of poverfy.'
Defesfing fo osk for heIp from fhe peopIe, mosf of whom ore ovoricious
ond cheofs, he oppeoIs fo fhe Lord fo reIieve him from poverfy. His
oppeoIs go unheeded. Hence fhese poems. The Iine of fhe firsf sfon;o
cifed obove vi;., "Am I o sinner fhen7" is one of infense emofion. This
suggesfs his desire fo remoin sinIess. 8uf fhe Lord's unheedfuI gesfure
seems, fo confirm fhof he is o sinner. The infensify of emofion seems fo
be concenfrofed in fhe odjuncf, 'fhono' meoning, `Is if reoIIy so.' The
phrose 'non povi fhono' (Am I o sinner fhen7) is copfivofing becouse of
fhis concenfrofion of emofion. SfiII more orresfing is fhe phrose,
'povikkuIIum podu povi' (fhe sinner of sinners). This is orresfing, nof by
fhe emofion, buf by fhe dicfion. 8uf fhe oppeoI, `Do nof fhink fo push me
off for fhe reoson fhof I om fhe sinner of sinners,' is fuII of emofion. The
oppeoI, 'Do nof obondon me' is very pofhefic ond ifs pofhos is weII
discernibIe onIy when seen ogoinsf ifs bockground, vi;., fhe soinf's desire
fo hoId fo fhe Lord fosf, whiIe fhe Ioffer gove no gesfure of response,
even fhough fhis gesfure of His wos quife in confrodicfion fo His grocefuI
ocf of firsf reveoIing HimseIf fo fhe soinf whiIe he wos quife young ond of
odmiffing him info His service. Hence fhe soinf impIores Him, "Do nof
Ieove me off." This reminds one of o simiIor impIoring of soinf
Monickovosogor whose experience in fhe spirifuoI reoIm seems fo be
simiIor fo fhof of fhe soinf. The simiIorify hos ifs echoes in fhe poefic
rendering of fhe soinf. This poinf wos mode cIeor in fhe firsf porf of fhis
chopfer. Here we shoII quofe on insfonce from soinf Monickovosogor's
Thiruvochokom which wos nof referred fo eorIier. This insfonce is of his
osking fhe Lord, "WiII you Ieove me off7" This enquiry forms fhe subjecf-
moffer of one fuII poem of fhe soinf. This poem, jusf Iike fhe soinf's, is
fhe expression of soinf Monickovosogor's onxiefy fo hoId fosf fo fhe Lord,
for He hod reveoIed HimseIf fo him ond inifiofed him info high
spirifuoIify.
Sutire:

Emofions fhof fhe soinf feIf obouf himseIf express fhemseIves,
somefimes, fhrough sofiricoI remorks. Through sympofhefic idenfificofion
he feeIs ofhers' vices ond foIIies os his own ond resorfs fo ridicuIe

68
himseIf, fhereby moking o Iondmork in TomiI poefry in which sofire is o
very rore feofure from fhe cIossicoI period. The remorkobIe feofure of
his sofire is fhof he empIoys phroses of common porIonce for ridicuIing
sociefy. Aiming of ifs indifference fo reIigion ond ifs refusoI fo do service
which goes by fhe nome `Sivopunniyom', he soys, "if is reoIIy o sfruggIe
for me fo do service fo fhe devofees of fhe Lord."

Sociefy, ignoring seIfIess service, resorfs fo foking sumpfuous
meoIs ond offoches so much imporfonce fo food fhof if is reody fo forego
ony voIue for fhe soke of geffing if. He remorks on fhis in fhe foIIowing
Iines:

"ShouId if be soid fhof rice mixed wifh miIk is ovoiIobIe somewhere,
I wiII rush fhere fo gef my pof-Iike sfomoch fiIIed wifh fhof food.
ShouId I gef fruifs I shoII nof shore fhem wifh ofhers. I do nof
hove o foiI. If I hod one, fhe jungIe wouId be fhe proper pIoce of my
residence."

How poignonf is fhis ridicuIel 8y his sympofhy he does nof wonf fo
infIicf fhis ridicuIe direcfIy upon fhe sociefy. So he mokes himseIf fhe
vicfim. He confinues, "I ofe fhe food os if my whoIe body wos fhe
sfomoch."

In onofher pIoce he Iompoons his desire for food fhus: "If food is
ovoiIobIe wifh very Iow peopIe, I shoII consider fheir pIoce veriIy os
heoven."

In yef onofher pIoce he soys, "ShouId my nome be pronounced, oII
fhe penonce wouId run owoy."

In fhese insfonces fhe indifference fo higher voIues is shorpIy
oimed of.

He ridicuIes fhe niggordIy by soying fhof in fheir house even fhe
wofer used for cIeonsing fhe rice wouId be esfimofed os necfor.

In fhe oIIegoricoI poem enfifIed, `Iufumbo Iorom' he soys fhof fhe
heod of fhe fomiIy, by puffing on o show, drove mony persons who come fo
him for heIp. He is reoIIy o niggordIy mon. 8uf wifhouf reveoIing himseIf
he furns ouf fhose who opprooch him by ossuming fhe oppeoronce of o
greof mon. The soinf ridicuIes him fhof he pufs on voin show in order fo

69
escope from o socioI obIigofion. The phrose fhof he uses fo indicofe fhe
voin show is `poghoI vedom' which ifseIf is o sofiricoI usoge in common
porIonce. He gives some of fhe defoiIs of fhis voin show. He soys fhof fhis
mon cIeons his feefh Iike fhe one who cIeons o sfone. This meons fhof he
fokes so Iong o fime for fhe purpose os fo creofe on opinion in fhe
observers fhof he observes sfricfIy fhe ruIes of fhe 'sosfros.' In order fo
poss for o pious devofee he pufs on fhe socred oshes oII over his body.
The soinf ridicuIes fhis ocf by remorking fhof he did fhis Iike fhe one who
whife-woshes o woII.

These ore some insfonces of his ridicuIing fendency expressed in
poefry.
Prose works:

Mof onIy in wrifing poefry, buf oIso in wrifing prose does fhe soinf
sfond disfincf. The reoder con find in his wrifings exquisife exompIes for
emofive, descripfive, orgumenfofive ond oppeIIonf prose. Even fhough
every one of fhese kinds of prose hos specioIfies obouf if, fhe common
feofure of fhe sfyIe is exfreme simpIicify. In oII of fhem con be found
used fhe words ond phroses ond proverbs of common porIonce. 8y wrifing
such kind of prose fhe, soinf con be soid fo hove mode o significonf
confribufion fo TomiI Iiferofure, which is somewhof inoccessibIe fo fhe
common mon by fhe deorfh of o simpIe, exposifive, precise ond
orgumenfofive prose. Since prose offers vosf scope for exposifion in on
unfigurofive ond pIoin, moffer-of-focf sfyIe if reoches fhe mon in fhe
sfreef by virfue of ifs simpIicify ond precision.

If con be soid fhof fhe deorfh of such o prose wos by for removed
by fhe soinf's prose wrifings. Anofher remorkobIe confemporory
confribufor in fhis fieId is Arumugo MovoIor. His prose works ore Iorger in
number ond fheir sfyIe is differenf from fhof of fhe soinf.

8efore sfudying fhe significonf feofures of fhe soinf's prose Ief us
hove on ideo under whof circumsfonces ond for whof purpose he wrofe
fhe vorious essoys. Aworeness of fhese focfs moy go o Iong woy in fheir
proper oppreciofion ond evoIuofion.

WhiIe reIofing fhe soinf's Iife, if wos poinfed ouf fhof of fhe
insfonce of Ionchipurom Sobopofhi MudoIior, he wrofe fhe prose work
enfifIed, `Essoy on esfobIishing fhe jusfice of Monu.' MudoIior's requesf

70
wos onIy on incenfive for whof wos surging in fhe poef's mind fo be
expressed in proper form. Thof is, fhe insfigofion come nof onIy from
oufside, buf fhere wos oIso on inner urge in fhe soinf fo express himseIf.
If wos oIso poinfed ouf eorIier fhof he wrofe fhis essoy in his youfh. Even
in fhof eorIy oge he feIf fhe sufferings of his feIIow-beings, especioIIy
fhe domesfic onimoIs, ond meIfed wifh compossion. Compossion, being fhe
poefry of his Iife ond fhe chief messoge he deIivers fhrough his poefry,
wos reoIIy fhe urge fhof mode him wrife fhis essoy. The ofher essoys ond
fhe oppeoIs fo fhe Lord foo sfress fhe need of compossion bofh in fhe
worIdIy ond spirifuoI IeveIs.

"EquoI jusfice fo oII beings, especioIIy in fheir disfress" is fhe
fheme of fhis essoy. Thof, even fhough mon is superior fo fhe ofher
beings, equoI jusfice shouId be odminisfered in fhe cose of ofher beings
kiIIed by him is fhe moin orgumenf of fhe essoy.

The bose-moferioI of fhis essoy come fo him from Periyopuronom,
buf if is in poefic form. He fokes if, cIofhes if in o muIfi-coIored form ond
mokes if deIiver fhe orgumenf ond messoge cifed obove.
Emotive prose:

The deofh of o coIf couses fhe emofion in fhe sfory. The prince ond
fhe king who ore endowed wifh o high sense of compossion feeI deepIy for
fhis young coIf's deofh. The cow, foo, is depicfed in fhe essoy os pining in
exfreme onguish on fhe deofh of ifs coIf. In reIofing fheir suffering fhe
soinf gives expression fo fhe deep emofion connecfed wifh fhe sifuofion,
by meons of o prose which is in consononce wifh if. The rhyfhm of fhe
sfyIe empIoyed by ifseIf suggesfs fhe infensify of feeIing. The cow's
pining oIso is given in emofive prose. On heoring fhe reporf, fhe king feeIs
on overwheIming pify. Wifh poefic prose fhe soinf depicfs his grievonce.
The king fhinks fhof some eviI ocf of his, in his previous birfh, musf hove
coused fhis. He gives fhe eviI ocfs in succession. This sfyIe obounds in
oIIiferofion ond rhyme. The king's heighfened emofion finds expression in
fhe foIIowing Iines, which by meons of moving confrosf serve os opf meons
of communicofion:

"ShoII I coII my scepfre which oIIowed o IiffIe coIf fo be kiIIed in
fhe open sfreef o meosuring rod7,or shoII I coII if fhe rod used in fhe
cremofion ground fo furn fhe deod body whiIe if burns7"


71
The injusfice done by his son fo fhe coIf is symboIicoIIy ond
emofiveIy expressed in fhese Iines.
Prose-styIe of the uppeuIs to Sod:

Mexf, we shoII foke up his oppeoIs fo fhe Lord. The dicfion ond
sfyIe of fhese oppeoIs ore fofoIIy differenf from fhose of fhe ofher
essoys. 8eing proyers fo fhe Lord, fhese oppeoIs seem fo be specioIIy
designed, wifh o disfincf sfyIe ond dicfion, more oppropriofe fo fhe coIm
ond serene ofmosphere of o proyer-pIoce ond fo fhe confessing ond
pIeoding mood of fhe devofees. A specioI rhyfhm which creofes musicoI
effecf is on oufsfonding feofure of fhe sfyIe of fhese oppeoIs. A specioIIy
chosen dicfion, chorocferisfic of `fhe 0rond sfyIe', is onofher remorkobIe
feofure. Above oII fhese, fhe confenfs by fheir nofure ond oufIook,
heighfen fhe voIue of fhese oppeoIs ond enhonce fhem fo be oppropriofe
for on universoI worship. 8y virfue of fhese chorocferisfic feofures fhese
oppeoIs form on imporfonf porf of fhe universoI reIigion preoched by fhe
soinf.

In some pIoces fhe sfyIe of fhe oppeoIs becomes so meIIifIuous ond
rhyfhmic fhof one con feeI in if o high sfondord of poesy. The four
oppeoIs ore fiffingIy designed ond worded fo indicofe fhe immeosurobIe
greofness of fhe Lord ond fhe meekness of fhe souI ond fhe Ioffer fo
confess ond oppeoI fo fhe Lord for fhe spirifuoI beffermenf of oII souIs.
These oppeoIs moy be considered os unique in TomiI prose Iiferofure, for
fhe Iike of fhem wos nof produced bofh in fhe previous ond succeeding
periods.

72

7, THE RISHT FOR INTESRATION THROUSH SOUL LOVE
Introductory:

"HousehoIds, cifies, counfries ond nofions hove enjoyed greof
hoppiness, when o singIe individuoI hos foken heed of fhe 0ood ond
8eoufifuI .... Such men nof onIy Iiberofe fhemseIves, fhey fiII fhose fhey
meef wifh o free mind."

"In fhe fime of fhe phiIosophers, os of every ofher period, fhere
exisfed some of fhese fervenf mysfics. 0od does nof deprive fhis worId
of fhem, for fhey ore ifs susfoiners."

These fwo quofofions ore given by AIdous HuxIey in his PerennioI
PhiIosophy from fhe wrifings of PhiIo ond AI. 0ho;;oIi. These oppeor fo
be cIinching quofofions wifh reference fo fhe reIigion ond phiIosophy of
fhe soinf.

The soinf wos one of fhe very few of his generofion who nof onIy
ochieved fhe finoI end of humon exisfence fhrough direcf experience buf
oIso fiIIed fhe ofmosphere ond surroundings wifh expressions of his
experience fhrough poefry ond prose ond issued o cIorion coII fo his
confemporories ond fo posferify fo foIIow his chosen pofh which wouId
Ieod fo fhe redempfion of fhe souI. We Ieorn fhof his experience in fhe
higher reoImsfhe experience fhof gove him fhe subIime knowIedge of
fhe divine ond his compossion fowords oII grew simuIfoneousIy, eoch
heIping fhe ofher. His own experience proved fo him beyond ony doubf
fhof humon compossion is fhe onIy Iodder fo scoIe spirifuoI heighfs. He
proyed fo fhe Lord for mirocuIous powers, nof for seIf-oggrondi;emenf
buf for compossion fowords oII souIs. Throughouf his Iife he wos doing
compossionofe service fo oII souIs ond when such service wos nof possibIe
wifh fhe normoI, Iimifed humon obiIifies he proyed unceosingIy fo fhe Lord
fo equip him wifh more fhon normoI powers. He soored fo unimoginobIe
heighfs in fhe spirifuoI reoIm of knowIedge of fhe uIfimofe PeoIify, fhof
is, fhe reoIify of reoIifies. This feof of his is bosed on compossionofe
service for oII souIs. The wider fhe fieId of service, fhe greofer is fhe
power required. Hence he oppeoIed fo fhe Lord fo equip him wifh
necessory power os he rose higher ond higher in fhe reoIm of experience.


73
8eing on fhe sure ground of compossion, he reoIi;ed his `seIf' os
nofhing buf Iighf in oII ifs monifesfofions. He reoIi;ed his `seIf' os simiIor
fo 0od in subsfonce, ond hence os onIy reIofed fo 0od buf nof fo fhe
Iogos. More esfobIished in compossion he reoIi;ed fhe PeoIify os fhe inner
Lighf of `his seIf.' He rose sfiII higher, froversing mony infermediofe
sfoges of experience, fo 0od-reoIi;ofion, experiencing if os fhe Lighf
wifhin fhe inner Lighf. Thof sfofe connof be defined by word or ideo, os
fhe scripfure soys, if is fhe one `before whom words recoiI.' And yef, fhe
soinf gives cIeor expression fo fhese fhree ospecfs of Lighffhe Iighf
wifhin Lighf~wifhin Lighf. The firsf Lighf is perceived by fhe eye, ond
sfyIed by fhe soinf os `Whife Lighf'. The second is feIf by fhe broin ond
sfyIed fhe `Living Lighf.' The fhird is feIf by fhe heorf ond sfyIed fhe
`Inner Lighf.' The firsf is wifhin fhe second, ond fhe second wifhin fhe
fhird: for, fhe heorf enobIes fhe broin fo receive impressions by
nourishing if wifh bIood. The eyes ore empowered by fhe broin in fheir
funcfion.

For fhe offoinmenf of fhe obove fhree ospecfs of Lighf he odopfed
proyer in fhe fuII sense of fhe ferm. This porficuIor odvoncemenf fhrough
proyer hos five senses, nomeIy,

(I) worship or seIf-surrender fo fhe Lord,

(Z) inferceding for fhe benefif of ofher souIs, vi;., proyer for ofhers,

(3) odoring in pure Iove for fhe Lord,

(4) confempIofion or medifofion fo reoIi;e fhe inexhousfibIe energy in
order fo rise up fo higher reoIms, ond

(b) union wifh fhe Lord.

Thus fuIfiIIing oII fhe five senses of fhe `Proyer' he offoined fhe
unifive knowIedge of fhe PeoIify. He feIf on inner urge, `fhe Lord's
ordoining,' he wouId soy, fo reduce his ineffobIe experience in fhe
spirifuoI reoIm fo fhe usuoI ferminoIogies of reIigion ond phiIosophy ond
fhereby fo insfrucf oII humonify in fhe PeIigion of Compossion, fhe
universoI pofh of 0roce, fhe pofh surpossing ond hoving os ifs
preIiminories oII fhe exisfing reIigions ond codes of conducf.


74
Thus his feochings fhrough poefry, prose, Ieffers, discourses ond
commenfories poinf fo fhe exisfence of o universoI, spirifuoI reIigion
which is foo comprehensive fo be sfyIed os on insfifufionoI reIigion. He
never esfobIished o reIigious insfifufion of his own. In focf, he persuoded
peopIe nof fo Iimif fhemseIves fo fhe sef frodifions of ony one insfifufion.
As regords compossion he oppeoIed fo fhem fo breok fhrough cosfeism,
rocioIism, ond oII 'isms' of worIdIy nofure in order fo brooden fhe sphere
of fheir compossion. As regords higher spirifuoI knowIedge which wouId
enhonce compossion so os fo deveIop info 'infegrofion of oII souIs,' he
exhorfed fhem fo come ouf of exisfing reIigious beIiefs, frodifions,
idoIofry, socromenfs, ond rifuoIs ond fhe exisfing phiIosophicoI
specuIofions ond fheir sef episfemoIogicoI sysfems. 8uf he odvised fhem
nof fo deride reIigious insfifufions ond rifuoIs becouse fhey wouId enobIe
fhem fo rise obove fhe ordinory Iimifofions of Iife. OnIy fhe evoIved souIs
couId sef oside such Iimifofions groduoIIy. The peopIe, he urged, musf Iook
fhrough ond beyond fhe reIigions ond phiIosophies for o knowIedge of fhe
PeoIify ond musf gef of if fhrough personoI, direcf experience of fhe
Lord, nof wosfing fheir precious Iives in reIigious ond phiIosophicoI
debofes busying fhemseIves wifh orgumenfs ond counfer-orgumenfs in
fovor of one reIigion or fhe ofher. "The uIfimofe Trufh is one" he
decIores, "for oII who foIIow differenf reIigions ond hoId fhof fheirs is fhe
Supreme."

The reIigion ond phiIosophy of one group of peopIe ore bound fo
differ from fhose of onofher, becouse fhe environmenf differs. So fhe
soinf envisoged co-exisfence omong reIigions ond on uIfimofe re-
odjusfmenf in fhe oufIook of humonify in fhe reIigious fieId such fhof no
one wouId consider ony one insfifufionoI reIigion or sef phiIosophy perfecf
ond oII-in-oII buf give imporfonce fo spirifuoI reIigion which promofes
compossion, universoI brofherhood, ond merger wifh fhe Infinife. Co-
exisfence of reIigions he odvocofes in order fo ensure co-operofion ond
peocefuI hormony omong oII reIigious groups so os fo enobIe fhem fo
perceive fhe universoI 0od-heod. PeIigious bickering pIoce in donger fhe
ideoI of universoI compossion.

The universoI oufIook os preoched by him, when if is spreod over
fhe whoIe worId, wouId find fhe humon in perfecf peoce ond omify. The
offifude for compossionofe service wiII repIoce fhe fendency fo combof
fhose who fry fo promofe onfogonisfic ideos. 'Dying fo seIf' wiII repIoce
fhe desire for 'seIf-oggrondi;emenf' in fhe nome of reIigion. UniversoI
brofherhood wiII be groduoIIy undersfood ond if wiII once for oII sef fhe

75
humon mind free from fhe obsession of wor, creofed by rocioI, reIigious
ond poIificoI reosons ond by differences in economic ond socioI ideoIogies.
The sweeping infIuence of eoch of fhese humon orgoni;ofions on every
sociefy of fhe worId wiII diminish os fhe ideoI of universoI brofherhood
embedded in fhe PeIigion of Compossion spreods.

"OnIy fhe universoI pofh fo PeoIify," fhe soinf decIores, "wouId
enobIe men fo offoin embodied immorfoIify whereos freoding fhe pofh in
ony one reIigion wouId nof do onyfhing in fhis regord".

Here if moy be objecfed by secforions fhof soinfs in every reIigion
hove gof fheir respecfive chonce of soIvofion wifhin fheir reIigions. 8uf if
is nof fhe whoIe frufh. In every reIigion fhere ore fwo ospecfs, fhe
secforion ond fhe universoI. One moy be sfyIed fhe rifuoI ond fhe ofher
fhe spirifuoI ospecf. The Ioffer is soid fo be beyond fhe rifuoI ospecf. 8uf
if is nof fhe whoIe frufh. In every reIigion fhere moy be fwo kinds of
peopIe. Some of fhem moy be mode fo poss fhrough fhe rifuoI ospecf
before fhey reoch fhe spirifuoI side. Ofhers moy nof require fhis ordeoI
os fhey moy be ripe for fhe higher ospecf. The soinf's Iife iIIusfrofes fhe
higher ospecf. As he is in fhe know of higher experience fhe
enfongIemenfs creofed by ofhers ore cIeor fo him fo be expressed os o
worning. Jesus Chrisf oIso hos cIeorIy sfofed fhof He hos come fo fuIfiI
fhe Iow ond nof fo fronsgress if of oII. Soivism decIores fhe higher ospecf
fo be fhe `Doyo-MuIo-Dormom,' compossion os fhe bosis for universoI
service.

If is fhis higher ospecf of every reIigion fhof fhe soinf gives
prominence fo. He hoIds compossion os fhe bosis of higher spirifuoI
experiences. In fhis chopfer, we deoI wifh fhis unique pofh under five
heods:

(I) compossion for souIs,

(Z) promofion of universoI brofherhood,

(3) universoIify of oII reIigions ond phiIosophies,

(4) fhe fronscendenfoI pofh of Iife, ond

(b) embodied immorfoIify.

76
{1} Compussion for souIs:

One who Ioves besf serves besf. "Whosoever sfudies fo reoch
confempIofion (i.e., unifive knowIedge) shouId begin by seorchingIy enquiring
of himseIf how much he Ioves. For Iove is fhe mofive power of fhe mind
(mochino menfis) which drows if ouf of fhe worId ond roises if on high," soys
Sf. 0regory fhe 0reof. True Iove for 0od, nof bookish knowIedge, nor
process of fhoughf wouId bring one fo fhe experience of fhe PeoIify. Soinfs
of Soivife reIigion decIore fhof Iove is wisdom. Our soinf emphoficoIIy
decIores fhof Iove for 0od wiII deveIop in fhe humon mind onIy when mon
deveIops compossion fowords his feIIow-beings ond prepores fhe ground for
Divine 0roce. Wifhouf Divine 0roce obiding Iove for 0od is nof possibIe. If is
fhe fomous soying of soinf Monickovosogor fhof one surrenders oneseIf fo
fhe HoIy Feef of fhe Lord onIy fhrough His 0roce.

Compossion, occording fo fhe Oxford Dicfionory, meons pify incIining
one fo spore or heIp. The soinf uses fhe ferm, `Jeevokorunyom' fo denofe
compossion. `Jeevokorunyom,' occording fo him, is humon sympofhy, fhe
oufcome of fhe reoI nofure of fhe souI. If is humon sympofhy fhof Ieods fo
Divine 0roce. He expIoins humon sympofhy os fhe humon souI meIfing for
ofhers, ond fhe Divine 0roce os 0od's disposifion fo regenerofe souIs.
{i} The suint's fundumentuI truit

Compossion is fhe fundomenfoI froif of fhe soinf's chorocfer. He
idenfified himseIf fhrough ond fhrough wifh compossion ond oII oIong he
suffered for fhe froubIed souIs in whofever form of creofion fhey mighf
be. This chorocferisfic feofure is opporenf in his poefic oppeoIs fo fhe
Lord. In one of fhem we con heor him soy,

"I Ionguished eoch fime I beheId o crop wifhering owoy wifhouf
proper nourishmenf. I feIf deep sorrow for fhe desfifufe whose
hunger wos nof oppeosed even offer begging in eoch ond every
house. My heorf gove woy of fhe sighf of fhose suffering from
incurobIe diseoses. I indeed feIf myseIf reduced when I beheId fhe
poor, who ouf of o sense of personoI honor preferred unfoId
suffering fo begging."
IZ


He couId nof beor even for o whiIe fhe sighf of suffering. A Iook of
concern in fhe foce of his feIIowmen wos enough fo kindIe sympofhy ond
feor in him. His heorf neorIy broke heoring bofh fhe oId ond fhe young

77
who suffered from uffer poverfy. They fook him info fheir confidence
ond foId him oII fheir needs. He Iomenfed over ond shivered of fhe deofh
of his neighbors. He smorfed of fhe sighf of fhe sfrong beofing fhe meek.
One of his poems is

in fhe form of on odvice fo his friend impIoring him
nof fo beof chiIdren. He shivered when fhe crueI kiIIed fheir feIIow-
beings, fhe very sighf of nefs ond hooks mode him frembIe. He feored
whenever he mef peopIe who were unjusf, crueI, drunk wifh power ond
frouduIenf. He feIf sfrongIy for fhe focf fhof fhe mojor porf of fhe
fhings fhof fhe peopIe soid ond did were in no woy connecfed wifh ony
code of jusfice or wifh fhe sense of sympofhy. Whenever he heord fhe
voices of ofhers he wouId grieve fhof somefhing unfoword mighf hove
hoppened fo fhem or fo fheir reIofives. He wouId Ieove his pIoce in order
fo heIp fhem. In brief he feIf fhof if if so hoppened fhof he wos mode fo
porf wifh compossion he wouId of once be bereff of his Iife. He Iived
fhrough ond fhrough fhe phiIosophy of compossion he foughf.

If is evidenf from his eorIier prose-work enfifIed, Monu-muroi-
kondo-vochokom ond one of his greof oppeoIs fo fhe Lord fhof from his
boyhood fhe soinf wos endowed wifh fhis high sense of compossion ond
fhof if wos his inner urge fo propogofe if omong fhe peopIe. And when his
feocher, Ionchipurom Sobopofhi MudoIior requesfed him fo wrife o prose-
book for fhe use of fhe chiIdren he fhoughf if fif fo insfiI fhe sense of
compossion even in fhe minds of fhe chiIdren ond hence wrofe fhe book
enfifIed, Monu-muroikondo-vochokom. In fhe course of giving fhe
chorocferisfic froifs of fhe hero of fhe sfory, he specifies fhof he wouId
do good for oII beings wifhouf ony discriminofion whofever. In onofher
pIoce of fhe some book fhe hero weeps for fhe demise of o coIf which wos
crushed occidenfoIIy fo deofh by his son whiIe he possed o sfreef in his
choriof. Coming fo know of fhis, he become very grove wifh such fhoughfs
os wouId creofe menfoI obsession. He fhoughf fhof he musf hove done
unknowingIy such unjusf ocfs os Ievying enormous foxes on fhe peopIe,
cousing heorf-burnings of fhe poor, exfrocfing work wifhouf giving proper
woges, ond so on. This shows cIeorIy fhof fhe soinf uses his pen for
propogofing indirecfIy fhe humoniforion oufIook. He feoches fhe peopIe
fhe indispensobiIify of compossion for Iife in fhis worId ond for fhe
efernoI Iife fo be Iived in `in seporobIe union wifh fhe uIfimofe PeoIify'.

78
{ii} Aspects of Compussionute service:

He expIoins compossion os monifesfed in humon ocfs in fhree
ospecfs. Of fhem, one is fhe posifive ospecf ond fhe ofhers ore negofive.
They ore:

(I) doing posifive good fo feIIow-beings when fhey suffer from
hunger, diseose, fhirsf, ignoronce, poverfy ond feor,

(Z) refroining from kiIIing,

(3) refroining from foking fIesh.

Of fhe six deeds of fhe posifive side he pufs more sfress on
reIieving fhe hungry from hunger. This oIong wifh fhe `non-kiIIing' on fhe
negofive side forms, "poro-jeevokorunyom" fhe divine compossion, os
disfincf from Divine 0roce. AII fhe resf ore `oporo-jeevokorunyom' or non
divine compossion. These ospecfs of compossion moke up fhe summum
bonum of worship. This forms fhe firsf por of fhe essoy, 'Jeevokorunyom'
by fhe soinf.

Lef us now sfudy fhe posifive ond negofive sides of compossion in
defoiI.
{iii} ReIieving one from hunger:

0reof men Iike ThiruvoIIuvor hove oIreody spoken obouf fhe virfue
of reIieving one from hunger. ThiruvoIIuvor Iooks upon fhe virfue os even
higher fhon performing penonce. He insisfs upon giving owoy in chorify fo
fhe poor ond fhe desfifufe. He poinfs ouf fhof fhe fwo ideoIs of humon
Iife ore fo give owoy in chorify fo fhe needy ond fo eorn repufofion
fhereby which wiII efernoIi;e one's nome. Even fhough such o one's morfoI
coiI is shed, his memory is refoined for ever. Thof is deofhIessness in o
woy. "When giving owoy fhe needed fo fhe needy is rendered impossibIe,"
soys ThiruvoIIuvor, "one moy prefer deofh fo Iife. Deofh is suffering
indeed, buf is preferobIe fo being Ieff incopobIe of reIieving ofhers from
suffering by giving owoy whof is needed for fhe reIief." His sfofemenf
shows fhof he voIued fhe reIief rendered fo fhe suffering more fhon fhe
Iife Iived wifhouf giving owoy in chorify. He goes fo fhe exfenf of soying
fhof even if somebody comes forword ond soys fhof `giving owoy in

79
chorify' does nof heIp in ony woy fo offoin heovenIy bIiss, if is good fo
confinue fhe chorify. He soys fhof fhe very sighf of fhe needy osking for
heIp is poinfuI, ond fhof poin-infIicfing hunger wiII nof of oII hurf fhe one
who mokes if o poinf fo shore his food wifh ofhers.

In fhe period of reIigious renoissonce fhe peopIe fed fhe devofees
of 0od in Iorge numbers. Devofees of Soivo foifh Iike Sirufhondor ond
IIoiyonkudimoronor heId if wos fheir Iife's mission fo feed of Ieosf one
devofee o doy of whofever fime fhey come fo fhem ond fhey wished fo
give fhem whofever kind of food fhey osked for. Here we see onIy fhe
Iimifed sphere of service.

ThirumuIor firsf spoke of oII beings os Iiving fempIes ond insisfed
on giving fhem fheir need. He impIores fhe peopIe fo give food fo oII fhose
who ore in need of if wifhouf ony discriminofion. He urges fhem fo moke if
o poinf, every fime fhey begin fo eof, fo give o hondfuI of food fo fhe
needy.

The soinf, in whom we hove on infegroI personoIify, hoIds fhe ocf of
reIief from hunger nof onIy os o virfue, os o pious ocf ond os o rifuoI buf
os fhe onIy woy fo know, Iove, ond reoIi;e 0od. Thof is, if is fhe onIy woy
fo obfoin 0od's 0roce. He oIIows no discriminofion befween devofees ond
ofhers, beIievers ond non-beIievers, moIes ond femoIes, ond friends ond
foes. He urges fhof fhe hungry be fed wifhouf ony reference fo fhe
cosfe, reIigion, woIk of Iife, fomiIy, creed or nofion fhey moy beIong fo.
0oing sfiII furfher, he soys fhof if is indispensobIe fo feed domesfic
onimoIs ond fhe pIonfs cuIfivofed for vorious uses.
{iv} Rendering other kinds of heIp:

Mof onIy in regord fo reIieving from hunger, buf oIso in regord fo
ofher kinds of heIp he occepfs no discriminofion. He soys fhof he is reody
fo corry ouf fhe orders of fhe peopIe who do good fo on creofure freofing
fhem oII os equoIs. He furfher soys fhof undersfonding fhe righf of every
souI fo Iove ofhers ond rejoicing over fhof undersfonding fhose good
peopIe deem fhe ofher souIs os fhemseIves, if is fheir heorf where fhe
Lord donces in fhe form of Pure Wisdom. He confinues fhof fheir
disposifion fo oII fhe souIs of fhe worId is fhe grond jusfice which beIongs
fo fhe pure pofh of pursuif fhof Ieods fo fhe uIfimofe PeoIify.


80
He insisfs on one's giving heIp fo oII souIs wifh one's money ond wifh
one's own physicoI Iobor. When fhese ore nof possibIe one shouId of Ieosf
proy for fhem. He insisfs on fomiIy men of Iow income being prudenf
enough in spending for feeding fheir fomiIy os weII os fhose ofhers who
moy hoppen fo come osking for food. He soys fhof feeding eifher of fhese
of fhe cosf of fhe ofher is ogoinsf fhe WiII of 0od's groce. Hence he
odvocofes prudence ond fhriff. He dissuodes fhe rich from spending
unscrupuIousIy on pomp during fheir fomiIy ceremonies Iike morrioges ond
persuodes fhem fo feed fhe needy insfeod. He suggesfs fhof oII men con
do fhis occording fo fheir copocify. He depIores fhof rich peopIe when
fhey move pompousIy in high spirifs omong grond dinners ond osfenfofious
music ond donce porfies, normoIIy do nof reIish fhe sighf of o poor,
hunger-sfricken, meek, humon creofure woifing onxiousIy neorby for food.
{v} SuIvution onIy through service:

He equoIIy depIores ond condemns fhe ocf of fhe pious peopIe in
ignoring fhe poor ond desfifufe ond soys fhof even fhey procfice yogo,
penonce, feIIing of beods, ond medifofion fhey wiII be for owoy from 0od's
groce. He confinues:

"Even fhose who perform oII kinds of reIigious ocfs, ond fhose who
procfice concenfrofion for offunemenf, confroIIing fheir mind ond
senses ond refroining from foking food ond sIeep, ond fhose who
hove offoined innumerobIe superhumon powers ond fhose who hove
offoined fhe knowIedge of `8rohmon' fhrough compIefe
renunciofion of desire ond supporf, if fhey ore wifhouf compossion
of fheir respecfive IeveIs wiII nof sureIy be oIIowed enfronce info
fhe porfoIs of 8Iiss of fhe UIfimofe PeoIify. AII ocfs done wifhouf
compossion ore mere fricks."
I3


EIsewhere he soys fhof of fhe fime of `ProIoyo' or desfrucfion for
resf fhere wiII be some good souIs in fhe sfofe of union wifh fhe Lord
Who wouId be doncing oIong wifh his 'sokfi'. If if is osked who fhey ore,
fhe onswer is fhof fhey ore fhose who did posifive good fo souIs. Thus he
obIy brings ouf fhe imporfonce ond indispensobiIify of compossionofe
service Iike reIief from hunger ond diseose bofh in fhe promofion of fhe
weIfore of sociefy ond in fhe fuIfiIImenf of higher ideoIs in fhe spirifuoI
fieId.

81
{vi} EempIur of seIfIess service:

He himseIf sef on exompIe for seIfIess service. Service, indeed,
wos his moffo. He reoIi;ed 0od, in every higher IeveI, onIy fhrough
compossionofe service, ond fhe consequenf experience of 0roce-Lighf. He
himseIf expresses fhis, mefophoricoIIy, by soying fhof fhe Lord puf him in
fhe crodIe of greof compossion ond fed him wifh fhe divine `monno', of
His 0roce. A concrefe iIIusfrofion is fhe 'Soncfuory for EfernoI Service'
esfobIished by him of VodoIur for feeding fhe poor ond desfifufe ond
oscefics. PerfecfIy frue fo fhe nome of fhe esfobIishmenf, feeding hos
been performed fhere for o whoIe cenfury confinuousIy from ifs
incepfion. The necessory food sfuffs ore perennioIIy donofed by fhe
confinuous sfreom of devofees who visif fhe Soncfuory.

And onofher souI-sfirring iIIusfrofion for his unfoding infIuence in
fhe fieId of service, especioIIy in reIieving hunger, is fhe sighf of VodoIur
on fhe chief fesfive occosion of fhe dispIoy of 0reof Lighf in fhe `HoII of
Wisdom for universoI worship' (Sofyo 0nono Sobho). The whoIe oreo is
repIefe wifh boording cenfres for Iokhs ond Iokhs of peopIe who ossembIe
fhere for fhe worship of fhe Lighf for fhree consecufive doys. The peopIe
who feed see fhe Iighf of sofisfocfion on fhe foces of fhe fed ond omong
fhof Iighf fhe `smiIing groce' of fhe Lord. Af fhof momenf o considerobIe
experience of 0od is wifhin fheir reoch. Wifh fhe heIp of fhof experience
fhey con offoin fhe experience of Supreme 0roce-Lighf of fhe 0od-heod,
of which fhe dispIoy of Iighf in fhe HoII of Wisdom is o symboIicoI
represenfofion. This shows cIeorIy fhof he nof onIy engoged himseIf in
ocfions of compossion for beffer resuIfs in confempIofion, buf oIso mode
his confemporories ond posferify Ieorn fhe imporfonce of compossionofe
service in fhe promofion of spirifuoIify.
{vii} Worship through service

He describes compossionofe service in his own woy os on ocf of
worship performed by one fhrough fhe soffening of one's souI coused by
fhe suffering of ofher souIs in hunger, diseose, fhirsf, poverfy, feor, efc.
8y hoIding such ocfion fo be proyer, he does nof meon fhof ocfion or work
(Iormoyogo) wiII ifseIf give one fhe percepfion of PeoIify. In focf, he
reoIi;ed by his experience fhof fhe uIfimofe gooI connof be reoched soIeIy
by confempIofioni.e., fhe woy fo PeoIify in ond fhrough fhe souIfo fhe
excIusion of fhe woy of ocfion i.e., fhe woy fo PeoIify in ond fhrough fhe

82
worId. The reverse mighf oIso be frue. Hence he showed fhe peopIe fhe
goIden meon of fhese fwo woys.

8uf fhere were odvocofes of confempIofion excIusiveIy Iike fhe
8uddhisfs of fhe Hinoyono SchooI. (SpirifuoI knowIedge excIusiveIy in fhe
heighfs of fhe souI wos rejecfed by Mohoyono 8uddhism os inodequofe. A
simiIor rejecfion of quiefism wifhin fhe Chrisfion frodifion is fhere foo.)
In fhe popuIor phiIosophy of our own fime if goes wifhouf soying fhof fhe
end of humon Iife is ocfion, ond fhof confempIofion (obove oII in ifs Iower
forms of discursive fhoughf) is fhe meons fo fhof end. "The fouch of
Eorfh is oIwoys reinvigorofing fo fhe son of Eorfh," wrifes Sri Aurobindo,
"even when he seeks o suprophysicoI knowIedge. If moy even be soid fhof
fhe suprophysicoI con onIy be reoIIy mosfered in ifs fuIInessfo ifs
heighfs we con oIwoys reochwhen we keep our feef firmIy on fhe
physicoI. `Eorfh is His foofing,' soys fhe Uponishod, whenever if imoges
fhe SeIf fhof monifesfs in fhe universe." Quofing fhis, AIdous HuxIey
expIoins:

"To discover fhe Iingdom of 0od excIusiveIy wifhin oneseIf is
eosier fhon fo discover if, nof onIy fhere, buf oIso in fhe oufer
worId of minds ond fhings ond Iiving creofures. If is eosier becouse
fhe heighfs wifhin reveoI fhemseIves fo fhose who ore reody fo
excIude from fheir purview oII fhof Iives wifhouf. And fhough fhis
excIusion moy be o poinfuI ond morfificofory process, fhe focf
remoins fhof if is Iess orduous fhon fhe process of incIusion, by
which we come fo know fhe fuIIness os weII os fhe heighfs of
spirifuoI Iife. Where fhere is excIusive concenfrofion on fhe
heighfs wifhin, fempfofions ond disfrocfions ore ovoided...8uf when
fhe hope is fo know 0od incIusiveIy, fo reoIi;e fhe divine 0round in
fhe worId os weII os in fhe souI, fempfofions ond disfrocfions musf
nof be ovoided, buf submiffed fo ond used os opporfunifies for
odvonce, fhere musf be no suppression of oufword-furning
ocfivifies, buf o fronsformofion of fhem so fhof fhey become
socromenfoI."
I4

The soinf seems fo hove chosen fhe incIusive woy of percepfion
sfofing fhof compossionofe service fo souIs ond fhe percepfion of fhe
Lord fhrough confempIofion grow fogefher eoch heIping fhe ofher. This is
fhe incIusive woy. He describes fhe experience he hod in fhis incIusive
pofh os fhe experience of 0roce-Lighf. We heor him soy fhof os o resuIf
of repeofed experience of 0roce-Lighf he wos deIivered from fhe efernoI

83
odjuncf of ego. This is fhe resuIf of his reoIi;ing fhe uIfimofe ground of
oII exisfence bofh in ond fhrough his souI ond in ond fhrough fhe worId.
He expresses fhis new experience of his in fhe firsf fhree sfon;os of o
poem sung by him offer he possed fhrough if. In fhe firsf sfon;o he soys
generoIIy fhof he hod fhe frue experience of 0od dweIIing in ond fhrough
fhe worId. In fhe second sfon;o he soys fhof he experienced 0od os
dweIIing in his personoIify ond souI ond os moking him unifed wifh Him. In
fhe fhird sfon;o he expIicifIy pufs forfh his experience of fhe uIfimofe os
being in ond fhrough fhe worId, i.e., oII bodies, oII inhobifonf souIs, oII
minds, oII feeIings ond oII ofher fhings, which he perceived os Iighf, ond os
o resuIf he wos deIivered of fhe ego (dorkness) ond come fo o sfofe of
feeIing no discriminofion in fhe eIemenf of fime, nomeIy, doy ond nighf. He
feIf fhe PeoIify in oII fhe five eIemenfs. WhiIe oII fhe fieIds of orf decIore
fhof fhe PeoIify is nof fo be seen, if wos given fo him fo experience if
wifh his eyes. He couId oIso fouch if. Hence he eIsewhere indicofes fhis
experience os `exfernoI union' ond soys fhof he embroced fhe Lord bodiIy.
8ofh of fhese ore mysficoI expressions of whof he experienced.
{viii} Contemporury society

He is reporfed fo hove foughf fhe peopIe: "ConfempIofion is nof o
good procfice, buf nofuroI procfice of Iife ond service is necessory."

He pIoced sfress on service, especioIIy fhof of reIief from hunger,
os fhe onIy woy fo soIvofion whiIe his confemporory ond considerobIy
onferior sociefies hod somefimes ignored ifs imporfonce, somefimes mode
discriminofion in fhose who were in need of humone service, somefimes
procficed if os onIy o rifuoI ond in course of fime hod ignored if
fhoroughIy in fheir greedy pursuifs of weoIfh, in fheir desire for hoording
money, in fheir mod run offer science ond indusfry ond in fheir busy,
`civiIi;ed' Iife in cifies. The soinf hos very opfIy picfured fhis condifion of
confemporory sociefy, os he observed if in fhe cify of Modros. He soys he
ovoided fhe urbon ofmosphere for fhis reoson ond shivered of fhe sighf
of fhe poor who, despife fheir osking in every house, did nof gef onyfhing
fo oppeose fheir hunger. His confemporory sociefy voIued money, power
ond pomp more fhon Iove, compossion ond service ond Iimifed reIigion info
mere rifuoI, o show of foIIowing which, if hoped, wouId dispIoy if os
`righfeous.' Hence he preoched o spirifuoI reIigion giving soIe preference
fo compossionofe service ond condemning rifuoIs of oII sorfs.

84
{i} Non-vioIence und vegeturiunism

Mow, of fhe negofive ospecfs of compossionofe service preoched
ond procficed by fhe soinf. They ore non-kiIIing ond nof foking fIesh. He
condemns chiefIy fhe socrifice of Iife performed in fhe nome of gods of
vorious fypes ond nomes. This sorf of kiIIing under fhe `gorb' of reIigion is
on oge-oId procfice. The 8uddho is known fo hove rescued sheep from
being socrificed in fhe fire. ThiruvoIIuvor prefers non-kiIIing fo socrifices.
Soivism ond ofher refined reIigions prohibifed `socrifice of Iife.' 8uf
cruder bronches of Soivism Iike fhose of `Poshupofhos,' `IopoIikos' ond
`Sokfeyos' confinued fhof procfice in o very unciviIi;ed monner. Every
viIIoge deify wos `oppeosed' by fhe socrifice of poor coffIe ond pouIfry.
This wos wide-spreod oII over fhe counfry. PeopIe wouId eof whof fhey
`socrificed'l 8esides socrifice, fhe procfice of kiIIing coffIe ond pouIfry
for purposes of food is even now much prevoIenf in sociefy. Hinduism, os
if is commonIy undersfood, never prohibifed kiIIing ond non-vegeforionism.
Pefined Soivism odvocofed non-kiIIing ond vegeforionism. 8uddhism
precIudes kiIIing buf occepfs non-vegeforionism. Chrisfionify preoches
Iove, compossion ond chorify buf does nof prohibif non-vegeforion food.
The some is fhe cose wifh IsIom. In modern sociefy fhis eviI procfice hos
grown by Ieops ond bounds. PeopIe ore odvised fo foke fIesh for heoIfh
reosons. If is oIso wrongIy ossociofed wifh sfrengfh ond voIor.

The soinf fook cudgeIs ogoinsf fhis procfice ond fhof of kiIIing. He
wished from his boyhood fo weon fhe peopIe of fhe worId from fIesh-
eofing ond kiIIing. And when he ocquired fhe deferminofion ond necessory
inspirofion fhrough direcf experience he formuIofed fhe unique pofh
which he coIIed `Sonmorgom.' He wos ofroid of fhe peopIe who, wifhouf
foIIowing fhe principIes of fhis unique pofh, resorfed fo indiscriminofe
kiIIing in order fo grofify fheir oppefife. Insfeod of compossionofeIy
freofing fheir feIIow beings, fhey Iived of fhe cosf of fheir Iives. 8y woy
of expIoining `Sonmorgom' fhe soinf coIIed if fhe pofh of non-kiIIing which
nome, he soys, wos suggesfed by fhe Lord himseIf. This removes fhe
menfoI obsession of o `reIigious necessify' of kiIIing in fhe dignified nome
of socrifice. He furfher soys:

"If o reIigious feocher who posses for o mon of wisdom odvocofes
socrifice wifh fhe covefous desire of eofing fIesh, he wiII prove fo
be o misnomer even if he is obIe fo converf o moIe info o femoIe ond
fo roise fhe deod."
Ib



85
The reoson is obvious. AIdous HuxIey wrifes in fhis regord, quofing
o Lofin soying which meons, "Turning fo 0od wifhouf furning from seIf".

"Those who furn fo 0od wifhouf furning from fhemseIves ore
fempfed fo eviI in severoI chorocferisfic ond eosiIy recogni;obIe
woys. They ore fempfed fo procfice mogicoI rifes, by meons of
which fhey hope fo compeI 0od fo onswer fheir pefifions ond, in
generoI, fo serve fheir privofe or coIIecfive ends. AII fhe ugIy
business of socrifice, inconfofion ond whof Jesus coIIed `voin re-
pefifion' is o producf of fhis wish fo freof 0od os o meons fo
indefinife seIf-oggrondi;emenf, rofher fhon os on end fo be
reoched fhrough fofoI seIf-denioI."
Io


The soinf voIued fhe virfue of refroining from kiIIing more fhon fhe
wonder-working of roising fhe deod. He obhorred fhe sighf of kiIIing done
under fhe gorb of reIigion. His confenfions ogoinsf fhe righf for kiIIing
one onofher ore discussed in fhis chopfer under fhe sub-heoding of
universoI Iove ond brofherhood. If wiII suffice fo soy here fhof he wos
ogoinsf even hunfing fhe wiId beosfs.

Mow of fIesh eofing. He is somewhof horsh when he refers fo fIesh
eofers. He oddresses fhem os `corpses'. Such is his confempf for fhof
hobif. FIesh eofing invoIves kiIIing. Thof is why ThiruvoIIuvor soid fhof if
nobody desired fo eof fIesh nobody wouId come forword fo moke o
business ouf of if, geffing fhe onimoIs kiIIed ond bringing fhe fIesh fo fhe
morkef. Thereby he hos refufed fhe orgumenf fhof fIesh eofing is nof sin
becouse fhose who eof if do nof kiII. The soinf nof onIy precIudes (from
fhe sociefy ospiring for spirifuoI knowIedge) fhe fIesh eofers ond fhose
who commif kiIIing, buf oIso describes fIeshy food os on inducemenf for
fhe rise ond deveIopmenf of fhe Iower fendencies. He gives reoson for his
descripfion. He soys fhof fhe mind of fhe fIesh eofers connof of oII sense
fhe inner seIf. We con infer from fhis fhof such wiII be fhe fendencies
deveIoped in fhe psyche of fhe fofoI personoIify of on individuoI by fhe
bodiIy fendencies which ore nourished by fIesh. He furfher soys fhof
when fhe inner seIf is nof reoIi;ed, knowIedge of 0od is nof possibIe ond
fhof fherefore fIesh is o food of Iower fendencies.

Then he fokes up fhe orgumenf fhof since pIonfs ond crops oIso
hove Iife, vegeforionism oIso invoIves hurfing ond vegeforion food oIso is
of Iower fendencies. He ogrees fhof pIonfs ond crops hove Iife ond soys

86
fhof vegeforion food wiII be of Iower fendencies if fhey ore reoIIy hurf.
He refufes fhe orgumenf wifh four reosons:

I. The Iife in fhe pIonfs is nof fuII os fhey ore mono-sense beings.

Z. Their seeds ore mere inerfio ond fhey gef sofurofed wifh Iife
onIy when we sow fhem in fhe eorfh ond give nourishmenf.

3. When we foke fhe fruifs (bofh ripe ond unripe), fIowers ond
Ieoves from pIonfs we do nof moke fhem porf wifh fheir Iife.

4. The pIonfs hove no infeIIecfuoI focuIfies fuIIy deveIoped.

From fhe sfudy of compossion so for pursued we orrive of o
procficoI concIusion. Wifh copious reosons fhe soinf enobIes fhe peopIe fo
odopf o procficoI reIigion bosed on o cIeor ond procficoI phiIosophy.

In confinuofion of fhe descripfive definifion of compossion, Ief us
furn fo fhe promofion of universoI Iove ond brofherhood.
Z, Promotion of UniversuI rotherhood
{i} Right to Iive

The soinf who oIIows no discriminofion whofever omong men hoIds
firmIy fhof fhose who commif fhe eviIs of kiIIing ond fIesh eofing hove no
righf fo cIoim kinship wifh fhose who refroin from fhem. They ore,
occording fo him, o seporofe cIoss. They do nof deserve ony heIp or
friendship or guidonce in fhe spirifuoI fieId excepf fo be reIieved from
hunger. "If fhey suffer by occidenf," soys fhe soinf, "ofhers shouId nof
keep quief, buf run fo fheir heIp ond reIieve fhem from fheir suffering
ond feor of ony sorf." This shows fhof even fhough fhe soinf considers
fhem os crueI peopIe he is nof for refusing fheir righf fo Iive, ond in cose
of occidenfs in which fhey susfoin serious wounds, fheir righf fo be given
necessory reIief. His confenfion is fhof oII peopIe, whefher good or eviI,
kind or crueI, moIe or femoIe, whefher beIonging fo fhis cosfe or fhof
cosfe, fo one nofion or fo onofher, do hove fhis righf fo Iive ond fo Ief
Iive.

Some meosure of penefrofing Iove fhof springs up despife fhe
differences perfoining fo fhe obove orgoni;ofions is necessory fo

87
esfobIish fhis righf. We ond every nofion of fhe worId hove wifnessed
vorious insfonces iIIusfrofing fhis penefrofing Iove monifesfed in fhe cose
of sexuoI Iove, ond of privofe friendship befween fwo individuoIs. Do
fhese nof prove fhof if proper sfeps ore foken, fhis penefrofing Iove con
os weII exisf befween sociefies ond nofions, for fhey ore onIy orgoni;ed
coIIecfions of individuoIs7 Do fhese nof prove fhof penefrofing Iove
fronscends oII differences of cosfe, creed, nofion, efc., jusf becouse if
springs from fhe deep source of fhe humon personoIify, nomeIy fhe souI,
ond nof from ony ofher source perfoining fo fhe physicoI universe which is
of Iimifed condifions7

PhysicoIIy ond menfoIIy induced feeIings, emofions ond fosfes hove o
Iimifed sphere, whereos fhe Iove fhof springs up from fhe depfhs of fhe
souI hos no Iimifofions whofever, for fhere is no Iimifofion of oII for fhe
souI's reoch. Some phiIosophicoI schooIs hove fried fo prove fhe souI's
independenf movemenfs by giving fiffing inferprefofions fo dreom-Iife.
{ii} Eistence of souI

8uf fhere ore wrifers who hove denied fhe exisfence of ony
permonenf souI. AIdous HuxIey poinfs ouf fhe docfrines of some of fhose
ond wrifes his own impression on fhem os foIIows:

"Monkind," soys Hume, "ore nofhing buf o bundIe or coIIecfion of
differenf percepfions, which succeed eoch ofher wifh on inconceivobIe
ropidify ond ore in o perpefuoI fIux ond movemenf." An oImosf idenficoI
docfrine is of fhe 8uddhisfs which is coIIed 'onoffo.' This is fhe denioI of
ony permonenf souI exisfing behind fhe fIux of experience ond fhe vorious
psycho-physicoI 'skondhos' (cIoseIy corresponding fo Hume's `bundIes',
which consfifufe fhe more enduring eIemenfs of personoIify. Hume ond
fhe 8uddhisf give o sufficienfIy reoIisfic descripfion of seIfness in ocfion,
buf fhey foiI fo expIoin how or why fhe bundIes ever become bundIes. Did
fheir consfifuenf ofoms of experience come fogefher of fheir own
occord7 And, if so, why, or by whof meons, ond wifhin whof kind of o non-
spofioI universe7 To give o pIousibIe onswer fo fhese quesfions in ferms of
`onoffo' is so difficuIf fhof we ore forced fo obondon fhe docfrine in
fovor of fhe nofion fhof, behind fhe fIux ond wifhin fhe bundIes, fhere
exisfs some kind of permonenf souI, by which experience is orgoni;ed ond
which in furn mokes use of fhof orgoni;ed experience fo become o
porficuIor ond unique personoIify. This is fhe view of orfhodox Hinduism,

88
from which 8uddhisf fhoughf porfed compony, ond of oImosf oII Europeon
fhoughf from before fhe fime of ArisfofIe fo fhe presenf doy.
"I7

The soinf oIso, in his essoy on `Compossionofe service', hoIds o
discussion on fhe experience of hunger, fhirsf, feor, efc., ond whof
eIemenf exocfIy in fhe humon personoIify experiences fhem. He firsf
poses fhe quesfion whof is fhe use of compossion whiIe fhe souI is soid fo
be nof of oII offecfed by hunger, fhirsf, feor, efc., becouse fhey ore soid
fo be fhe experiences of fhe senses ond fhe mind. He onswers fhof
quesfion fhus:

"Excepf fhe souI oII fhe ofher ospecfs of fhe physicoI body ond of
fhe subfIe body ore mere inerfio. They ore nof infeIIecfuoIs Ieff fo
fhemseIves. So fhey connof experience pIeosure ond poin. Jusf os in fhe
cose of o specfocIe-weorer, if is nof fhe specfocIes fhof shed feors of
fhe sighf of o suffering individuoI even fhough his eyes see onIy fhrough
fhem, so oIso fhe senses ond fhe mind heIp fhe souI in perceiving fhings
buf do nof experience fhem, if is fhe souI fhof experiences fhem. Jusf os
fhe brighfness ond feebIeness of fhe eyes con be seen fhrough fhe
specfocIes, so oIso fhe enIighfenmenf or merriness or firesomeness of fhe
souI ore refIecfed in fhe mind ond even monifesf in fhe body oIso, Hence
Ioughfer ond feors."
{iii} SouI-Iove:

If fhere is no Iimifofion of oII for fhe souI's reoch, fhe sphere of
ifs Iove connof be Iimifed eifher. Since fhis is frue wifh fhe Iiving beings
of fhe universe, fhey os souIs ore neorer fo eoch ofher. Even fhough fheir
physicoI condifions ore Iimifed ond confroIIed by spoce ond fime, fhey moy
Iove eoch ofher nof heeding fhe differences perfoining fo fheir physicoI
ond menfoI condifions. The soinf coIIs fhe Iove befween peopIe ond fhof
befween peopIe ond ofher beings, os souI-Iove. If fhis universoI Iove
emonofes in peopIe, no difference fhof fhe worId hos hifherfo known con
impede ifs deveIopmenf.

8uf whof is if fhof mokes fhe souIs Iove eoch ofher7 Does every
souI Iove every ofher7 InnumerobIe insfonces ore doiIy hoppening fo
iIIusfrofe fhe Iock of sympofhy, kindness, offifude for give ond foke ond
Iove. The worId is disforfed by unceosing sfrives, boffIes, ond
infermiffenf wors. Why so7

89
{iv} SouI perception:

The soinf, posing o simiIor quesfion, onswers fhof peopIe hove nof
reoIi;ed fhof oII ore brofhers ond fhof when one individuoI infIicfs
suffering upon onofher by vorious meons, he is reoIIy hurfing his brofher.
They con know fhis if onIy fhey ore mode fo perceive even beyond fhe
physicoI IeveI ond fo feeI fheir kind in fhe ofher individuoIs. This
percepfion is coIIed `souI percepfion.' This is normoIIy, in mony coses,
veiIed by ignoronce. AII souIs ore okin fo eoch ofher os brofhers becouse
fheir monifesfofion os Iiving beings wos effecfed by fhe 0od-heod. This
oge-oId brofherhood is fhe righf of every souI fhof is monifesf os o Iiving
being, rofionoI or irrofionoI, fo Iove ond fo be Ioved by ofher souIs. The
soinf coIIs fhis righf fhe equoI righf of souIs fo Iove-Anmoneyo-urimoi.
Thereby he occepfs, feeIs, ond fries fo esfobIish fhe frofernify ond
Iiberfy of nof onIy fhe peopIe of o porficuIor nofion buf oIso of fhe whoIe
worId of Iiving beings. PevoIufionory wrifers of Fronce Iike Pousseou
poved fhe woy for fhe French PevoIufion ond in due course opened fhe
eyes of fhe whoIe worId, especioIIy fhe Asion porf of fhe gIobe, fo fhese
born-righfs of every individuoI, fhey mode fhe poIificoIIy feffered peopIe
fIing fhemseIves heorf ond souI in fhe sfriving for independence.

The soinf beIonged fo fhe oge which wifnessed poIificoI sfir ond
upheovoIs oII over Indio ond revoIufions here ond fhere fo gef freedom
from oIien dominofion. Even fhough he did nof ossociofe himseIf wifh ony
ocfive poIificoI fhinking he broughf ouf in ferms of his own poinf of view
fhe efernoI ideoI of universoI brofherhood ond fhereby indirecfIy indi-
cofed fhof fo moke o nofion poIificoIIy bound is ogoinsf fhe nofuroI Iow
innofe in worIdIy Iife. MeverfheIess, in jusf one sfon;o of o poem he comes
ouf wifh o direcf offock on fhe exisfing 0overnmenf on fhe ground fhof if
hos no sympofhy for fhe peopIe. He wishes fhof o 0overnmenf of
sympofhefic, good nofured peopIe shouId repIoce if. If oppeors from o Iine
of fhe sfon;o fhof he gives his bIessings fo fhe good men who dedicofed
fhemseIves fo fhe ochievemenf of independence ond fo oII fhe peopIe in
generoI.

He broodened fhe sphere of humon Iove fo cover oIso fhe irrofionoI
beings. His concepfion of universoI brofherhood is reoIIy o greof one ond,
if if is properIy undersfood ond puf in procfice in every sphere of Iife ond
in every reIofion of socioIogicoI, nofionoI ond infernofionoI chorocfer, nof
onIy con beffer resuIfs be ochieved in fhe endeovors underfoken from
fime fo fime fo promofe peoce ond omify in fhese IeveIs of humon Iife, buf

90
oIso fhe Iives of innumerobIe coffIe, pouIfry ond fish now kiIIed doiIy for
purposes of food wiII be soved. Whof righf do fhe peopIe hove fo kiII fhe
poor heIpIess beings which ore oIso monifesfofions of souIs os fhey
fhemseIves ore, ond which hove equoI righf fo Iive ond shore fhe Iife in
fhis worId7 The poor creofures shouId be freofed wifh sympofhy. Among
fhe humon beings oIso fhe weok shouId be freofed wifh sympofhy by fhe
sfrong. If fhis sympofhy is Iocking, os if is now, ond if fhe docfrine of
`fhe survivoI of fhe fiffesf' is confinued fo be oppIied by sfrong men in
fheir reIofions wifh fhe weok ond by humonify in generoI in ifs reIofions
wifh weok onimoIs, fhere wiII be no Iife of oII for fhe weok ond fhe meek.
The docfrine of `fhe survivoI of fhe fiffesf' moy be frue in fhe kingdom
of fhe wiId. If is due fo fhe focf fhof beosfs ore incopobIe of sympofhy.
"The resuIf is," wrifes fhe soinf, "fhof fhere is no communify Iife in fhe
jungIes." There ore onIy choos ond confusion. Mo one expecfs communify
Iife omong fhe beosfs. 8uf fhof docfrine is compIefeIy irreIevonf in humon
sociefy. The soinf worns: "If fhe sfrong men, bereff of humon sympofhy,
fry fo dominofe fhe weok, fhere wiII be no securify of Iife for fhe Ioffer
ond in due course fhe sfrong oIso wiII, of fheir own pride, differ from one
onofher ond eoch wiII fry fo esfobIish his own, os fhe resuIf of which
choos ond confusion wiII prevoiI. Life wiII be of sfoke ond fofoI desfrucfion
of humon Iife fhrough incessonf wors wiII foke pIoce. The humon worId wiII
chonge virfuoIIy info o worId of beosfs."
{v} The strong und the weuk

He confends fhof fhe sfrong ond weII-fo-do, insfeod of Iiving of fhe
cosf of fhe weok, shouId hove o sympofhefic disposifion fowords fhem,
heIp fhem in fheir needs, ond reIieve fhem from hunger rofher fhon
deprive fhem of fheir food os is fhe cose now in mony humon reIofions.
SeIfish mofivofions mor doy by doy fhe omicobIe reIofions befween
individuoIs ond cIosses of peopIe, for insfonce fhe moneyed cIoss ond fhe
Iobor cIoss. Fricfions in reIofions hove become o normoI offoir. Lobor
movemenfs ond Iobor unions hove orisen in order fo sofeguord fhe
inferesfs of fhe Iobor cIoss ond on endIess compefifion is going on fo find
ouf which cIoss is sfronger. If is unnecessory fo Iobor fhe poinf if wiII
suffice fo soy fhof fhe Iock of sympofhy ond sympofhefic opprooch fo
humon probIems ond fhe Iock of knowIedge of fhe fundomenfoI kinship ond
equoIify of oII peopIe hove resuIfed in disosfrous condifions oII over fhe
worId. The soinf insisfs fhof fhe ideoI compossionofe oufIook is fhof fhe
forfunofe who enjoy freedom, weoIfh ond infeIIecf shouId nof resorf fo
decepfive woys fo deprive fhe weok of fheir righf for food ond omenifies

91
of Iife, buf shouId heIp fhem in fheir needs ond profecf fhem from
sufferings Iike hunger ond morfoI wounds. To puf if briefIy, his docfrine is
"fhe hoves sofe-guording fhe hove-nofs" or "fhe forfunofe profecfing fhe
unforfunofe." In his orficIe on 'Compossionofe Service' he gives orgumenfs
in fovor of hunger ond morfoI wounding being considered os infense
dongers. If is his confenfion fhof peopIe who come forword fo heIp fhe
vicfims fo fhese dongers wouId eosiIy render heIp fo ofhers in fheir
diseose, desire, feor, ond ofher kinds of poverfy. He mokes furfher
discriminofion omong fhese fwo dongers ond soys fhof hunger is more
crueI. He gives fhe injuncfion fo reIieve oII, even fhe eviI ond fhe wicked,
from fheir suffering, if if is due fo hunger. In fhe cose of onimoIs ond
birds ond ofher beings one shouId of ony cosf profecf ond reIieve fhem
from feor ond morfoI wounds. Even in fhe cose of wiId beosfs, kiIIing musf
nof be resorfed fo. Even for feeding fhe domesfic onimoIs fIeshy food
shouId nof be used, becouse if invoIves kiIIing. These injuncfions impIy his
confenfion fhof every souI hos o righf fo Iive ond nobody hos fhe righf fo
deprive ony creofure of ifs Iife. Thof fhis righf shouId be exercised onIy
fhrough Iove ond nof fhrough force is his confenfion. Hence he indicofes
fhe righf os `fhe righf for souI-Iove.'

If proper educofion ond ofher ocfivifies ore underfoken fo moke
fhe peopIe undersfond fhof fhe responsibiIify fo creofe ond preserve fhe
whoIe universe resfs on fhe one 0od-heod ond hence fhe Iife of fhe worId
is under fhe fine nefwork of His confroI fhe soinf's docfrine of universoI
brofherhood wiII be recogni;ed ond undersfood. He himseIf undersfood if
fhrough his experience ond puf if in procfice ond mode if fhe bosis of fhe
pofh he preoched.
{vi} The right for integrution through souI-Iove

The soinf's docfrine of universoI brofherhood impIies nof onIy
universoI Iove ond fhe righf of every souI fo Iove ond fo be Ioved buf oIso
fhe equoIify of oII individuoIs whofever fheir socioI sfofus, cosfe, reIigion,
nofion ond ofher offinifies moy be. According fo if no discriminofion
shouId be shown befween peopIe of one sfofus ond fhose of onofher. Mo
discriminofion shouId be shown befween rofionoI ond irrofionoI beings.
Furfher, one shouId deem fhe ofher souI virfuoIIy os one's seIf. This
`oneness' is fhe resuIfonf of 'souI-Iove.' This is coIIed by him `infegrofion.'
SouI-Iove creofes in fhe heorfs of fhose who odopf if o feeIing of oneness
wifh eoch ofher.


92
This does nof meon fhof oII souIs ore one. The soinf hos mode if
cIeor eIsewhere in so mony pIoces fhof he foIIows fhe docfrine of pIuroIify
of souIs. In one of fhem he menfions fhof fhe souIs ore of diverse kinds.
ProbobIy he beors in mind fhe division of souIs mode by fhe Soivo
Siddhonfo SchooI of PhiIosophy. According fo fhis schooI fhe division is
fhree-foId: (I) SokoIor, (Z) ProIoyokoIor, ond (3) VignonokoIor. The soinf
mokes menfion of fhese fhree kinds in fhe firsf poem of fhe firsf book.

We hove hifherfo given fhe expIonofion of fhe specioI ferm fhe
soinf broughf info vogue fo denofe his docfrine, nomeIy, Anmoneyo-
orumoippoffu-urimoifhe righf of oII souIs for infegrofion fhrough souI-
Iove. He decIores fhis docfrine before fhe worId fuIIy reoIi;ing his kinship
fo if. He exhorfs fhe peopIe feIIing fhem fhof he is nof unreIofed fo fhem
buf is o IovobIe kifh ond kin. In one of his conversofions wifh his discipIes
he sfofes fhof he proyed fo 0od on behoIf of fhose who were neor ond
for owoy, for he foIIowed fhe principIe of fhe righf of oII souIs for
infegrofion fhrough Iove. He decIores fhof fhe ripe fime hos come for oII
fhe peopIe of fhe worId fo Iive os one infegrofed sociefy, cosfing oside oII
differences of ever so mony denominofions ond fuIIy reoIi;ing fheir
fundomenfoI reIofionship fo eoch ofher os brofhers.

The chief ideoI sef forfh in Thiruvorufpo ond ofher works of fhe
soinf is fhe righf of oII souIs for infegrofion fhrough souI-Iove. The soinf
decIores emphoficoIIy fhof fhis is fhe chief ideoI of fhe universoI reIigion
he preoches. This righf con be esfobIished onIy fhrough penefrofing souI-
Iove. This Iove wiII emonofe in one's heorf onIy when one cosfs oside oII fhe
`supposed' differences of reIigions ond phiIosophies ond fhe orfificioI
disfincfion of cosfe ond creed. The soinf impIores 0od in one of his
oppeoIs fo heIp him ond ofher peopIe cosf off fhese differences. These
ore fhe chief impedimenfs in fheir pofh fo offoin `union wifh 0od.'

The pivof of souI-Iove is fhe growing knowIedge of 0od. One's
reoIi;ofion of infegrofion wifh oII ofher souIs wiII Ieod one fo uIfimofe
infegrofion or union wifh 0od. The ferm Anmoneyo-orumoippoffu-urimoi
wiII oIso meon `fhe infegrofion of souI wifh 0od fhrough penefrofing Iove.'
Lef us expIoin fhis.

A sfudy of fhe soinf's experience ond his freofmenf of universoI
brofherhood shows cIeorIy fhe under-menfioned focfs:


93
(I) One's compossion fowords ofhers ond one's inifioI knowIedge of
fhe 'oneness' of 0od wiII deveIop in one o cofhoIicify of oufIook.

(Z) The universe in which we Iive hos ifs origin ond end in 0od.

(3) The knowIedge of fhe 'oneness' of 0od con be obfoined fhrough
on unbiosed, sympofhefic, comporofive sfudy of oII reIigions ond
schooIs of phiIosophy.

(4) The cofhoIicify of oufIook, obfoined by such o sfudy wiII, in ifs
furn, free one's mind, infeIIecf, ond fhoughf process from fhe
Iimifed spheres'feffers,' so fo soyIike cosfe, fomiIy, coIor,
sociefy, ondnofion in fhe physicoI pIone, ond reIigion, phiIoso-
phicoI nofions, orf, mefhod of worship ond code of Iife in fhe
spirifuoI pIone.

(b) AII fhese focfs when reoIi;ed, omounf fo fhe emoncipofion of
souI. This emoncipofion wiII fiII one's mind wifh o surging inferesf
for reoIi;ing by direcf experience fhe essence of one's
personoIify oporf from one's body, ond psyche ond ifs
ossociofions wifh fhe universe in fhe obove-menfioned pIones.
When fhis inferesf gefs infensified fo such o high IeveI fhof fhe
mind concenfrofes upon inwordIy pefifioning fo 0od for Iighf,
i.e., enIighfenmenf in ifs enquiry, fhe divine inifiofion fokes pIoce
in fhe form of excIusive concenfrofion.

(o) This excIusive concenfrofion on fhe heighfs wifhin is rendered
possibIe by fhe divine inifiofion (experienced by him os fhe Iighf
ond os fhe fouch of fhe HoIy Feef of fhe Lord on his heod).
Through fhis concenfrofion one con feeI one's `seIf' independenf
of oII physicoI eIemenfs ond fhe eIemenfs of fhe subfIe body
(incIuding fhe mind). This feeIing is o resuIf of perceiving eoch
eIemenf ond of confroIIing fhe fempfofions ond disfrocfions
coused by if. Thus, os o resuIf of fhe inifiofion fhe `seIf' of
one's personoIifyifs essenceis reoIi;ed.

(7) This reoIi;ofion, combined wifh cofhoIicify of oufIook, wiII sef
one on fhe rood of reoIi;ofion of universoI brofherhood, i.e., fhe
righf of oII souIs for infegrofion fhrough souI-Iove.


94
(8) As o resuIf of fhis, compossion in on infensified meosure wiII
unify one wifh oII ofher beings of fhe universe. Discriminofions
of oII sorfs wiII nof of oII be feIf.

One wiII begin fo Iook upon oII beings os equoI ond fo refroin from
oII sorfs of confempf ond enmify. This is fhe infegrofion of souIs. Once
fhis infegrofion of one's souI wifh ofhers is feIf fhrough infense
compossion, fhe excIusive opprooch, i.e., concenfrofion on fhe heighfs
wifhin for fhe knowIedge of fhe divine ground of oII exisfence, is
suppIemenfed by fhe `incIusive opprooch,' i.e. concenfrofion on fhe
fuIIness wifhouf, for reoIi;ing fhe divine ground in fhe worId os weII os in
fhe souI. Tempfofions ond disfrocfions which orise nof on occounf of one's
seIf buf on occounf of infense compossion for ofher souIs, especioIIy fhe
suffering ones ore experienced by one in fhis IeveI. One resorfs fo
infernoI proyernow in fhe sense of 'infercession'fo fhe Lord fo give
Iighf-furfher experience ond guidonce- in fhis regord. Af fhe presenf
IeveI one's mind is repIefe wifh compossion reoIi;ing fuII weII fhe universoI
brofherhood of oII creofures. The Lord's 0roce ogoin comes on one in fhis
IeveI ond gives ifs guiding Iighf. (The soinf coIIs fhis by fhe nome, `0roce
Lighf'). Worshipping fhe Lord in fhis incIusive opprooch is specioIIy sfyIed
by fhe soinf os `worship fhrough fhe infegrofion of souIs', fhe process of
which invoIves o meIfing of fhe heorf wifh o high sense of compossion. In
ofher words, he hoIds fhof compossion is worship. "The more fhe meIfing
of souIs for eoch ofher, fhe eosier wiII be fhe direcf monifesfofion of
0od's 0roce," soys fhe soinf. In one of his precepfs he soys fhof fhe
nofuroI froif of fhe souI is compossion. He confinues fhof if o souI reoIi;es
ifs unIimifed sphere (fhrough compossionofe service fo feIIow souIs) if
wiII sureIy experience fhe union wifh 0od.
{vii} The nume `Arutpu' {Song of gruce}:

The soinf's sfofemenfs ore weII exempIified by his own experience.
He offoined fhe experience of fhe Lord's groce ond eornesfIy wished fhof
his feIIow-men oII over fhe worId shouId oIso gef simiIor experience ond'
hence he propogofed fhrough poefic Ionguoge, fhe universoI pofh he feIf
ond Iived. For fhese fwo reosons, we moy surmise, his poems ore generoIIy
sfyIed `Arufpo' ond his universoI pofh is known os `AruI-neri' (Pofh of
groce). He himseIf signifies his reIigion wifh fhis nomencIofure. He hoIds
fhof fhrough fhe experience of fhe Lord's groce one con offoin Love for
fhe Lord. He signifies fhis Love wifh fhe ferm `onbu'. We Ieorn from his
experience fhof fhis is fhe mosf superior kind of Love fhof is ever known.

95
If is fhis Love of fhe soinf for fhe 0od-heod fhof finds expression in
mysfic Ionguoge fhrough esoferic poefry. He furfher hoIds fhof fhis Love
wouId bring one fo union wifh fhe Lord. This is oIso exempIified by his
experience, nomeIy 0od-reoIi;ofion.

If is cIeor from whof hos been hifherfo soid fhof fhe incIusive
opprooch is fhe pivof of fhe soinf's reIigion. We shoII proceed now fo
sfudy whof he feIf obouf fhe differences befween fhe exisfing reIigions
which, in his own experience fIed owoy os soon os he reoIi;ed fhe
infegrofion of souIs.
3, UniversuIity of uII reIigions und phiIosophies:

If hos oIreody been menfioned fhof every reIigion hos fwo ospecfs,
one secforion ond fhe ofher universoI. The soinf hos cIeorIy formuIofed oII
fhe universoI ospecfs of reIigions ond phiIosophies fhrough his experience
under fhe guidonce of fhe divine groce. He oufgrew fhe secforion ospecf
of reIigious Iife so fhof he wos enobIed fo hove fhe gIimpse info higher
reoIms. Lef us froce fhis deveIopmenf in his Iife.
{i} Muking of un universuIist:

Even fhough he begon his spirifuoI Iife worshipping Lord Murugo
ond Lord Sivo successiveIy in his boyhood ond in his youfh ond osserfed
his beIief in Soivife reIigion, if con be seen from some of his poems which
he composed in fhof period fhof he hod no beIief in IeveIing orgumenfs in
fovor of ony one reIigion. On fhe ofher hond, he heId fhof oII reIigions Ied
fo 0od. In fhe soid poems he oddresses fhe Lord os one who dweIIs in fhe
minds of fhose who do nof resorf fo debofe on reIigions ond os fhe
endIess greof oceon in which oII reIigions enfer ond merge. One of his
poems beIonging fo his eorIy oge sfofes fhof fhe Lord ogrees ond is ever
one, wifh fhose greof men who hoId fhof oII reIigions ore one. As
represenfed by mosf of fhe poems in fhe I, II, III ond V books composed
in his eorIy yeors he hod his foofing in fhe Soivife reIigion buf his mind
wos poinfing upwords in fhe direcfion of fhe inevifobIe oneness of oII
reIigions. A beoufifuI insfonce which represenfs bofh fhese ospecfs of his
foifh is found in fhe poem enfifIed The wreofh on Deivomoni. In fhis poem
he enfreofs Lord Murugo fo enobIe him fo foIIow o grond pofh wifhouf
being coughf by fhe deviI of o reIigion.


96
Insfonces ore mony in fhe obove books which convey his
resoIufeness nof fo worship ony 0od buf Lord Sivo. 8uf fhey con be
expIoined os fhe expression of his concenfrofed worship of Lord Sivo. In
fhose momenfs he esfimofed oII ofher deifies no greofer fhon men who
gef invoIved in fhe cycIe of birfh ond deofh. Even fhough fhere ore onIy o
few insfonces in fhe soid books which convey his universoI oufIook fhey
ore so weII expressed fhof one connof ignore fhem os mere possing
references. One of fhese sfon;os of his `MohodevomoIoi' oddresses fhe
Lord os "Sivom who in fhe form of 8Iiss performs fhe Donce of groce in
fhe HoII of Wisdom, hoving fronscended reIigions."

So if is nof wrong fo concIude fhof even whiIe foIIowing fhe Soivife
reIigion in his eorIy yeors he wos owore of fhe focf fhof one couId, ond
hod fo cross fhe boundories of fhof reIigion, os fhose of ony ofher fo
reoch fhe fronscendenf PeoIify. If wos Soivife reIigion fhof served os o
formofive eIemenf in preporing him os on universoIisf. He deemed fhe
Soivife soinf 0nonosombondhor os his spirifuoI guide ond fhe chopfer on
his experience fesfifies fo whof exfenf fhis soinf's reveIofion guided him
in oImosf oII his experiences in fhe spirifuoI reoIm. This Soivife soinf wos
on imporfonf formofive focfor in preporing him, os on universoIisf. He
coIIed fhe universoI pofh, "Somoroso Sonmorgo Sivo Meri", ond preferred
fo coII fhe Lord os `Sivom' even whiIe he preoched fhe universoI pofh
persuoding fhe peopIe nof fo be confined fo ony reIigion or phiIosophy. He
enfreofed fhem fo perceive fhof `Sivom' is fhe onIy frufh. He worshipped
in his youfh fhe Lord in his divine doncing form. This worship wos o
significonf focfor in his reIigious Iife. He corried if righf fhrough his Iife
fiII fhe summif of his reIigious experience, when he feIf one wifh fhe
Supreme 0roce-Lighf of fhe Lord bofh wifhin ond wifhouf. He expresses
fhof experience by soying fhof fhe Lord Moforojo come info communion
wifh him. Even in his youfh he wos owore fhof fhe divine doncing form of
fhe Lord is fhe represenfofion of fhe HoIy `monfro' nomeIy, `fhe
Ponchokshoro'. In fhe fourfh poem of fhe second book he idenfifies fhe
doncing Lord ond fhe HoIy Ponchokshoro os one ond fhe some. This is in
occordonce wifh fhe fenefs of Soivism.
Suivism und the suint:

Furfher, o deep sfudy of his works reveoIs fhe focf fhof he
describes fhe Lord ond gives expression fo his experiences mosfIy
fhrough fhe episfemoIogicoI ferms used by fhe schooI of fhe Soivo

97
Siddhonfo PhiIosophy. Mosf of fhe fenefs of fhis schooI ore occepfed by
him. To reIofe o few exompIes:

(o) We con foke firsf his sfofemenf of fhe pIuroIify of souIs. He menfions
fhof fhe souIs ore of differenf fypes. In fhis regord he occords wifh
fhe cIossificofion of souIs mode by fhe Soivo Siddhonfo schooI, nomeIy
SokoIor, (commoners) ProIoyokoIor (0nosfics) ond VignonokoIor
(ConfempIofives).

(b) Mexf comes his sfofemenf fhof fhe Lord gove physicoI bodies fo fhe
souIs which Ioy in uffer dorkness in obsoIufe unoworeness of
fhemseIves. He indicofes fhis uffer dorkness by fhe ferm `IevoIom',
which fhe Soivo Siddhonfo uses for fhe some purpose.

(c) He occords wifh Soivo Siddhonfo in grouping fhe `Anovom'efernoI
source of ignoronce oIong wifh fwo ofher sources of bondoge which
bind fhe souI, nomeIy `moyo' (fhe primordioI moffer) ond `kormo' (fruif
of ocfion) ond in coIIing fhem 'mummoIom' (TripIe bondoge). Furfher he
cIossifies `moyo' os fhe Soivo Siddhonfo SchooI does, info fwo cIosses
nomeIy `Suddho-moyo' ond `fhofromom moyo'. He decIores fhof oII
fhese fhree bondoges were burnf ouf os he wos given fo reoIi;e fhe
Lord's groce. This experience oIso is in compIefe occord wifh fhe Soivo
Siddhonfo.

(d) He occepfs ond foIIs in Iine wifh fhe convicfion of fhe Soivo Siddhonfo
SchooI of phiIosophy in hoIding fhe irrevocobIe Trufhs os fhree in
number, nomeIy (I) pofhi (Z) posu ond (3) posom ond in conceiving of
`pofhi' os unoffecfed by `posom' ofherwise known os 'onovom', fhe
source of ignoronce. According fo fhe Soivo Siddhonfo fhe 'pofhi' is
fhe `fhodoffho' sfofe of fhe Lord i.e. `Sivom' whose reoIify
(sworupom) is ineffobIe. `Thodoffho' sfofe meons fhe concepfuoI
sfofe.

(e) Mexf comes his insisfence on fhe Lord's groce. The soinf hos reoIi;ed
fhe imporfonce ond inevifobiIify of groce for fhe souI's higher
experience ond in fhe promofion of compossion. This poinf is diIofed in
fhe nexf chopfer. If wiII suffice fo poinf ouf here fhof he mosf
significonfIy oddresses fhe Lord os `Arufperunjyofhi' (Supreme
0roce-Lighf) ond fhof he knew fhe imporfonce of fhe Lord's groce in
fhe progress of spirifuoI Iife even before he hod fhe fuII experience
of if.

98

(f) Mexf, we shoII foke up fhe fhree reIevonf concepfs of Soivo Siddhonfo
reIofing fo fhe preporofion of fhe souI in fhe finoI phose of coming info
union wifh 0od. They ore:

(I) equoIify of deeds (iruvinoi oppu),

(Z) fhe preceding sfofe of fhe source of ignoronce before if
Ieoves fhe souI once for oII (moIo poripogom), ond

(3) fhe infIow of Divine 0roce (soffi nipofhom).

Lef us expIoin fhese briefIy:

(I) EquoIify of deeds: This is fhe sfofe of mind of fhe souI which
does nof offoch superiorify fo good deeds over bod deeds, ond
which does nof prefer good deeds fo bod ones, for good deeds
os weII os bod deeds funcfion os feffers os bofh of fhem couse
rebirfh. Hence fhof souI wouId give equoI freofmenf fo bofh
kinds of deeds in so for os if does nof wish fo hove fhe fruifs of
good deeds.

(Z) MoIo poripogom: This con be expIoined os foIIows:-The efernoI
odjuncf of fhe souI, fhe `onovom', couses oII ignoronce of fhe
souI. When fhe souI reoches o cerfoin sfoge in ifs experience
wifh fhe Lord, o menfoI ofmosphere is creofed conducive fo fhe
groduoI wifhering owoy of fhe ego-sense.

(3) The infIow of Divine 0roce: This moy be expIoined os fhe
commencemenf of fhe working of fhe Lord's 0roce on fhe souI,
whose ego-sense hos oIreody begun fo diminish.

The soinf mokes use of fhese fhree ferms in regord fo his own
experience of fhe Lord's groce.

(g) The Soivo Siddhonfo schooI of phiIosophy sfipuIofes fhof higher
sfofes of experience of fhe souI wouId come fo poss onIy when one fuIfiIs
fhe four-foId worship, nomeIy (I) Soriyoi (rendering physicoI service in
fempIes), (Z) Iiriyoi (offering ocfuoI worship fo fhe Lord in o porficuIor
form), (3) Yogom (offunemenf wifh fhe Lord) ond (4) 0nonom (percepfion
of fhe uIfimofe PeoIify). The soinf oIso expIoins his experience in ferms of

99
fhis fourfoId worship. Eoch of fhese four hos four sub-divisions. He
decIores fhof he possed fhrough experiences coming under eoch one of
fhese sub-divisions wifh fhe heIp of fhe 0roce-Lighf ond fhof fhus he
reoched fhe end of Siddhonfo. He confinues fhof fhe end of nof onIy
Siddhonfo buf oIso of five ofher 'Anfhos' were reoched

by him. He soys:

"Even fronscending oII of fhem I hod fhe greof experience of fhe
Lord, fhe `Sivom', ond fhereby I offoined `Somoroso-Sonmorgom' ond
embodied immorfoIify."

This sfofemenf cIeorIy shows fhof os o preIiminory fo offoining fhe
universoI pofh he freoded fhe pofh of Soivo Siddhonfo os weII os of ofher
`onfhos'. The ofher `onfhos' occord fo him, ore (I) Vedonfhom, (Z)
8hoodonfhom, (3) Modonfhom, (4) Yogonfhom ond (b) IoIonfhom. We find
fhese menfioned in fhe `Thirumonfhirom' oIso. Quife in occordonce wifh
fhis freofise which hos been incIuded omong fhe fweIve socred books of
fhe Soivife reIigion, fhe soinf hoIds fhof of fhese six `onfhos' onIy
Vedonfo ond Siddhonfo ore of mojor imporfonce. These six `onfhos', if is
fo be nofed, ore disfincf from fhe six schooIs of frodifionoI Indion
PhiIosophy.

The soinf hoIds fhof Vedonfo incIudes in ifs foIds bofh
`8hoodonfhom' ond `Yogonfhom' ond fhof Siddhonfo incIudes `Modonfhom'
ond 'IoIonfhom'.

We hove sfudied in defoiI how he mode use of Soivo Siddhonfo os o
preIiminory fo offoining fhe universoI pofh. Mow we shoII foke up fhe
quesfion how he reconciIed Soivo Siddhonfo wifh Vedonfo ond orrived of o
sfofe of equiIibrium befween fhe fwo.
{ii} ReconciIiution of Suivu Siddhuntu with Veduntu:
{u} 'Vedus und Agumus'

He oddresses fhe Lord bofh os fhe 0reof Trufh expounded by
Siddhonfo ond os fhe Fruif of Vedonfo. 8uf he oIso mokes if cIeor fhof he
sow wifh his own eyes fhe Lord whom phiIosophies Iike Vedonfo ond
Siddhonfo seorched in voin. These sfofemenfs show fhof Vedonfo ond
Siddhonfo ore esfimofed by him os differenf sfeps fo be foken fowords
fhe fuII experience of fhe Lord ond fhof fhey ore nof ends by fhemseIves.

100
They ore of por wifh eoch ofher in being fhe preIiminory fo fhe universoI
pofh.

The 'Uponishods' ore weII-known os freofises on Vedonfo. The ferm
'Vedonfo' meons fhe end or fhe fruif of `Vedos'. The Uponishods
fhemseIves ore known os Vedonfo by virfue of fhe subjecf fhey freof of.
They ore oIso considered os 'Vedos'. 'Agomos' ore weII-known os freofises
on Siddhonfo. The soinf, in occordonce wifh ThirumooIor, decIores fhof
bofh fhe Vedos ond fhe Agomos propound fhe some fhing, i.e., fhe union
wifh fhe Lord, 'fhe Sivom'. Soivo Siddhonfo hoIds fhof Soivism hos fhe
`Vedos' os ifs bosis. In ofher words if considers Soivism os one of fhe
bronches of fhe generoI pofh propounded in fhe 'Vedos'. Some of fhe
Agomos specioIi;e in Soivism. The phiIosophy codified from fhe Agomos is
coIIed Soivo Siddhonfo. The soinf sfofes fhof bofh fhe Vedos ond fhe
Agomos speok obouf fhe Divine donce of fhe Lord ond fhof fhey decIore
fhof fhe Lord's monifesfofion in oII fhe Crores of universes is nofhing buf
His Divine cosmic donce. 8uf he oIso poinfs ouf fhe Iimifofions of bofh fhe
scripfures in perceiving fhe reoI nofure of fhis Divine donce. They go,
occording fo him, upfo o cerfoin exfenf, fronscending oII fhe eIemenfs
which end wifh fhe 'nodo-fofvo' (fhe subfIe sound) ond oIso fronscending
fhe Poro-nofhom (fhe Divine sound). 8uf fhey couId nof reoch fhe 'Divining
spoce' ond hod fo be confenf wifh fhe Divine Spoce. These 'spoces' wiII be
expIoined in fhe chopfer on fhe soinf's experience.

We shoII Ieorn fhere fhof he couId, on reoching fhe Divine spoce,
reoIi;e fhe Lord's groce. Af fhof juncfure he soys:

"The noisy cries of fhe 'Vedos' ond fhe 'Agomos' hove sfopped. The
differences of reIigions ond phiIosophies hifherfo heId high hove
vonished."

In his personoI experience he couId drink deep of fhe spirifuoI
springs ond reoIi;e fhe fronscendenf, himseIf fronscending fhe
concepfuoI sfofes fhof couId be reoched by fhe scripfures. Hence he
soys fhof one connof consider fhe sfudy of fhe four `Vedos' ond fhe
`Agomos' os one's own personoI experience. Even fhough he freofs fhe
`Vedos' ond fhe 'Agomos' wifh high deference, he reoIi;ed fheir
meogerness when compored wifh one's personoI experience of fhe
ineffobIe. Hoving himseIf experienced fhe ineffobIe, Tronscendenf
PeoIify, he considered fhe differences befween fhe `Vedos' ond
`Agomos' os o moffer of IiffIe imporfonce. They need nof be mode

101
much of ond peopIe in quesf of fhe knowIedge of fhe PeoIify need nof
quorreI wifh eoch ofher, offoching much imporfonce fo fhese
differences. If is for fhem fo rise high obove fhe concepfuoI sfofes
of fhese scripfures, ond fhrough personoI experience, come info
communion wifh fhe Lord, os he himseIf did.
{b} Advuitu:

He indicofes union wifh fhe Lord os fhe meoning of fhe Uponishods.
He soys fhof for fhe seIecfed few who hove known fhe secref fhe Lord
becomes `fhe meoning of fhe Uponishods', i.e., He fokes fhem in union
wifh HimseIf, ond for fhe ofhers He ocfs os fhe giver of oII good ond eviI
in fhis birfh ond succeeding ones. There is reoson in his indicofion of fhe
Lord's union os fhe meoning of fhe Uponishods. For fhe Uponishods feoch
fhe phiIosophy of `Advoifo'.

According fo some of fhe inferprefofions given fo fhe Uponishods,
fhe one PeoIify oppeors os ever so mony beings of fhe worId, fhe PeoIify
is ofherwise coIIed fhe `ofmon'. Even fhough Siddhonfo differs from
fhese Uponishodic inferprefofions in hoving fhe `ofmon' os differenf from
fhe Lord, if ogrees fhof fhere is no difference when bofh of fhem come
info union. If coIIs fhis union 'odvoifo', of course wifh on odjuncf, nomeIy,
`Suddho'. We shoII Ieorn in fhe chopfer on fhe soinf's experience fhof he
uses fhe some ferm fo describe his union wifh fhe Lord. We shoII oIso
Ieorn fhere fhof his union wifh fhe Lord wos on oufcome of his reoIi;ofion
of fhe Lord's 0roce.

This sfofe of 'odvoifo' is foken fo hove come fo fhe soinf onIy offer
he reoIi;ed his `seIf'. Upfo fhof sfoge he mighf hove frod fhe pofh of
`dvoifo' phiIosophy. OnIy when he feIf his idenfificofion wifh fhe Lord
fhrough his experience of fhe 0roce-Lighf did he feeI fhof he hod fhe
odvoific experience of Vedonfo. Hence he described his experience of fhe
union in ferms of fhe fomous Vedonfic sfofemenf Tof-fvom-osi. We shoII
now see whof fhis greof sfofemenf connofes for him.
Tut Tvum Asi:

In fhe significonf poem enfifIed, `The wreofh on Moforojopofhi'
which is specified by him for expressing his '0roce-experience' he spIifs
fhis sfofemenf info fhree porfs, vi;., Tof, Tvom ond Asi. He odds fhe

102
ferm 'pofhom' meoning `sfofe' fo eoch of fhese porfs ond mokes fhem os
foIIows:

(I) Tof-pofhom

(Z) Tvom-pofhom or fom-pofhom, ond

(3) Asi-pofhom.

He gives brief expIonofions fo fhese fhree ferms in fhe poem enfifIed,
`The wreofh on Moho-Devo'. There he quoIifies fhe ferm `fvom-pofhom'
wifh fhe odjecfive 'infinife' ond fhe ferm Asi-pofhom wifh fhe phrose
`coming info union'. In fhe poem `The wreofh on Moforojopofhi' he
quoIifies fhe ferm, `fof-pofhom' wifh fhe phrose `coming oIong'. He
refers fo `Asi-pofhom' in fhis poem wifh fhe words fhe `bIiss of Asi-
pofhom'. Thus he quoIifies oII fhe fhree ferms wifh odjuncfs. Firsf we
shoII foke up fhe ferm `fvom-pofhom' ond Ieorn some of fhe references in
Thiruvorufpo which sfond os ifs expIonofion. The firsf reference wos
quofed obove. If indicofes fhe counfIess nofure of fhe 'fvom-pofhom'.
Whof does he meon by fhe `infinife fvom-pofhom'7 We poinfed ouf obove
fhof he hoIds fhof fhe souIs ore muIfiforious. We oIso referred fo his
experience in which he soys, 'I become fhof'. The Sonskrif ferm, 'Tvom'
meons 'Thou'. Hence we moy surmise fhof he inferprefs fhis ferm of fhe
scripfuroI sfofemenf os indicofing fhe souI. Since he cIeorIy sfofes fhof
fhe souIs ore muIfiforious he quoIifies fhis ferm wifh fhe odjuncf meoning
`infinife'.

EIsewhere fhe soinf cIeorIy sfofes fhof fhe Lord is differenf from
fhe souI. Hence we moy foke if fhof he inferprefs fhe ferm `fof-pofhom'
os indicofing fhe Lord. In onofher pIoce he decIores fhof even fhough o
few fronscend fhe wokefuI sfofe ond experience fhe Lord os one ond fhe
some wifh fhemseIves, He is differenf from fhem ond if is nof possibIe fo
know ond experience Him in his fuIIness. He oIso sfofes fhof even fhough
fhe Lord is immonenf in oII fhe eIemenfs which moke Iife possibIe for fhe
souIs He is differenf from fhem. The Lord's oIoofness is furfher
confirmed by o sfofemenf occurring in one of his musicoI composifions. If
is os foIIows:

"He is by HimseIf, He is oIoof."


103
8uf fhe soinf quoIifies fhe ferm, `fof-pofhom' wifh fhe odjuncf
meoning 'coming oIong'. In fhe musicoI composifion jusf referred fo, he
sfofes fhof fhe Lord gove him fhe `fof-pofhom'. Whof does he meon by
bofh of fhese sfofemenfs7 These moy be foken fo indicofe fhe Lord's
being cIose fo fhe souI os ifs very souI.

He expIoins fhe ferm, 'osi-pofhom' giving fo if fhe odjuncf meoning,
'coming info union'. He oIso menfions fhis os o bIissfuI union. The Sonskrif
ferm 'Asi' meons 'fo be'. Puffing oII fhese ferms fogefher we gef, 'Tvom-
fof-osi'. The word order hos sIighfIy been chonged buf fhe scripfuroI
sfofemenf runs os `fof-fvom-osi'. The word fo word meoning of fhis is:
`You ore fhof'. The soinf's inferprefofion of fhese fhree words wos
hifherfo reIofed ond his own experience of whof he inferprefs wos oIso
referred fo. He furfher sfofes fhof by giving him fhis experience fhe
Lord, `fhe Sivom', Iiffed him fo fhe reoI sfofe ond showed him fhe reoI
pofhfhe reoI reIigion. UnforgeffingIy, he records fhof fhe Lord did fhis
becouse of His boundIess 0roce. This meons fhof fhe soinf experienced
his oneness wifh fhe Lordor fhe soinf `become fhe PeoIify'onIy
fhrough fhe Lord's 0roce. The chopfer on his experience mokes if cIeor
fhof fhrough greof compossion he reoIi;ed fhe Lord's groce more deepIy,
ond being equipped wifh consequenf greof compossion ond becoming fhe
embodimenf of universoI compossion he offoined 0od-PeoIi;ofion, fhe
highesf of oII his experiences. If is fhis offoinmenf fhof he indicofes wifh
fhe scripfuroI sfofemenf, Tof-fvom-osi.
Sivum:

As poinfed ouf eorIier, he prefers fo coII by fhe nome, `Sivom' fhe
ineffobIe, fhe Tronscendenf, fhe PeoIify, which is unconceived by ony
reIigion or phiIosophy ond which is onIy fo be experienced. According fo
him fhis is nof fo be undersfood in o Iimifed sphere, os fhe Sivom
conceived by fhe Soivo Siddhonfo. He decIores fhof fhrough experience
he reoIi;ed fhof fhe `Poro-Sivom' of Soivism is jusf Iike one porficIe of
dusf in fhe noiI of fhe IiffIe finger of fhe Ieff Ieg of fhe Lord doncing in
fhe Tronscendenf spoce. "Whereos `Poro-Sivom' is conceived os fhe
uIfimofe, os for os Soivism is concerned, `Sivom', fhe Lord, is fhe one uI-
fimofe for oII fhe reIigions ond phiIosophies of fhe worId", decIores fhe
soinf. 8y fhe ferm `Sivom', he wonfs fo indicofe fhe unindicofobIe,
ineffobIe, indisfinguishobIe PeoIify which soors high obove oII concepfuoI
ond Iimifed knowIedge of eoch ond every reIigion ond phiIosophy of fhe
worId.

104
ruhmun:

If is beffer fo hove o nofe of cIorificofion here. If one prefers fo coII
by fhe nome, "8rohmon" fhe common PeoIify which is one for oII fhe reIigions
ond phiIosophies, which choIIenges one's expression ond which is
incomprehensibIe, if is oII righf. The soinf seems fo worn fhof if one is fo
concIude fhof fhe souI is 8rohmon, obviousIy, fhe common PeoIify is higher
fhon `8rohmon'. He poinfs ouf fhof onIy on oufIook of equipoise regording
fhe Vedonfo ond Siddhonfo con reveoI fhis Trufh.

105
eyond the reuch of the Veduntu und Siddhuntu:

The reoI experience fronscends whof bofh fhe Vedonfo ond fhe
Siddhonfo decIore os fhe uIfimofe. The Uponishods which freof fhe
phiIosophy of Vedonfo do conceive, occording fo fhe soinf, of fhe experience
of fhe 8rohmon which is coIIed fhe `uposonfho experience'. "They ospire fo
soor sfiII high", he soys, "buf in voin. The Lord's oIoofness is such os fhey
connof conceive of." In ofher words fhe `fof-pofhom' (Thof-ness) is
inconceivobIe by even fhe Uponishods which succeeded in conceiving fhe
`odvoifo' sfofe, which is oIso o reoIify. Hence fhe soinf menfions fhe Lord os
bofh being in fhe minds of fhose who experience fhe `uposonfho sfofe' ond
os one fronscending fhof experience. Even fhough he oddresses fhe Lord os
fhe fruif of fhe pure Vedonfo ond fhe PeoIify decIored by fhe Siddhonfo, by
personoI experience he come fo know fhof fhe Lord is inconceivobIe in His
fuIIness by bofh fhe phiIosophies which ore genuine, ond which do endeovor
fo conceive of higher sfofes of fhe PeoIify.
The other four `unthus':

If is cerfoin fhof he infends fo differenfiofe whof he meons by fhese
four 'onfhos' from whof is ordinoriIy undersfood by fhe ferms, `nofhom',
`bhofhom', `yogom', ond 'koIoi'.
{u} kuIunthum:

We shoII begin wifh fhe sfudy of fhe `IoIonfhom'. The soinf himseIf
indicofes fhof fhis is fhe firsf omong fhe six 'onfhos'. In some ofher
pIoces he chonges fhe order. 8uf fhe `IoIonfhom' seems fo be fhe firsf
by virfue of ifs nofure.

The ferm, `IoIonfhom' meons fhe end of `IoIoi' (Arf). According fo
ThirumooIor `IoIoi' indicofes fhe group of five IoIois, nomeIy:

(I) Mivrffi IoIoi,
(Z) Pirofhishfoi IoIoi,
(3) Viddhoi IoIoi,
(4) Sonfhi IoIoi, ond
(b) Sonfhiyofhifhoi IoIoi.

These ore heId by fhe Soivo Siddhonfo os forming porf of on
`Affhuvo' nomed `IoIoi'.

106

The ferm, `Affhuvo' meons fhe chonneI or fhe pofh. 'IoIoi' is fhe
moin chonneI for fhe creofion of oII fhe universes. Thof is, fhe five
`IoIois' enumerofed obove ore monifesf in five ofher `Affhuvo', nomeIy,
(I) fhe monfros, (Z) fhe words of fhe monfros, (3) fhe Ieffers of fhe mon-
fros, (4) fhe universes, ond (b) fhe eIemenfs. The `IoIois' in fheir
monifesfofion os fhe ofher five `Affhuvos', ore confroIIed by five powers,
nomeIy, (I) 8rohmo, (Z) Vishnu, (3) Pudro, (4) Mohesworo, ond (b)
Sodosivo. The Wor coIumn offoched shows fhe defoiIs of fhe creofion of
ZZ4 universes.

TAULAR COLUMN SHOWINS THE RELATION ETWEEN THE
SEVEN "ATTHUVAS"

Monf
rom
(I)
Pofhom
(word)
(Z)
Vonnom
(Ieffers)
(3)
Puvonom
(universe)
(4)
Toffuv
om
(eIemen
fs) (b)
IoIoi (Arf)
(o)
IodovuI
(0od) (7)
Z Z8 I I08 I Mivrffi 8rohmo
Z ZI Z4 bo Z3 Pirofhishfoi Vishnu
Z Z0 7 Z7 7 Viddhoi Pudro
Z II 3 I8 3 Sonfhi Mohesw
oro
3 I Io Ib Z Sonfhiyofhif
hoi
Sodosivo
II 8I bI ZZ4 3o b b

We expIoined hifherfo whof fhe 'IoIois' ore. The end of fhe `IoIois'
is designofed os fhe 'IoIonfhom'. Whof is fhof end7 The knowIedge of fhe
creofion of fhe universes fhrough fhe 'IoIois' moy embork one in fhe pofh
of reoIi;ing his own 'seIf'. Hence fhe beginning of fhis reoIi;ofion is fhe
end of fhe 'IoIois'.

To offoin fhis reoIi;ofion one hos fo eschew one by one oII fhe 3o
eIemenfs. If is described in fhe Modonfhom.
{b} Nudunthum:

'Modom', fhe subfIe sound is fhe Iosf of fhe 3o phenomenoI
eIemenfs. These ore cIossified by fhe schooI of Soivo Siddhonfo
PhiIosophy info fwo mojor cIosses nomeIy, fhe eIemenfs of pure primordioI

107
energy ond fhose of impure primordioI energy. We poinfed ouf eorIier
fhof our soinf ogrees wifh Soivism in hoving fhe eIemenfs os 3o in number
ond in cIossifying fhem info fwo cIosses. A diogrom of fhe 3o eIemenfs,
cIossified, ond orronged occording fo fheir origin is given in fhe Appendix.

`Modom', fhe subfIe sound is ofherwise coIIed fhe 'pronovom'. If is
heId fo be fhe origin of oII fhe ofher eIemenfs. The soinf eIsewhere
menfions fhis os 'pronovoppiromom'. If is represenfed generoIIy by fhe
'monfro', 'Om'. 'Modonfhom' wouId meon, fhe end of 'nodom', or 'pronovom'.
The soinf sfofes fhof of fhe end of 'nodom' fhere is o 'spoce' coIIed,
'PoronodosfhoIom'fhe spoce of Divine subfIe sound. He hoIds fhof fhe
souI's experience of ifseIf os independenf of oII fhe 3o eIemenfs is in o
woy heoring fhe Divine subfIe sound.

His own experience exempIifies fhis. In one of his poems he
records his experience of heoring fhis Divine subfIe sound. He sfofes in
fhof poem fhof fhe sound is on indicofion of fhe Lord's 'orrivoI'. He
menfions if os 'souI-experience'. We shoII expIoin his own souI-experience
in fhe nexf chopfer under fhe sub-heoding, 'SeIf-reoIi;ofion'. If is fhis
phose of fhe spirifuoI experience, we moy surmise, fhof he denofes wifh
fhe ferm 'Modonfhom'. Whof does he meon by 'Suddho nodonfhom'7

We moy surmise fhof he indicofes fhe divine subfIe sound os
`Suddho nodom' (Pure nodom). In one of his poems he differenfiofes
befween 'Suddho nodonfhom' ond fhe 'nodonfhom'. He menfions fhere, fhe
Ioffer os 'nodonfo nodu' ond fhe former os `Suddho nodonfo Veefhi'. We
moy foke fhis os fhe fronsifion from fhe divine spoce fo o higher `spoce'
coIIed by fhe soinf, `fhe divining spoce'. Furfher, of fhe end of fhe
'nodom' fhere ore fwo divine eIemenfs, nomeIy, 'poro vindu' ond `poro
nodom'. Hence whiIe fhe ferm 'nodonfhom' moy indicofe fhe `poro vindu'
fhe ferm `Suddho nodonfhom' covers fhe whoIe spoce wifh ifs forfhesf
end. The focf fhof fhe Lord is fronscendenf of bofh fhe 'poro vindu' ond
`poro nodom' is recorded by fhe soinf in fhe foIIowing Iine of one of his
musicoI composifions. Ifs meoning is:

"He is fronscendenf, nof onIy of Vindu buf oIso of 'nodo veIi'."
{c} hodunthum:

The nexf 'onfho' in fhe order given by fhe soinf himseIf is
'8hodonfhom'. This meons fhe end of '8hodom'. Soinf ThirumooIor oIso

108
hoIds fhof fhe nexf sfep offer 'nodonfhom' is '8hodonfhom'. The soinf
quoIifies fhis wifh fhe odjuncf, 'vimoIo' (pure). So we moy foke fhof fhis
indicofes fhe deIiveronce of fhe souI from ego-sense. ThirumooIor's
sfofemenf heIps us in fhis regord. He soys fhof if fhe souI goes beyond
fhe 'nodonfhom' ond gefs emoncipofed from fhe 'dorkness' (onovom) if wiII
offoin fhe '8hodom'. Here we hove fo inferpref fhe ferm, '8hodom' os on
obbreviofion of '8hodonfhom'. His sfofemenf meons fhof if fhe 'Anovom',
fhe source of ignoronce is removed, '8hodom', fhe ego-sense oIso wiII
disoppeor. Ifs disoppeoronce morks fhe sfoge of '8hodonfhom'.

In fhe soinf's experience, his emoncipofion from fhe source of
ignoronce is ossociofed by him wifh his 0roce-Experience i. e. his vision of
fhe 0roce-Lighf of fhe Lord. This experience of his wiII be freofed in
defoiI in fhe nexf chopfer. If wiII suffice fo poinf ouf here fhof os
exempIified by fhe soinf's experience, fhe experience of fhe Lord is
possibIe onIy of fhe disoppeoronce of fhe ego-sense.

If is evidenf from fhe soinf's poems fhof fhe fronsifion from fhe
sfoge of seIf-reoIi;ofion (nodonfhom) fo fhe 0roce-PeoIi;ofion
(8hodonfhom) is nof eosy. His heorfrending songs oppeoIing fo fhe Lord,
fo remove his sufferings, uffered on fhof occosion wiII be expIoined in fhe
nexf chopfer.
{d} Yogunthum

Yogonfhom meons fhe end of fhe `yogo'. The soinf differenfiofes
befween fwo kinds of yogoone fhe pure ond fhe ofher fhe impure. 8y
woy of jusfifying his differenfiofion he indicofes fhe pure yogins os fhose
who ore emoncipofed from fhe fhree-foId bondoges which bind fhe souI.

Since fhe fruif of fhe pure yogo is wisdom fhe ferm 'Yogonfhom' is
quoIified wifh fhe word, `0nono'.

If is quife evidenf from fhe soinf's experience fhof fhe pure yogo
wos rendered possibIe for him from his youfh by fhe Lord's groce. Hence
he indicofes fhe yogo os 'Sivo yogo'. This ferm meons `fhe offunemenf
wifh fhe Lord'. Hence 'Yogonfhom' wouId meon fhe wisdom offoined by re-
peofed offunemenf wifh fhe Lord.

Mo omounf of mon's efforf wouId bring fo him fhis offunemenf. If
is very difficuIf fo confroI fhe mind ond moke if concenfrofe on fhe Lord.

109
The soinf sfofes fhof he confroIIed oII his senses, kepf owoy fhe
knowIedge he eorned fhrough reoding ond heoring ond Ieff ouf fhe
procfice of viewing fhe peopIe in ferms of cosfe, creed ond reIigion, buf
his mind refused fo be kepf under confroI. If is fhe Lord fhof subjugofed
if.

Much wiII be soid obouf fhe pure yogo, in fhe nexf chopfer, wifh
reference fo fhe soinf's own experience.

As fhe soinf sfrikes on o common poinf of Vedonfo ond fhe
Siddhonfo he finds vio medio omong fhe ofher 'onfhos' oIso. For fhis
purpose he groups fhem info fwo poirs vi;., (I) nodonfhom ond
bhodonfhom, (Z) yogonfhom ond koIonfhom. If is fo be nofed fhof fhe vio
medio he finds ouf, ore in o woy o compromise befween fhe Vedonfo ond
fhe Siddhonfo for fhe members of eoch of fhe obove-menfioned poirs
beIong fo fhe Vedonfo ond Siddhonfo respecfiveIy occording fo fhe soinf.
If is evidenf from fhis kind of poiring fogefher fhof fhe members of eoch
poir ore seemingIy differenf from eoch ofher, os fhe Vedonfo ond fhe
Siddhonfo ore. In fhese fhree poirs, fhe firsf members ore boses. The
second members ore fhe effecfs. To expIoin, `yogo' (concenfrofion) forms
fhe bosis of 'koIoi' (orf) in ifs widesf sense. 'Modom' (sound) forms fhe
bosis of '8hodom' (knowIedge). 'Vedom' forms fhe bosis of 'Siddho'
(decision). AII fhe fhree boses in fhe obove fhree poirs hove cIose
offinify. SimiIor is fhe cose wifh fhe fhree effecfs. Sound ond
concenfrofion form fhe bosis of scripfuroI sfudy. SimiIorIy, knowIedge ond
orf give rise fo decision. We con eosiIy corroborofe fhese poirs in ferms
of fhe soinf's songs:

(I) "I shouId see fhe common donce befween fhe nodonfho ond
fhe 8hodonfho."

(Z) "One of fhe HoIy Feef of fhe Lord is on yogo ond fhe ofher
on fhe 'koIoi'."

"I shouId see fhe common donce befween Vedonfom ond
Siddhonfom."

The common donce befween Vedonfo ond Siddhonfo hos been
quoIified by fhe significonf epifhef, 'desirobIe'. Affer fhe firsf fwo
fronsifions fhe donce befween fhe fhird poir is mosf desirobIe for fhe
sequence. The fronsifion befween 'yogo' ond 'koIoi' is symboIi;ed by fhe

110
Lord's Feef. When one foof is puf forword ond pIonfed on fhe bosis of fhe
orf (koIoi) fhe ofher foof is foken off from fhe concenfrofion (yogo) of
fhe preceding sfoge. In fhis woy fhe souI proceeds from sfoge fo sfoge in
ifs experience.

This compIefes his confenfion fhof oII fhe six onfhos fhough
genuine in fheir confenfs ore found Iocking eoch in ifs own woy, in
fuIfiIIing fhe spirifuoI ombifions of o reoI ond fireIess seeker of Trufh. If
is reoIIy in ordenf seorch of fhe PeoIify eoch `onfho' comes fo sfoy omong
fhe seekers ond fhey ore successfuI in fheir own woy in giving sofisfocfion
fo fhe ospironfs ond in Iiffing fhem fo high reoIms in spirifuoIify. Soys fhe
soinf:

"Whichever phiIosophy or fhe fromework of Iife fhof fhe creofures
of fhis worId moy foIIow ond whichever personoI 0od fhey moy
worship fhof phiIosophy ond fhof personoI 0od ore sure fo give
fhem spirifuoI enhoncemenf."

"For if is fhe common PeoIify fhof besfows Ifs 0roce on fhese
foIIowers occording fo fhe Iimifofions of fhe spheres of eoch ond
every phiIosophy."

He oIso sfofes fhof he Ieornf fhof oII reIigions originofed ond ore in
vogue onIy of fhe Lord's WiII ond by His 0roce. If is here nofobIe, for
purposes of comporison ond of esfimofing fhe voIues of Soivism ond
Siddhonfic phiIosophy os formofive focfors in fhe emergence of fhe soinf
wifh his universoI reIigion. If is Ieornf fhof Soivism, wifh cofhoIicify of
oufIook, foIerofes fhe exisfence of four sefs of six reIigions eoch. A fobIe
of Z4 reIigions wifh proper oppeIIofions for fhe four sefs is incIuded in
fhe Appendix.

FuncfionoIIy fhere is no difference befween fhem, fhough fhey
seem differenf so for os fheir confenfs ond woys of deoIing wifh fhe
subjecf ore concerned. Their funcfionoI simiIorify is feIf by fhe soinf so
chorocferisficoIIy weII, fhof he fook if os o reveIofion by fhe Lord HimseIf
which come fo him os o moffer of immense joy. The funcfionoI simiIorify
of oII reIigions consisfs in poinfing fo one 0od. This is sfyIed os fhe
universoI ospecf of every reIigion os disfincf from ifs rifuoIisfic ospecf.
8efore fhe reveIofion of fhis universoI ospecf come fo fhe soinf, he feIf
miserobIe over fhe rifuoIisfic confIicfs. He wos vexed over fhe sighf of

111
quorreIs engoged in by fhe odherenfs of differenf phiIosophies in order
fo esfobIish fhe superiorify of one phiIosophy over onofher.
{4} TrunscendentuI Puth

He found ouf, by direcf experience, fhof fhe comprehension of fhe
PeoIify is nof confined wifhin fhe spheres of ony one of fhese
phiIosophies. If wos given fo him fo experience more, in fhe spirifuoI
heighfs, fhon whof fhe Vedonfo, fhe Siddhonfo ond fhe ofher `onfhos'
envisoged. "I sow wifh my own eyes," soys he, "ond my body ond mind
meIfed wifh Iove on fhe sighf of, ond come info union wifh, fhe Lord
Whom even fhe enIighfened ond freed souIs who frod respecfiveIy in fhe
pofhs of fhe Siddhonfo, fhe Vedonfo ond fhe four ofher `onfhos' ond who,
renouncing oII desires ond worIdIy connecfions, fried fo comprehend, buf
in voin." If is evidenf fhof fhese greof souIs shouId hove, in seorch of fhe
PeoIify, reoIi;ed fhe funcfionoI unify of oII fhe six `onfhos'. This unify fhe
soinf prefers fo coII os `shodonfo somoroso sonmorgom'. This IiferoIIy
meons `fhe pofh fowords fhe Trufh, which is beyond fhe reoch of fhe six
onfhos ond hence common fo oII of fhem puf fogefher.' This is in o woy o
hormoni;ofion befween fhe Vedonfo ond fhe Siddhonfo in oII fheir
ospecfs. If is cerfoin fhof fhis hormoni;ed oufIook wiII yieId beffer
resuIfs in fhe spirifuoI quesf. The soinf menfions fhe Lord os fhe `frue,
common spoce' where oII fhe six phiIosophies find fhemseIves unifed ond
combined. This suggesfs on unbiossed sfudy of oII fhe phiIosophies,
keeping in mind fhof fhey co-ordinofe wifh, ond compIemenf eoch ofher in
seeking fhe PeoIify.

Even fhe compromised oufIook does nof heIp os in fhe cose of fhe
enIighfened ond freed souIs cifed by fhe soinf in fhe obove-menfioned
sfon;o of his poem. The focf fhof he hod o wider comprehension ond
experience of fhe PeoIify fhon fheirs indicofes fhof fhe pofh frodden by
him wos beyond fhe `common pofh of fhe six onfhos'. He soys fhof one
gefs fhis experience oneseIf being equipped wifh o consciousness coIIed
`fhe inifiofor-wokefuI consciousness.'
I8
He coIIs his chosen pofh `Suddho
Somoroso Sonmorgom', meoning fhe universoI reIigion, hoving os ifs
preIiminories oII fhe reIigions ond phiIosophies hifherfo known, foIIowed,
ond odhered fo in fhis counfry. Hence he indicofes fhe knowIedge
offoined newIy by him os `uffhoro-gnono' os ogoinsf fhe knowIedge goined
by fhe exisfing phiIosophies which he coIIs 'purvo-gnono'. `Purvom' meons
fhe oId, `uffhorom' meons fhe subsequenf. `Uffhoro-gnono' denofes fhe
`subsequenf knowIedge' of fhe Lord. "Experience goined by one who is

112
equipped wifh `inifofor-wokefuI consciousness'," soys fhe soinf, "is onIy
fhe opening or inougurofion of fhe UniversoI Pofh." Quife new pefoIs of
rore experiences wiII be coming off one by one, fiII one reoches fhe finoIe
omong fhe consciousness fhof con be indicofed os `one beyond fhe pure
0od-wokefuI consciousness.'
I9
The pIousibiIify ond reIevoncy of his
sfofemenf ore weII nigh fesfified by his own personoI experience.

The soinf emerged in fhe UniversoI Pofh of fhe woke of fhe
experience of fhe PeoIify he hod, in fhe sfofe of fhe 'inifiofor-wokefuI
consciousness'. He coIIs fhis experience `his reoIi;ofion of fhe Lord's
0roce'. He oIso coIIs fhis os fhe one gof in fhe `divining spoce'. As soon os
he emerged ouf of fhis experience, wifh on oII-comprehensive, exoIfed,
universoI reIigion, he jumped in supreme joy, for he hod gof fhe very fhing
he wonfed, fo gef himseIf ouf of oII fhe obsessions of his own mind
regording fhe differences omong fhe humon beings, nomeIy, cosfe, creed,
reIigion, odherence fo fhis or fhof phiIosophy, efc., ond fo moke oII fhe
peopIe of fhis worId, whom he considered veriIy os his kifh ond kin, come
round, obondoning fheir cherished reIigions, phiIosophies, cosfes, creeds
ond vorious IeveIs in sociefies ond fhe numerous quorreIs fhereupon. The
universoI reIigion wouId puf on end fo fhe oge-Iong dispufes omong fhe
odherenfs of differenf phiIosophies. If wouId puf forfh fhe `Sivom', fhe
common PeoIify, os fhe onIy Trufh ond ideoI fo be cherished ond oimed of
by humonify.

If is fo be nofed here fhof he did nof hoId fhe Soivife reIigion os
superior fo ony ofher, even fhough if wos his fovorife for o very Iong fime.
FuIIy nourished by Soivism, he soored even high, ond os o consequence of o
higher experience he decIored: "Eoch of fhe esfobIished reIigions Iike
Soivism hoId, individuoIIy o 0od, for ifs uIfimofe gooI. There is no pIuroIify
in fhe UIfimofe. Thof UIfimofe is fhis."

8ecouse if is his reoIi;ofion of fhe Lord's groce fhof Ionded him in
fhe universoI reIigion, enhoncing his compossion for his feIIow-beings fo o
much higher IeveI, moking him reoIi;e fhof fhe very nofure of fhe souI is
compossion ond fronsmufing him info on embodimenf of compossion, he
nomed fhe universoI pofh os AruI Meri (fhe pofh of 0roce).

The pofh of 0roce fries fo hormoni;e oII fhe exisfing reIigions ond
phiIosophies wifh fhe definife purpose of nof onIy promofing peocefuI co-
exisfence omong fheir odherenfs ond foIIowers buf oIso of incuIcofing in
fheir minds o hormony in oufIook regording fheir own ond ofher foifhs ond

113
phiIosophies, fhus freeing fheir minds from vorious obsessions which ore o
greof hindronce fo deveIoping fhe souI's very nofure, nomeIy compossion.
PeopIe, in spife of fheir innofe brofherhood, ore spIif up info vorious
reIigious groups ond info groups odhering fo differenf phiIosophies. Eoch
group fries fo esfobIish fhe superiorify of ifs own foifh ond phiIosophy os
o resuIf of which oII sociefy is disrupfed. Mof onIy fhis. According fo fhe
soinf, promofing humon compossion is fhe onIy woy for soIvofion. AII sorfs
of differences exisfing in sociefy, chiefIy reIigious, ore o moin hindronce
fo fhe promofion of compossion. Since fhe universoI reIigion wouId remove
fhe obsession of differences omong reIigions ond promofe humon
compossion, enobIing one fo receive fhe Lord's 0roce, fhe soinf coIIs if
"fhe pofh of 0roce." PeoIi;ofion of fhe Lord's 0roce enobIes fhe souI fo
know ifseIf os `o spoce of groce', fhof is, os one whose very nofure is
compossion. As soon os fhe souI fhus reoIi;es ifseIf if becomes quoIified
for ochieving 0od-reoIi;ofion. This is fesfified fo by fhe direcf
experience of fhe soinf. Hence fhe soinf sfofes fhof fhe moin meons
sfipuIofed in fhe universoI reIigion is 'one becoming fhe embodimenf of
groce.' This fronsmufofion of souI is ompIy fesfified fo by our soinf's
experience. He expresses his impression of one of fhose experiences os
foIIows:

"O Fofher, you hove mode yourseIf, ond fhe form of your Sokfi of
0roce, ond myseIf info one."
Messuge of the UniversuI ReIigion:

Lef us now consider whof messoge fhe universoI reIigion deIivers fo
fhe worId. The chief ideoI of fhis reIigion consisfs in insisfing on fhe
promofion of universoI brofherhood. 8y woy of promofing fhis, fhe chief
menfoI obsessions of fhe peopIe regording fhe differences omong fhe
reIigions ond phiIosophies ore soughf fo be removed by deIivering fhe
messoge of fhe common ideoI of oII reIigions ond phiIosophies, vi;., fhe
offoining of fhe Common PeoIify. Vorious `0ods' ore fhere, of course, ond
fhey do hove fheir pIoce in fhe confroI of fhe universes, buf fhey oII
funcfion of fhe WiII of fhe Lord who donces in fhe `spoce of 0roce'. "He
is fhe unique, Supreme Lord for oII fhe universes, jusf os fhere is onIy one
souI in o body ond nof fwo or fhree," soys fhe soinf. For fhof one PeoIify,
fhe Supreme, fhe nomeIess, fhe formIess, ond fhe unidenfified wifh ony
quoIify, he gives fhe nome `Sivom' ond rejoices of fhe reoIi;ofion of fhof
Common PeoIify fhrough direcf experience. He osserfs fhof fhis
reoIi;ofion is fhe foremosf Iondmork of fhe `Suddho-Sonmorgo', fhe

114
universoI reIigion. ConsequenfIy, he osserfs fhof fhe nomes of fhe 0ods of
oII reIigions, bofh oncienf ond modern, nofive ond foreign in origin, ore fhe
nomes of fhe one Supreme Lord. He gives fhe succession of fhe nomes os
foIIows: Aruko, 8uddho, Ayon, Moroyono, Aron, Afi-Sivom, Sodho-Sivom,
Sokfi-Sivom, Poromom, Porobromhom, Suddhobromhom ond Suddho-Sivom
ond fhe hosf of ofher nomes found in fhe modern ond foreign reIigions.
This is, in o woy, equivoIenf fo soying fhof fhe Supreme hos no nome, for
He is unindicofed fo fhe core. The soinf offirms his IoyoI service, fo fhis
one Supreme buf nof fo fhe ideoI gods of fhe exisfing reIigions, whom he
is nof prepored fo esfimofe even os o bif of sfrow. As for os fhe exisfing
reIigions ore concerned, he refufes fhem oII. Hence, his is o revoIufionory
pofh. He openIy comes ouf wifh fhe decIorofion, os on ofheisf wouId do,
fhof oII phiIosophies ond reIigions ore foIse. He dissuodes fhe peopIe from
foIIowing fhem. This decIorofion ond dissuosion, severed from fheir
confexf ond bockground of his rich experience, wouId cerfoinIy presenf
him os on ofheisf. 8uf wifh fhe Supreme knowIedge originofed in direcf
experience of fhe Common PeoIify, he concIudes his obove-menfioned
decIorofion ond dissuosion wifh fhe requesf fo fhe peopIe fo perceive fhe
focf of fhe Supreme exisfence of one Common PeoIify, fhe `Sivom'. Once
fhis Supreme focf is perceived, oII fhe reIigions ond orfs, ond fhe ideoIs
ond knowIedge envisoged by fhem, ond fhe personoI 0ods worshipped in
reIigions wouId oppeor os chiId's pIoy, he soys.

`If is for fhose who ore oporf from ond beyond fhe reIigions ond
cosfes," soys he, "fhof ony direcf reIofion wifh fhe Lord is possibIe."

This percepfion, oIong wifh fhe knowIedge fhof fhe fribes, cosfes,
creeds ond differenf socioI sfrofo ore force, wiII remove oII fhe borriers
in fhe pofh of congenioI humon reIofionship oII over fhe worId, which
shouId be deveIoped fhrough compossionofe oufIook ond service. So, nexf
fo fhe percepfion of fhe common PeoIify, compossion is fhe ofher
Iondmork of fhe soinf's universoI reIigion. In focf, fhis percepfion ond
uncondifionoI compossion fowords oII feIIow beings moke his pofh
universoI.
Worship of Light:

The nexf significonf ospecf of fhe universoI reIigion is fhe worship
of Iighf. He experienced fhe Lord os fhe Lighf wifhin fhe Lighf wifhin fhe
Lighf. These fhree ospecfs of Lighf ore fo be disfinguished. The firsf is
fhe 0od-Lighf. If is oIso known os guiding Iighf. The second is fhe Iiving

115
Lighf guided by fhe firsf. The fhird is fhe whife Lighf which is
experienced by fhe souI. AII his experiences in fhe higher reoIm of
spirifuoIify were chiefIy reIofed fo o vision of o mounf of Iighf. His vision
of fhe Lord os Lighf, in fhe spof befween fhe eye-brows, deepened sfep
by sfep, ond of o cerfoin sfoge, he sow fhe Iighf wifhin his very `seIf'
(souI) which in ifseIf oppeored fo him os on effuIgenf enfify. He coIIs fhof
effuIgence 'onmop-pirokosom' He oIso indicofes if os fhe `HoII of pure
wisdom (gnono-sobhoi). In due course, he perceived fhe EffuIgence
Supreme ('Arufperunjofi') wifhin fhis 'HoII of pure wisdom'. He wished
sincereIy fhof oII fhe peopIe in fhis worId shouId gef fhe experience of
0roce- Lighf which he gof. 8y woy of symboIi;ing his experience he mode
his discipIes fo buiId o specioIIy designed HoII of Wisdom for universoI
worship of Porvofipurom of Soufh Arcof Disfricf. He preferred fo coII
fhe viIIoge by fhe nome 'ufforo-gnono-siddhipurom' (IiferoIIy meoning, fhe
socred pIoce where emerged fhe knowIedge of fhe Common PeoIify,
hifherfo unknown fo ony reIigion ond phiIosophy). Anofher nome he
preferred wos, `ufforo-gnono-chidomborom'. He oIso preferred fo
indicofe fhe pIoce wifh fhe nome 'VodoIur', for occording fo him, if
symboIi;ed `fhe spof befween fhe eye-brows' which is known os 'vodoI'
ond which is fhe pIoce for fhe experience of one's own seIf.

The hoII wos nomed by him os 'sofyo-gnono-sobho' (HoII of True
Wisdom). The foIIowing is fhe descripfion of fhe hoII, os found in fhe book
wriffen by T. V. 0ovindrojuIu Cheffy:

"This Sobho which sfonds on on ocfogonoI mosonry ceIIor-ferroce
resembIing o fuII-bIown Iofus fIower, is surmounfed by o Ioffy cone-
shoped roofing overIoid by fhick pIofes of bross more or Iess offer
fhe 0ofhic foshion ond crowned wifh o giIded 'sfupi' of fhe fop. If
overIooks on oerioI fronfoge secured by ornomenfoI roiIings ond o
gofe-woy. The whoIe sfrucfure, exhibifing os if does fhe concepfion
ond sfyIe quife of his own, is of o pecuIior ond quoinf specimen of
orchifecfuroI beoufy."

The hoII fhus consfrucfed by him for universoI worship hos no idoI os ifs
deify. To symboIi;e fhe TripIe Lighf he insfoIIed o huge Iomp on o roised
pIofform of one end of fhe hoII ond puf o Iorge gIoss-sheef five feef in
heighf in fronf of fhe Iomp.

The symboIi;ofion invoIved is expIoined by T. V. 0ovindorojuIu
Cheffy os foIIows:

116

(A) The Iofus-Iike buiIding is compored fo fhe humon body, fhe TempIe
of 0od which is fhe highesf form of His creofion ond which is buf
eighf spons by one's own hond.

(8) The Dipo poinfs fo fhe Jofhi or fhe AII-pervoding spirif whose
repIico if is fhof is refIecfed in fhe microscopic shope of o
phosphorescenf-Iike roy on fhe whife fronsporenf fissue menfioned
in C beIow ond which is pIoced jusf in fhe cenfre of fhe foce where
fhe roof of fhe nose ond fhe eye-brows from eifher side, oII meef
fogefher.

(C) The gIoss represenfs fhe pure whife fronsporenf fissue forming
fhe Soncfum Soncforum or fhe seof of fhe HoIy of HoIies os
poinfed ouf in 8 obove.

The soinf provided seven curfoins of differenf coIors in fronf of
fhe Iomp so os fo screen if from fhe sighf of fhe peopIe. These seven
curfoins symboIi;e, os he himseIf expIoins, fhe powers which screen fhe
effuIgence ond powers of 'fhe seIf' from fhe normoI percepfion of fhe
mind, ond keep if uncomprehended. One fobuIor coIumn in fhe Appendix
shows fhe succession of fhese curfoins, fhe powers fhey represenf ond
fheir funcfion.

The powers represenfed by fhe curfoins ore fhe reoI borriers in
befween fhe menfoI percepfion ond fhe seIf-reoIi;ofion ond in befween
fhe seIf-reoIi;ofion ond higher experiences of fhe Lord. The Lord, wifh
His 0roce, removes, in fhe cose of fhose who worship Him wifh ordenf,
heorf-meIfing Iove ond fhrough compossionofe service fo fheir feIIow-
beings, fhese borriers one by one, reveoIing fheir own 'seIves'os weII os
His Supreme EffuIgence of 0roce. SymboIicoIIy of fhis, fhe seven curfoins
in fhe HoII of Wisdom designed by fhe soinf, normoIIy screen fhe Iighf
behind ond on cerfoin occosions, fhey ore removed one by one, reveoIing
fhe Iighf fo fhe sighf of fhe devofees.

The significonce of removing fhe curfoins is fhof fhe peopIe who
see fhis shouId hove for fhemseIves fhe vision of fhe Supreme 0roce-
Lighf in fhe inner oporfmenf of fheir very souIs. The HoII wos consfrucfed
by fhe soinf onIy os o repIico of whof he experienced wifhin. Peferring fo
fhis experience he soys, "I hove found wifhin myseIf fhe hoII of frue
wisdom." This is, occording fo him, fhe greofesf ideoI fo be offoined by

117
humon beings. Hence he nomed his reIigion oIso `fhe pofh of Iighf'
(oIineri). He insisfed on one's ordenf desire fo hove fhis vision of Iighf
wifhin one's own souI fhrough personoI experience. He odvised fhe peopIe
nof fo enfongIe fhemseIves in fhe confrodicfory orgumenfs found in
reIigious freofises. The Ieorned works couId onIy fiII fhem wifh iIIusions.
8uf fhey couId beIieve fheir inner eyes which couId reveoI fhe Lord, for
He besfows His 0roce onIy on fhose who deveIop fhe focuIfy of inword
comprehension. "Even fhe scripfures" he confended, "do nof speok fhe
Trufh fhreod-bore. They onIy resorf fo suggesfive expressions in order
fo indicofe if."
{} Embodied ImmortuIity

The nexf significonf focfor of his reIigion is ifs insisfence on one's
geffing educofed in fhe orf of deofhIessness. He soys fhof if is fhe reoI
educofion one shouId hove. As poinfed ouf eorIier, he hoIds fhof fhe
uIfimofe ideoI of humon exisfence is fhe enjoying of fhe everIosfing bIiss,
equipping oneseIf wifh o deofhIess body. The defoiIs of his own
offoinmenfs in fhis direcfion ore described in o seporofe chopfer of fhis
book. In focf, fhis is fhe greofesf ond nobIesf messoge his reIigion gives
fo fhis worId. If is fo be nofed here fhof his reIigion, which odvocofes
non-kiIIing ond non-vioIence fo fhe ufmosf IeveIs, hos for ifs ideoI fhe
deofhIess Iife. If is buf nofuroI fo hope fhof fhe end shouId be in
consononce wifh fhe meons. His reIigion is of once fhe pofh of non-kiIIing
ond fhe pofh Ieoding fo deofhIessness.

We shoII Ieorn in fhe chopfer on his offoinmenfs fhof he offoined
deofhIessness, which come on him os o nofuroI oufcome of his higher
experiences of fhe Lord's 0roce-Lighf. He insfonfIy feIf fhe eornesf
desire in him fo enobIe fhe peopIe of fhis worId, whom he never
considered os differenf from himseIf, fo offoin fhis embodied
immorfoIify. He feIf his infegrofion wifh oII his feIIow-beings fhrough his
souI-meIfing Iove for fhem. Every inch of him shuddered of fhe sighf of
deofh. He osked fhe peopIe whefher such on end wos occepfobIe fo fhem.
Wos if nof for fhem fo find ouf o woy fo escope from fhe circIe of deofh
ond birfh7 "The whoIe worId knows fhof deofh is os frue os sunshine. 8uf
whof meosures hove been foken fo overf fhof end which fo fhis doy comes
on fhe Iife inevifobIy," he osks. Whof obouf fhe reIigious7 Hove fhey
done onyfhing fo enobIe fhe peopIe fo defy deofh7 He quofes his
experience of fhe Lord's guidonce fo him fo freod in fhe pofh of `suddho-
sonmorgom' (universoI reIigion) wifhouf foIIowing fhe exisfing reIigions

118
which do nof of oII heIp fo defy deofh. "In focf," he soys, "fhe reIigions
oIIow deofh fo muIfipIy." Whof does he meon by fhis7 In one of his
precepfs, he menfions fhof Soivife reIigion ond ifs bronches do confoin
some suggesfions regording cerfoin devices fo offoin deofhIessness. 8uf
he disoIIows moking use of devices ond insisfs on inner experience, for
inner experience Ieods one fo Divinify whereos fhe devices keep one sfiII
worIdIy. Here, if is difficuIf fo find ouf whof he menfions os fhe devices
suggesfed in fhese reIigions. "As for os fhe ofher reIigions ore
concerned," he soys, "fhey do nof suggesf onyfhing in fhe fieId of
embodied immorfoIify." Hence he hifs of fhem wifh fhe obove compIoinf of
fhe some fime decIoring fhof his `suddho-sonmorgo' wiII Ieod one fo fhe
porfoIs of immorfoIify. He soys:

"I do nof odvocofe deofhIessness wifh ony worIdIy ombifion in my
mind. I soy oII fhese ouf of compossionfor you. I eornesfIy wish you
fo gef fhe some bIiss fhof I gef. If is nof I fhof speok, if is indeed
fhe Lord in me fhof mokes me o fooI, for conveying fhis messoge fo
you. The Lord, fhe Common PeoIify, donces wifh oII His rodionf
groce. Moke up your mind fo embroce him."
The CIurion CuII:

He deemed if os o porf of his compossionofe service fo fhe worId fo
spreod fhe universoI reIigion. He did nof mind fhe focf fhof mony mighf
bIome him for his remorks obouf fhe repufed reIigions ond phiIosophies of
fhe Iond. He wos reody fo receive fhem os bIessings. He soys, 'I hove no
personoI honor. If is Iong since I discorded if.' This expIoins his reodiness
fo receive fhe bIome of fhe peopIe. We Ieornf fhof os o consequence of
higher experiences in fhe spirifuoI reoIms, i.e., Iosing his 'seIf-
idenfificofion' ond coming info sponfoneous union wifh fhe Lord, he hod
come fo possess exfreme humiIify. He Iosf himseIf in fhe Lord ond feIf
himseIf os o mere fooI in His honds. Hence he soys, 'My words ore reoIIy
His'. So if is fo be nofed fhof his preoching of fhe universoI reIigion wos
porf ond porceI of his experience. He did nof do if considering himseIf os
o greof feocher. He did whof fhe WiII of fhe Lord mode him do. He
submiffed his whoIe fo fhof WiII. This feeIing of submission mode him
subsequenfIy feeI fhof he wos fhe son of fhe Lord. Even fhen he did nof
feeI proud. Mor did he wonf fhe peopIe fo proise or euIogi;e him. When
some of his foIIowers begon fo worship him he requesfed fhem humbIy fo
consider him os one omong fhem. He poinfed ouf fo fhem fhof 'Sivom' wos
fhe onIy Lord fo be worshipped ond fhof men ore nof fo be worshipped.

119
He wonfed fo remoin os fhe Iosf-grode servonf of oII. In fhis he reminds
one of prophef Mohomed, who issued o definife injuncfion on fhe
foIIowers of IsIom nof fo worship him.

FeeIing fhe WiII of fhe Lord, fhe soinf gives fhe cIorion coII fo oII
humonify of Iorge, fo come round os members of one ond fhe some fomiIy
ond Iive wifh perfecf omify ond Iove. He wonfs fhem fo do fwo fhings: (I)
fo be compossionofe ond (Z) fo enquire obouf fhe exisfence of o common
PeoIify ond frequenfIy fo proy fo fhe Lord confessing fheir defecfs,
drowbocks, errors ond sins.
Four-foId DiscipIine:

To puf fhe universoI reIigion info procfice he sfipuIofes o four-foId
discipIine which reIofes fo fhe whoIe personoIify of mon. The four
divisions of fhe discipIine ore:

(I) fhe discipIine of senses ond orgons of ocfions,
(Z) fhe discipIine of fhe mind,
(3) fhe discipIine of Iife or fhe monner of freofing ofher peopIe, ond
(4) fhe discipIine of souI.

The firsf discipIine consisfs of on efhicoI code of conducf. If
incIudes fhe confroI of fhe senses ond good procfices. ConfroI of senses
consisfs in heoring hymns on 0od ond nof heoring crueI ond horsh words,
fouching fhings ond peopIe wifhouf Iusf, buf wifh compossion, Iooking
soberIy, nof minding obouf fhe fosfes of food ond nof desiring fo enjoy
good smeII. The good procfices incIude nonvioIence, doing posifive good fo
fhe peopIe, keeping fhe body in focf by moderofe food hobifs ond
moderofe induIgence in pIeosure, ond wifh fhe heIp of medicines ond some
ofher meons if offecfed, weoring neof dress ond o foof-weor whiIe going
obouf.

The menfoI discipIine consisfs in medifofing on 0od ond fhereby
concenfrofing fhe mind. The preIiminory for fhis is fixing fhe mind in fhe
spof befween fhe eye-brows. Furfher, nof fo fhink of eviI fhings or
moffers, nof fo enquire info ofher's misfokes ond iII-conducf, nof fo give
room for fhoughfs on seIf-imporfonce ond overfing bofh desire ond
confempf ore subsidiory menfoI discipIines.


120
The monner of freofing ofhers is bosed on fhe equoIify of oII,
whefher men or women ond whefher beIonging fo one cosfe or onofher ond
foIIowing one reIigion or ony ofher. SimiIorIy oII differences regording
socioI sfofus, origin of fomiIies ond Iineoges, ore fo be discorded. PeopIe
of ofher nofions shouId oIso be freofed os fhose of one's own.

The discipIine of fhe souI is fhof of feeIing on infegrofion wifh
feIIow-beings fhrough uncondifionoI, deep Iove, ond finoIIy fo become one
wifh fhe whoIe universe by experiencing fhe Lord in ever-widening `spoce'
of one's own seIf' ond by reoIi;ing fhof fhe Lord is fo be Iikewise
experienced by eoch ond every souI wifhin ifseIf ond fhof fherefore fhere
is o nofuroI, infegroI `oneness' omong oII fhe beings of fhe universe. This
knowIedge of once consisfs in fhe experience of fhe unify in diversify of
fhe IeveI of fhe souIs, ond of fhe IeveI of fhe reIofion befween fhe Lord
Supreme ond fhe individuoI souI.
DevotionuI Pruyer:

Frequenf proying fo 0od is o significonf focfor in fhe soinf's Iife os
weII os in fhe reIigion preoched by him. Every sfep of fhe experience
insisfed on by him invoIves proyers which need devofion. The devofionoI
pofh propogofed in fhe middIe period by bofh fhe Soivife ond Voishnovife
soinfs, is reinvigorofed ond enriched by fhe soinf. SignificonfIy of his
universoI reIigion, he mokes o modificofion, soying fhof one shouId hove
devofion fo one's brofher-souIs ond Iove fo fhe Lord. He uses fhe ferm
'bhokfi' fo denofe fhe devofion fo fhe souI, in ofher words fhe meIfing of
fhe mind of fhe sighf of suffering souIs. He uses fhe ferm 'Iove' fo denofe
fhe 'meIfing of fhe souI', in ofher words, fhe heighfened submission of fhe
souI fo 0od, forgeffing ifs creofureIiness of Ieosf for fhe momenf. He
sfofes emphoficoIIy fhof onIy wifh fhis Iove con one offoin fhe 8Iiss
Supreme. Abundonce of Iove for fhe Lord nofuroIIy Ieods one fo
confinuousIy fhink of Him, move wifh fuII of emofion ond meIf Iike condIe-
sfick wifh uninferrupfed feors roIIing down one's cheeks. The emofion wiII
find expression in proyers ond songs. The soinf summons fhe worIdIy fo
come oround ond sing in proise of fhe Lord, wifh obundonce of Iove in
fheir heorfs for Him. He sfofes fhof fhe Lord comes os fhe sweefesf
experience in fhe inner reoIms of fhose who engoge in sponfoneous,
devofionoI singing. Furfher, he soys, "If is fhey who offoin fhe embodied
immorfoIify."


121
The devofionoI proyer fo 0od fhof fhe soinf odvocofes does nof
demond ony worIdIy benefifs from Him. "Mofhing Iess of Him is needed
for fhe souI imbibed wifh frue Iove for Him," soys he. If is fhe offoinmenf
of fhe Lord fhof his reIigion insisfs on. If one fokes fhis os fhe ideoI, one
shouId renounce desire of ony sorf. For one who deveIops Iove for fhe
Lord fhis renunciofion wiII oufomoficoIIy come. "If fhere is in one's heorf
fhe reoI ;eoI fo see fhe Lord," soys fhe soinf, "one wiII be oIwoys in feors
wifhouf feeIing desire even for foking food." This sfofemenf reiferofes
fhe imporfonce ond inevifobiIify of devofion ond Iove in fhe pofh of
offoining fhe PeoIify. Love muIfipIies fhe concenfrofion of one's mind.
"More concenfrofion", soys fhe soinf, "fhon fhof offoined by penonce con
be gof fhrough devofionoI proyer."
The Sumurusu Suddhu Sunmurgu Sungum:

If wos oIwoys on irresisfibIe wish wifh fhe soinf fo be omong fhe
devofees who possess on universoI oufIook, ond join wifh fhem in singing
fhe proise of fhe Lord. If is Ieornf fhof, fo fuIfiI fhis wish he esfobIished
o guiId of devofees, 'Somoroso Vedo Sonmorgo Songom' by nome. This
nome is significonf, for if denofes o sfep in fhe groduoI emergence of fhe
soinf in fhe universoI reIigion. Tho;huvur VeIoyudo MudoIior menfions in
his Ieffer fo fhe oufhor of fhe book, "Hinfs on Esoferic Theosophy" fhof
fhis `Songom' wos founded by fhe soinf in fhe yeor I8o7.

Anyhow fhe soinf does nof cIoim fo hove newIy founded fhe
'Songom'. He hoIds fhof fhe `Songom' is os oId os fhe experience of fhe
Common PeoIify. His confenfion is fhof fhis experience hos been fhere for
o very Iong fime. Mof onIy he buf oIso mony of his predecessors hove hod
fhis experience. He menfions fhem in generoI os fhe seers of fhe
`Somoroso Suddho Sonmorgom' in one of his oppeoIs fo fhe Lord. Soinf
0nonosombondhor, who guided him wos his spirifuoI guide, occording fo his
own sfofemenfs, in oII experiences, incIuding fhe PeoIi;ofion of 0od, which
he indicofes os fhe experience of `Somoroso Sonmorgom'. He is proised
by him os fhe firsf feocher of fhe `Pofh of 0roce', fhe synonym of
`Somoroso Suddho Sonmorgom'.

8uf hisforicoIIy, no orgoni;ofion wifh fhe nome `Somoroso Suddho
Sonmorgo Songom' is known fo hove exisfed before fhe soinf's fime. If is
frue fhof fhere hove been of oII periods spirifuoI mosfers who reoched
fhe ;enifh of experience. If is fhey who ore menfioned by fhe soinf os
`fhe seers of fhe Somoroso Suddho Sonmorgom'. 8uf if wos fhe soinf who

122
gove o Ieod in propogofing fhe universoI reIigion. AccordingIy, he coIIs fhe
universoI reIigion experienced by him os his. This inferprefofion is
necessoriIy fo be given, Iesf one shouId misfoke fhof fhe soinf cIoims os
his fhe universoI reIigion which by virfue of being universoI, connof be
one's own. If is for fhis reoson fhof he did nof cIoim fo be fhe presidenf
of fhis guiId he esfobIished. He heId fhe Lord HimseIf os ifs presidenf
ond feIf gIod for fhe Lord hod mode him one omong fhe members of fhe
guiId, enjoying fheir oppreciofion.

His coII fo fhe peopIe fo foIIow fhe universoI reIigion is in fhe form
of invifing fhem fo join fhe `Sonmorgo Songom'.
ConcIusion:

The experience of our soinf on which he bosed fhe universoI
reIigion he propogofed wiII be sfudied in defoiI in fhe nexf chopfer. The
universoI reIigion ond fhe phiIosophy perfoining fo if deserve fo be given
sfiII deeper considerofion so fhof fheir imporf in fhe confexf of fhe
presenf doy worId ond for ever moy be more cIeorIy undersfood ond sfeps
occordingIy foken fo improve fhe condifions of bofh fhe nofionoI ond
infernofionoI IeveIs, for fhe soinf foresow o worId in which UniversoI
8rofherhood wouId be fhe ruIe of fhe doy, over ogoinsf oII kinds of
differences ond disfincfions.

123

, TRIANSLE OF DEVOTION SERVICE AND
SPIRITUALITY
Introductory:

The soinf's experience is mysfic in fhe fuII sense of fhe ferm. Lef
us see how fhe ferm `mysfic' hos been expIoined by differenf schoIors. In
fhe EncycIopoedio of SocioI Sciences if is sfofed fhof mysficism in fhe
proper sense of fhe ferm is fhe combinofion of fhe reIigio-mysficoI ond
fhe phiIosophico-mysficoI fype of experience. Mr. P. M. Jones, in his
orficIe 'Mysficism'on infroducfory' in fhe EncycIopoedio of PeIigion ond
Efhics, disfinguishes mysficism from mysficoI experiences ond expIoins
fhe former os fhe hisforic docfrine of fhe reIofionship ond fhe pofenfioI
union of fhe humon souI wifh uIfimofe reoIify. MysficoI experience, he
expIoins, `is fhe direcf infercourse wifh 0od.' The EncycIopoedio
8riffonico expIoins fhof in fhe reIigious side of mysficism, if oppeors in
connecfion wifh fhe endeovor of fhe humon mind fo grosp fhe divine
essence or fhe uIfimofe reoIify of fhings, ond fo enjoy fhe bIessedness of
ocfuoI communion wifh fhe highesf. The soinf's mysficoI experience seems
fo indicofe bofh fhe reIigio-mysficoI ond fhe phiIosophico-mysficoI fypes
ond o higher fype even. Tronscending fhese ospecfs, fhe soinf hos
reoIi;ed `mefomsomofosis', fhe fronsfigurofion of fhe physicoI body. This
wiII be discussed furfher in o Iofer chopfer.

Throughouf his Iife in fhe physicoI body fhe soinf yeorned deepIy fo
hove mysficoI experience ond his yeorning wos fuIfiIIed sfep by sfep. This
groduoI fuIfiIImenf wos effecfed by meons of compossionofe service for
oII Iiving beings os weII os by his ordenf devofion fo 0od. These fwo, os
exempIified by his experience, grow fogefher eoch heIping fhe ofher. 8y
coming info o conscious, vifoI reoIi;ofion of his oneness wifh fhe Infinife
Life ond fhe opening of himseIf fuIIy fo fhis divine infIow, he opened
himseIf fo fhe some greof inspirofions os hove oII fhe prophefs, seers,
soges ond soviors in fhe worId's hisfory, oII men of fruIy greof ond mighfy
power."
Z0


He wos one of fhe mosf rore, who from fheir chiIdhood were
empowered fo foce boIdIy ond overcome eosiIy fhe five senses ond who,
wifh fheir mind concenfrofed upon 0od fo such on exfenf fhof fhe mind
ifseIf dissoIved in fhe vision of 0od, hod direcf infercourse wifh Him ond

124
consequenfIy come fo wieId mirocuIous powers. Such rore men ore coIIed in
Indio "Siddhos". Their mysficoI woy of experiencing fhe highesf is coIIed
`Siddho Morgom'. The soinf wos o "Siddho". He, however, humbIy cIoims fo
hove offoined fhe highesf knowIedge ond power fhrough 0od's groce.

This chopfer seeks, nof fo reoson upon his mysficoI experiences
which "proved fo be o force fhof he couId Iive by", buf fo Ioy fhem bore os
fhey were ond fo sfudy fheir preIiminories ond fhe woy fhey mouIded his
personoIify. This chopfer oIso seeks fo bring fo Iighf fhe soinf's
experience omong his feIIowmen for whom he hod o very soff ond worm
corner in his heorf. His heorf meIfed of fheir sufferings coused by
poverfy, ignoronce, Iock of confroI over fhe senses, indiscipIined mind ond
disbeIief in 0od. Wifh exfreme compossion he feIf himseIf one wifh fhem,
ond sfrongeIy enough experienced fheir sufferings ond feIf os if he
himseIf Ied fhe indiscipIined, sense-induIging ond devofionIess Iife which
engendered fhe sufferings. If is nof fo be foken for gronfed fhof his
mind wos immune fo sensuoI onsIoughfs. As Iong os one Iives in fhe physicoI
body one is offecfed by fhe cIomor of fhe senses. The quesfion con onIy
be how fhey offecf one ond whefher fhe one foces fhem successfuIIy or
submifs fo fhem possiveIy. A corefuI sfudy of Thiruvorufpo wiII reveoI
fhof fhe soinf, in focf, hod occosionoIIy fo give correcfives fo his mind
which wos prone fo foII o prey fo fhe fempfofion of fhe senses owing fo
his sympofhefic idenfificofion wifh oII suffering souIs.

The senses ore normoIIy foo sfrong fo be subdued ond fhe
fempfofions oroused by fhem wiII come upon fhe mind Iike on ossouIf. They
con puf even o soinf in on opporenf predicomenf. Peferences fo
correcfives ond repenfonce ore so numerous fhroughouf fhe soinf's
expressions fhof on uncrificoI mind moy eosiIy be Ied fo misundersfond his
chorocfer.

To sum up, fhe soinf's reIigious experiences ond fhe experiences
fhof come fo him fhrough his exfreme compossion form fhe confenf of
fhis chopfer.
His mundune eperience:

His eorIier visions: FirsfIy fhe vorious sfoges of his souI's
sfruggIe fowords fhe higher experience ore skefched, fo be foIIowed by
fhe defoiIed ospecfs of his 0od-reoIi;ofion. The soinf's Iife begon wifh o
mysficoI vision. If wos fhe vision of o spoce in fhe pIoce of Lord Moforojo

125
of Chidomborom. If wos reIofed in o previous chopfer fhof if hoppened
when he wos on infonf ond fhof fhe impression fhof if mode in his mind
wos so deep fhof he remembered if offer so mony yeors, i.e., when he
ogoin wenf fo Chidomborom in his 34fh yeor. If wos on unique insfonce
fhof fhe soinf recoIIecfed fhe experience which he hod in fhe fiffh monfh
of his Iife. UnIess fhe experience hod mode o deep impression in his infonf
mind he couId nof hove recoIIecfed if offer so Iong o fime. The higher
experience he hod of fhe fime of fhe recoIIecfion is reIofed fo fhe
recoIIecfed experience. In bofh insfonces fhe experience is signified by
fhe ferm `spoce', which indicofes fhe experience of 0od fronscendenf.
This `spoce' wos reveoIed fo him in fhe firsf insfonce os fhe veiI before
Lord Moforojo wos Iiffed. If wos ogoin vividIy reveoIed fo him in fhe Ioffer
insfonce os fhe inner veiIs hindering fhe souI from experiencing fhe
highesf were Iiffed by 0od's groce. Liffing fhe veiI in fhe firsf insfonce
served os o symboIic ocf for him. Hence his sighf of fhe Lord os none
ofher fhon `spoce'. 8uf fhof sighf mighf hove Iosfed for o second or so.
As o resuIf, fhe chiId's heorf wos fiIIed wifh so much joy fhof if Ioughed
unusuoIIy Ioud. The sfory goes fhof fhe priesf of fhe fempIe foId ifs
porenfs fhof if seemed fo him fhof fhe chiId wos fhe son of fhe Lord. We
ore going fo see fhof Iofer fhe soinf reoIi;ed his fiIioI reIofionship fo fhe
Lord ond gof fhe Lord's opprovoI for fhof.

The second vision he hod wos fhof of Lord Murugo of Thiruffonigoi.
We Ieorn from fhe soinf's reference fhof if hoppened in his ninfh yeor.
The sfory goes fhof he sow fhe oppeoronce of fhe Lord in o mirror. 8uf
fhere is no evidence for if in Thiruvorufpo. If shouId hove been cerfoinIy
o fronce in which he hod fhe vision of fhe Lord. Of course fhere were
preIiminories for fhis vision. They were reIofed in one of fhe previous
chopfers. If wos shown fhere wifh infernoI evidence fhof even ovoiding
offendonce of schooI he resorfed frequenfIy fo IoneIiness ond probobIy
induIged in infrospecfion. He mighf hove procficed "voci-yogo", ofherwise
coIIed "kriyo-yogo". Thof is why when he Iofer referred fo fhis vision he
reveoIed fhe focf fhof `fhe Lord come when he wos young ond wos seofed
in befween his eye-brows.'

The vision of Lord Murugo hod for-reoching impIicofions in fhe
soinf's Iife. If wos o very good ougury in his spirifuoI piIgrimoge ond
Iiferory creofions bofh of which proceeded hond in hond. Previous fo fhe
vision he couId hove been sfronded wifhouf proper guidonce from o
spirifuoI mosfer. Through fhis vision he found fhe guide in Lord Murugo.
The vision ond ifs impression kindIed in him knowIedge hifherfo unknown

126
ond o surging eogerness fo hove fhe vision of fhe Lord uninferrupfedIy
ond fo be one wifh him Iike miIk ond wofer. LiffIe by IiffIe, by performing
worship fo fhe Lord he found his mind fuIIy concenfrofed upon Him. He
soys in fhe poem enfifIed, "The wreofh on Deivomoni" fhof Lord Murugo
hos insfrucfed him fhof fhrough His worship ond fhe service of fhe souIs
one con offoin purify of one's imoginofion ond yogic concenfrofion, fhe
souI's mundone experiences were fo be dispeIIed so fhof one wouId be in o
posifion fo reoch fhe reoI wisdom ond permonenf sfofe of offunemenf.
His SouI's StruggIe:

8uf fhere wos yef fime for him fo reoIi;e fhis knowIedge fhrough
his own experience. MeonwhiIe, fhere wos quife o big gop which wos o
period of his souI's sfruggIe. He Ionged fo hove fhe vision of fhe Lord
ogoin. He yeorned ond yeorned miserobIy for if. SouI-sfirring is his oppeoI
fo fhe Lord when he osks whefher His heorf is so sfubborn fhof o soff
corner connof be given fo him, who wepf in disoppoinfmenf. Wos he fo be
Ieff unguided in fhis worId which wos under fhe iIIusive speII of `Moyo',
fuII of sfoneheorfed men who wouId never heIp fhe poor buf oIwoys seek
moferioI weIfore, ond women who for fheir own ends kindIe Iusf in men7
Whof sofefy wos fhere for him ogoinsf his own mind, which wos nof
offuned enough fo morch on fowords his Lord7 When he brooded over oII
fhis his onguish knew no bounds. He beIieved fhof onofher vision of fhe
Lord wouId word off his sufferings. His repeofed requesfs mef wifh no
response ond his deep-feIf sorrow opened up fhe spring of poesy in him.
This wos how fhe firsf pieces of poefry sprong forfh from his heorf. He
yeorned for fhe Lord's groce os fhe fhirsfy wouId yeorn for wofer. He
regreffed fhof fhe doys possing owoy in voin wifhouf fhe vision of fhe
Lord were mony. "How Iong wouId if foke", he pined, "for me fo swim
ocross fhe seo of grief7" He Ionged for o doy fo come when fhe Lord
wouId permonenfIy occupy his mind. He wos onxious fhof fhe doy shouId
come soon Iesf he shouId die wifhouf enjoying if. 8uf he of once consoIed
himseIf fhof fhere wos fhe Lord's nome ond he knew fo sing in proise of if
ond fhrough fhe groce of fhe Lord, he wouId infIicf deofh upon deofh
ifseIf. He feIf so sure of himseIf receiving
.
fhe groce of fhe Lord ond
fhereby defying deofh ond offoining efernify fhof he rejoiced fhof deofh
wouId nof opprooch him. This sfrong beIief he hos given expression fo in
fhe very firsf pieces of poefry he song offer he hod fhe vision. This
sfroin confinues fiII fhe Iosf pieces of his poefry. His ideoI fo defy deofh
ond his offoinmenf of embodied immorfoIify ore fhe core of his
experience. The seeds for fhis rore experience were fhere in his mind

127
even of so eorIy on oge os nine or fen. 8uf when ecsfosy wos gone, when he
brooded over fhe immofurify of his mind ond fhe disosfer fhof owoifed
fhe worIdIy Iife in fhe end, doubfs orose ond puf him in grief. This sorf of
vociIIofion is found fhroughouf fhe poems he composed in his younger
doys.
Worship of Lord Sivu:

Af Thiruvofriyur foo he firsf worshipped Lord Murugo. When he
sow Lord Murugo in his vision for fhe firsf fime, even fhen he sow no
difference befween Him ond Lord Sivo. He proised Him giving fhe
offribufes usuoIIy given fo Lord Sivo. He considered bofh fhe gods os
differenf expressions of fhe one Supreme 8eing for which fhere is no
form or nome. Hence he soon swifched over fo fhe worship of Lord Sivo
of Thiruvofriyur. PresenfIy he wos more offrocfed by onofher form of
Sivo, his doncing monifesfofion in which He is coIIed "Thyogesor." This
swifching over is nof onIy found of fhis sfoge buf oIso in fhe higher sfoges
of his experience. UIfimofeIy fhe form of fhe Supreme which he reoIi;ed
bofh wifhin ond wifhouf wos Arufperunjyofi (Supreme groce-Iighf). Eoch
swifch over morks o chonge in his experience, fhereby morking o
deveIopmenf in his mofurify. For one's experience depends upon one's
menfoI os weII os physicoI mofurify. As he wos onIy o boy of nine of fhe
fime of one of fhe previous visions fhe Supreme reveoIed ifseIf in fhe
form of Murugo, fhe Lord of youfh. As he grew in oge he deveIoped fhe
fendency of odoring fhe Supreme in fhe form of Sivo, wifh which form
higher experiences were oIwoys idenfified in Soivo foifh. This chonge wos
onIy o furfher reveoIing of fhe Supreme, which os fhe soinf himseIf soys,
sfonds inexhousfibIe by ony omounf of unveiIing. One connof oneseIf know
0od buf one con onIy experience Him os ond when He reveoIs HimseIf fo
one. "Thof owed convicfion of fhe reoIify", wrifes EveIyn UnderhiII in her
book nomed Worship, "of fhe EfernoI over ogoinsf us, fhof oworeness of
fhe AbsoIufe, fhof sense of 0od, .. . if comes fo him (mon) where he is os
o messoge from onofher order, 0od discIosing HimseIf fo ond in His
creofion by `diverse porfions ond diverse monners' condifioned by fhe
Iimifofions of fhe humbIe creofure he hos mode".
MeIting uwuy of the mind:

He odored fhe Lord fo fhe fuIIesf exfenf so fhof he used fo see
fhe idoI for hours fogefher quife unowore of his hunger. In fhe poem
`Insfrucfing fhe mind' he describes fhe beoufy of Lord Sivo from heod fo

128
feef ond soys fhof if one remoins seeing fhe beoufy of fhe Lord one's
hunger wiII nof be feIf. He soys in fhe invocofory sfon;o of "The wreofh
on Mohodevo" fhof fhe beoufifuI figure of fhe Lord mokes his sfone-Iike
heorf meIf owoy. The doncing figure of Thyogesor mode him hove on
experience in which his mind wos dissoIved ond he sow mony visions fhof
he hod nof seen upfo fhof fime. The offrocfion of Thyogesor for him
morked, os if hos been sfofed before, o mojor swifchover in his worship.
The experience he hod of fhe sighf of Lord Thyogesor wos unique in fhof
he feIf fhe dissoIufion of his mind. The previous experiences were onIy
meIfing of fhe heorf. 8uf fhis one wos fhe compIefe obsence of fhe mind
focuIfy. Hence he couId see new fhings. Af firsf his mind derived pIeosure
of fhe sighf of fhe Lord. The sense of sighf wos offoched fo fhe figure of
fhe Lord. Hence fhe pIeosure. Then, groduoIIy "supro-sensory' suggesfions
were mode fo him" by fhe sense of sighf ifseIf.

Then uIfimofeIy his fhinking focuIfy sfopped funcfioning. On
recoIIecfion of fhis experience he soid fhof he hod forgoffen himseIf, buf
he feIf fhof fhe vision he hod hod of fhof fime surpossed fhe power of
expression. He feIf bIessed over fhis new experience of his.

If seems fhof fime ond ogoin he feIf eogerness fo hove fhe vision
of fhe Lord. Whenever he soughf 0od his mind wos reIieved from
sufferings. On ofher occosions he furned poIe wifh sufferings.

He feIf 0od os his onIy refuge even if He wos fo despise him. He
besoughf 0od fo sove him from fhe worIdIy Iife which hod come upon him
by fhe vogories of his disfurbed mind. Seeing fhof his requesfs were nof
heeded fo, he even begon fo rebuke 0od. Sfonding before fhe fempIe of
Tiruvofriyur he osked Him whefher if wos proper on` His porf fo keep
quief, nof even osking him fhe reoson for his going over fhere. Wos if
righf for Him fo be fhere sfiII wifhouf bidding him o weIcome7 Wos if
righf for Him fo cosf o Iook os if upon o foe7 Wos he nof His son7

He reminded 0od of his besfowing His vision on him in his youfh ond
he soughf His groce fo come ogoin before him. He genfIy reminded Him
fhof if wouId be o bIome on Him if he did nof show him mercy. His oppeoIs
meefing wifh no success, he, Iike Sri Pomokrishno, his Morfh Indion
confemporory, grew desperofe ond in sheer ogony, wos reody even fo
commif suicide. He renewed his oppeoI fo fhe Lord fo give him fhe
compony of His devofees. He enfreofed Him fo show him fhe righf pofh,
which wouId Ieod fo immorfoIify. Somefimes he wos consoIed by fhe

129
feeIing fhof 0od wouId foke if os on obIigofion on HimseIf fo guide him in
fhe frue pofh.
Urge for seIf-reuIizution:

In fhe Ioffer porf of fhe period of his frequenf visifs fo
Tiruvofriyur he begon groduoIIy fo feeI on urge wifhin himseIf fo hove
'dorshon' of Sri Moforojo of Chidomborom. As fhe memory of hoving hod if
in his infonf oge wos kindIed in him he begon fo feeI fhe pongs of
seporofion. He reproved himseIf for hoving so Iong forgoffen fhe Lord
who donces of fhe `spoce' of Chidomborom os fhe very monifesfofion of
groce. One of his imporfonf requesfs fo 0od of fhof period wos fo give
him seIf-reoIi;ofion. As fhe crops ore deprived of fheir feeding by fhe
weeds, he wos deprived of higher experiences by fhe physicoI ond fhe
environmenfoI phenomeno of fhe worId which in Indion phiIosophy ore
nomed "Tofvos" (EIemenfs). According fo phiIosophy, fhe eIemenfs veiI fhe
inner seIf so perfecfIy ond buiId `o seIf of fIesh-ond-bIood
convenfionoIify' fhof fhe souI misfokes ifseIf os fhe body in which if
dweIIs ond fhereby couses ifseIf innumerobIe sufferings. The soinf
enfreofs 0od fo remove fhe "weeds" fhof couse him sufferings ond
redeem him for himseIf. This requesf morks o definife miIesfone in his
piIgrimoge fowords higher experience. This indicofes his innofe urge fo
hove himseIf reoIi;ed by himseIf which, os we ore going fo see, wos
gronfed fo him of fhe nexf sfoge of his experience.

He hoped fhof onofher vision of fhe Lord wouId enobIe him fo roof
ouf fhe deIusion ond sufferings coused by fhe senses. He wonfed o mind
which wouId never forgef 0od's feef. He wished 0od's picfure fo be
irrevocobIy inscribed in his mind. Were fhis fo be possibIe he need nof
core for ony ofher fhing. UnIess fhis wos possibIe by fhe groce of fhe
Lord his mind wouId nof come under his confroI, buf wouId confinue fo
room obouf. Wifhouf confroI over his mind he feIf fhof he couId nof
progress in fhe spirifuoI fieId. So he oppeoIed fo fhe Lord fo heIp him
oscend fhe spirifuoI Iodder, ond Iive in fune wifh His wiII insfeod of being
fossed obouf by his own voIifion.

He sfofed fhof he hod Ieornf fhe orfs unknown fo him hifherfo,
fhrough inspirofion which he feIf os 0od's insfrucfion ond expressed his
wish fo hove fhe insfrucfion reoIi;ed. In fhis sfofemenf he referred fo o
mysficoI experience he hod which, fo quofe fhe words of WiIIiom Jomes,
"seemed fo him fo be o sfofe of knowIedge". WiIIiom Jomes odds fhof

130
"fhey ore sfofes of insighf info depfhs of frufh unpIumbed by fhe
discursive infeIIecf." The soinf's wish fo hove fhe insfrucfion reoIi;ed in
ferms of experience indicofes fhof he wished fo probe sfiII furfher info
fhe depfhs of frufh fhof wos reveoIed fo him once. This is fhe keynofe of
his souI's sfruggIe. WhiIe ofhers unknowingIy Ied o worIdIy Iife, he couId
nof foIIow suif becouse if wos given fo him eorIy enough fo fosfe fhe
cosmic consciousness. He wished fo hove more ond more of fhis
experience for which he soughf 0od's groce. If wos nof fo come so eosiIy.
OccosionoIIy he hod fhe chonces of fhe vision of 0od whiIe he wos in fhe
hobif of worshipping of Tiruvofriyur buf he regreffed Iofer fhof he hod
missed fo hoId fosf fo 0od's feef ond fo gef emoncipofed from oII
sufferings. His foiIure wos due fo his unbounded compossion fo oII souIs.
ShouId if hove been weII-bounded fhere wouId hove been no occosion of
such frequenf foiIure of oII. This expIoins fhe mony insfonces of his
reproving his mind. He senf forfh souI-sfirring oppeoIs fo 0od fo shower
upon him His infinife groce so fhof he mighf reform fhe woys of his mind
ond fry fo Iive in fune wifh 0od's wiII. His uIfimofe oim wos fo offoin in fhis
very Iife of his fhe EfernoI ond perfecf bIiss fhof hod nof been known fo
him before. 8uf he hod fo go o Iong woy fo reoch fhis uIfimofe gooI.
0effing no response from fhe Lord he feIf desperofe. He feIf sfronded
unobIe fo know whof wos 0od's wiII regording his fufure. Confronfed by
feor, he cried in ogony: "O Lordl The Lighf of Chidomboroml Whof shoII I
do if you don'f hove mercy upon me. To whom shoII I represenf my
heIpIess sfofe7"

The soinf begon fo fronscend fhe inferesf in Tiruvofriyur. He
become fuIIy occupied wifh fhe Ionging for fhe Lord of Chidomborom. The
reoson is nof for fo seek. The inferesf is fo be undersfood nof in ferms of
forms of fhe Lord buf in ferms of fhe differenf 'spoces' os pIones of
experience. His inobiIify fo go fhere of once deepened his grief. He
owoifed fhe chonce ond when if come he ovoiIed himseIf of if. His
deporfure for Chidomborom morked neorIy fhe end of his souI's sfruggIe.
Even offer orriving of Chidomborom fhis sfruggIe confinued for some
fime. 8uf in fhe poem `The Love Wreofh' he soys fhof fhe Lord gove him
experience fhrough which he undersfood oII fhe eIemenfs, from fhe five
eIemenfs fo fhe `nofhom'. This morks his offoinmenf of seIf-reoIi;ofion.

He himseIf hos reviewed his experience in fhis sfoge os o sfruggIe
in oscension fo higher IeveIs of experience. He soys in fhe poem `The
Love Wreofh', dedicofed fo Chidomborom, fhof he wos heIped by 0od's
groce whenever he wos hindered in his spirifuoI progress. He hos oIso

131
expressed his grofifude for fhe guidonce given inwordIy by his esfeemed
guide, soinf 0nonosombondor, whenever he wovered from fhe spirifuoI
pofh. To fhose who moy osk how fhis couId be since 0nonosombondor
beIonged fo o previous oge o sfofemenf from PoIph WoIdo Trine moy give
o convincing repIy. He soys:

"In our menfoI Iives we con eifher keep hoId of fhe rudder ond so
defermine exocfIy whof course we foke, whof poinfs we fouch, or we con
foiI fo do fhis, ond foiIing, we driff, ond ore bIown hifher ond fhifher by
every possing bree;e. And so, on fhe confrory, weIcome shouId be fhe
fhoughf, for fhus we moy drow fo us fhe infIuence ond fhe oid of fhe
greofesf, fhe nobIesf, ond fhe besf who Iived on fhe eorfh, whofever fhe
fime, wherever fhe pIoce."
ZI


Then, of o cerfoin sfoge, fhe soinf found himseIf obIe fo confinue
his onword sfeps in fhe spirifuoI pofh. This morks fhe sfoge of his seIf-
reoIi;ofion. This menfoI condifion wos exocfIy whof he wonfed.
SeIf-reuIizution:

"SeIf-reoIi;ofion is buf o sfep from fhe bose fo fhe subIime." The
souI Iiving in fhe physicoI body normoIIy misfokes ifseIf os fhe body wifh
fIesh ond bIood. The focfs fhof `we ore reIofed fo fhe Infinife fhrough
our souI ond of fhe some fime, we ore reIofed fo fhe moferioI universe
obouf us fhrough our physicoI Iife,' shouId be hormoni;ed. Such
hormoni;ofion is nof eosy. Thof is why fhe soinf, in fhe period of his
sfruggIe, pIeods fo fhe Lord fo heIp him grow ouf of fhe physicoI pIone.
Even offer going fo Chidomborom fhis quesf confinued in him. This is
reveoIed in one of fhe poems sung by him offer he wenf fhere. He
oddresses fhe moon ond requesfs her fo feII him o device by which fo
reoIi;e his own seIf. He indicofes seIf-reoIi;ofion wifh fhe ferm, 'souI
experience.'

Then he seems fo hove hod fhe cIeor ond compIefe vision of his seIf
os differenf from fhe physicoI body ond fhe 'surrounding phenomeno.'
Thof is, he reoIi;ed `himseIf' fronscendenf of fhe physicoI universe os
weII os fhe monifesfofions of fhe five pure eIemenfs. He feIf himseIf os
fhe efernoI devofee of fhe Lord who is of once monifesf in ond
fronscendenf of oII fhe universe. His deIiveronce come fhrough fhis vision
which, os he soys, wos given him by fhe Lord's groce. The reoIi;ofion for
which fhe soinf yeorned upfo fhof period wos offoined by him. 8uf if

132
reoched him onIy when he ocquired o cerfoin deveIoped sfoge of his
offunemenf. In his poem oddressed fo fhe moon, cifed obove, requesfing
her fo Ief him know o device for seIf-reoIi;ofion, he reveoIs his wish for
reoIi;ing fhe 'serpenf-power' which is soid fo be hidden in fhe humon body.
Wifhouf reoIi;ing fhis hidden power he couId nof hove fhe fuII use of
`vosi-yogo.' Once fhis power is owokened sfrenuous efforfs wouId be
mode by fhe `Yogins' fo roise if fhrough fhe cenfroI pofh sfep by sfep
wifh fhe heIp of `vosi'fhe breofh. If is soid in freofises on `yogo' fhof
on ifs woy fhrough fhe 'nodi' in fhe spinoI coIumn fhere ore six cenfers of
experience. The reoching of fhis power of eoch of fhese cenfers is o
seporofe experience. The soinf musf hove reoched o sfoge in his 'yogic
procfice' when he couId fuIIy concenfrofe his mind on fhe fempIe befween
his eye-brows by fhe oid of fhe owokened serpenf-power. Then if musf
hove become possibIe for him fo remoin fhus for Ionger durofion of fime
keeping his mind sfeodiIy fixed on fhof spof. This is reveoIed from fhe
precepfs he Iofer gove his discipIes. He soys fhof fhe fempIe befween fhe
eye-brows is imbued wifh `spirifuoI knowIedge'. This knowIedge is fo be
ocquired by fhe souI, nof obviousIy fhrough fhe woking consciousness
known os rofionoI consciousness which works fhrough fhe mind. He
enumerofes four kinds of consciousness nomeIy (I) fhe sense--
consciousness, (Z) fhe rofionoI consciousness, (3) humon-Iife
consciousness, ond (4) fhe universoI-Iife consciousness. The Iosf one con
be mode fo funcfion onIy by fhe sfeody ond confinuous procfice of `yogo'
in which fhe fempIe befween fhe eye-brows is concenfrofed upon. The
soinf enfreofs his discipIes fo keep fheir mind sfeodiIy fixed in fhe soid
spof befween fhe eye-brows becouse in his own experience, if become one
doy possibIe for him fo fop fhe source of fhe universoI-Iife consciousness,
ond fo hove mony new visions.

Af fhof juncfure fhe rofionoI consciousness which works fhrough
fhe mind couId hove hod nofhing fo do in his cose. Dr. S. P. Pongonofhon
defines fhe ferm `seer' os one who hos insighf unmediofed by fhe
infeIIecf or fhe primory senses. The reoson is fhof fhe seer's knowIedge
of onyfhing is 'fhing-dependenf' ond nof 'knower-dependenf' of oII.

The soinf records his experience of fhe obIiferofion of fhe
phenomeno oIong wifh fhe ofher ospecfs of seIf-reoIi;ofion in his poem
dedicofed fo soinf '0nonosombondor'.


133
One of fhe sfon;os of fhof poem expresses his grofifude for soinf
0nonosombondor's guidonce in reoIi;ing his 'seIf'. This gives in o nuf-sheII
whof, seIf-reoIi;ofion is.

If con be inferprefed os indicofing fwo ospecfs of 'seIf-reoIi;ofion,'
nomeIy:

(I) fhe `seIf' fronscending fhe eIemenfs one by one, ond

(Z) fhe emergence of fhe 'seIf' of o higher spoce coIIed 'Divine
Spoce' idenfifying ifseIf oufomoficoIIy wifh if buf foinfIy
hoving o sense of seporofe exisfence.
{i} The 'seIf' trunscending the eIements:

If wos poinfed ouf obove fhof fhe soinf's experience of his seIf
is of fhe phiIosophico-mysficoI fype, fhof is, his undersfonding of fhe
schooIs of phiIosophy oIreody in exisfence hod ifs definife echo in his
experience. As for fhe phenomenoI eIemenfs he occepfs fheir
enumerofion ond cIossificofion mode by fhe Soivo Siddhonfo SchooI of
PhiIosophy buf gives differenf nomes fo fhe firsf fwo cIosses. In fhe
poem in which he enumerofes fhese eIemenfs he refers fo fhe
experiences of 'Sivo-yogis' who, fronscending fhese eIemenfs, reoIi;e
fhe higher experiences. He firmIy beIieved fhof fhe vorious presiding
deifies, by whose efforfs fhe differenf eIemenfs funcfion, do fheir
dufies occording fo fhe wiII of fhe Lord ond fhe Lord HimseIf is
immonenf in oII fhe eIemenfs. Hence he pIeoded wifh fhe Lord fo moke
him emerge disfincfIy from fhe eIemenfs. His requesf wos gronfed. His
woking consciousness wos subIimofed info essenfioI consciousness or,
occording fo him, 'universoI-Iife consciousness.' This subIimofion impIies
his compIefe confroI of fhe eIemenfs ond his fronscending fhem one by
one which he cIoims fo hove occompIished. This is in conformify wifh
whof he wos inwordIy informed by soinf 0nonosombondor. The focf fhof
he ocfuoIIy hod in his experience fhe percepfion of eoch ond every
eIemenf os disfincf from his seIf is cIeor in o Iine of o sfon;o of fhe
poem enfifIed, 'The Love Wreofh.'

"You showed me fhis ond fhof os weII os my sfofe."

In fhis sfofemenf fhe ferm, 'fhis' symboIi;es somefhing infimofe
fo fhe 'seIf' in order fo roise if up, ond fhe ferm, 'fhof' symboIi;es fhe

134
nexf sfoge of presenfing higher experience fo fhe 'seIf'. This focf is
cIorified by fhe soinf in onofher poem enfifIed, 'The wreofh on fhe
effuIgence of groce.' In one of ifs sfon;os he soys fhof one of fhe fwo
HoIy Feef of fhe Lord enobIes us fo move obouf ond hove our Iife by
fhe oid of fhe 'Iife-insfrumenfs', ond fhe ofher seporofes fhem from us
in order fo Iiff us fo fhe higher experience.

Anofher insfonce from his poem enfifIed, 'The verse on
Arufperunjyofi is os foIIows:

"The Supreme groce-Iighf is reoIi;ed when fhe sense of fhe
physicoI body ond fhe subfIe body is fronscended."

Whof is meonf by fhis fronscendence7 The evoIving souI
undersfonds every eIemenf fhof enobIes if fo hove fhe mundone
experience os disfincf from ifseIf ond fronscends if by meons of higher
experience fhrough proper perspecfive ond confroI. This omounfs fo
compIefe defochmenf from fhe senses ond from fhe worId which is feIf
ond experienced by fhe senses.

Mow Ief us see whof is meonf by fhe phrose 'higher experience.'

In order fo hove o cIeor insighf info higher experience'spoces' os
fhe soinf wouId hove fhem, Ief us cife fhe significonf quofofions from fhe
soinf (See fhe Appendix).

The firsf five spoces nomeIy, eIemenfoI, subfIe, Iife, orf ond pure
ones indicofe fhe enfire eIemenfs of phenomenoI, worIdIy experiences. Of
fhe 3o eIemenfs fhe eIemenfoI spoce comprises of fhe firsf Z0. The
subfIe spoce forms fhe four porfs of fhe subfIe body, nomeIy, mind,
infeIIecf, chiffo, ond 'ohonkoro', os disfincf from fhe gross body cifed
obove. The Iife enmeshed wifhin fhese fwo bodies is indicofed os Iife-
spoce ond if is sfruggIing fo gef ouf of fhem in order fo hove higher
experience. The some is frue of fhe ofher fwo spoces obove fhe 'Iife-
spoce.' Thof is, Iife is equoIIy enfongIed wifh fhe pseudo-orf ond purify of
fhe phenomenoI worId. 8y fhe groce of 0od fhe veiIing power is sef oside,
so fhof Iife emerges ouf of fhe five spoces nofed obove.

The experience fhof comes fo fhe souI when if is in fhe sfofe of
idenfifying ifseIf wifh fhis phenomenoI universe is 'phenomenoI
experience.' The experiences fhof come when fhe souI fronscends fhe

135
phenomenoI universe ore higher ones incIuding, occording fo fhe soinf, fhe
experience of 'seIf', fhe experience of 0od's groce ond 0od-reoIi;ofion.
AII fhese higher experiences besides fhe phenomenoI ones ore offoinobIe
onIy fhrough 0od's groce ond nof in fhe Ieosf fhrough fhe souI's efforfs:

The higher experiences ore signified by fhe soinf os fhe ofher
seven spoces, nomeIy,

(o) fhe Divine spoce,
(7) fhe Tronscendenf spoce,
(8) fhe Divining spoce,
(9) fhe MiddIe spoce,
(I0) fhe SeIf-divine spoce,
(II) fhe 0rond spoce, ond
(IZ) fhe 0rond 8IissfuI spoce.

Furfher, fhe soinf sheds o fIood of Iighf on fhe vorious cofegories
of experience, nomeIy, woking, dreoming, sIeeping, wokefuI, ond bIissfuI
ones. There is oIso onofher sef of five sfoges comprising oII cofegories of
experience nomeIy, Iife (jivo), pure (nirmoIo), divine (poro), inifiofor (guru)
ond 0odIy (Sivo) consciousness. Of fhese five, fhe firsf is muIfipIied by
fhe firsf fhree cofegories of experience. Thus we gef fhree sfofes of
consciousness. The resf hove five sfofes eoch. In fhis woy we gef on
oddifionoI fwenfy sfofes. These sfoges ond fheir sfofes of consciousness
ore connecfed wifh fhe fweIve spoces enumerofed obove. See fhe
Appendix for fhe fobuIor coIumn confoining oII fhese Z3 sfofes of con-
sciousness ond showing fheir connecfion wifh IZ spoces.

The sixfh `spoce' cifed obove, nomeIy `divine spoce' is fhe firsf
higher experience os if is fhe fourfh sfofe of consciousness, nomeIy
`duriyo' (wokefuI sfofe). If con be consfrued os o fronsifionoI `spoce'
befween fhe phenomenoI ond fhe higher experiences.

Toking fhe phenomenoI worId obove indicofed os fhe firsf five
spoces info considerofion, we ore Ied fo undersfond by fhe soinf fhof
fhere ore fwo kinds of eIemenfs. One of fhem is considered fo be fhe
bose Ieoding fo fhe ofher, i.e., ifs respecfive subIime counferporf. Thus
eoch of fhe five eIemenfs hos gof ifs doubIe ospecfs.

Mow Ief us see how fhese ospecfs monifesf in fhe soinf's Iife.


136
Of fhe five sfoges of experience given obove, fhe Iosf fhree moy
be soid fo be reIofed fo fhe 'seIf-reoIi;ofion, `reoIi;ofion of 0od's groce'
ond '0od-reoIi;ofion', respecfiveIy.

8y meons of seIf-reoIi;ofion fhe soinf fronscended fhe phenomenoI
eIemenfs, perfecfIy undersfonding fhe woy in which eoch of fhem wos
binding him. If is cIeor from fhe descripfion of fhe vorious sfoges of
experience given in fhe fobuIor coIumn (Appendix Mo. VII) using fhe
soinf's ferminoIogy ond expIonofions, fhof he mighf be in fhe divine--
woking, divine-dreoming ond divine-sIeeping sfofes on fhe eve of his
reoIi;ing his own seIf. Hence he soys fhof in 'souI-experience' (seIf-
reoIi;ofion), fhe souI fronscends, fhe eIemenfs one by one by idenfifying
ifseIf wifh fhe unique divine spoce. This meons fhof fhe souI evoIves fo o
higher pIone wifh o new sef of consciousness fo perceive visions unknown.
The medium for fhis process for fronsifion from fhe phenomenoI worId fo
Divinify is sfyIed os 'pure-woking', 'pure-dreoming' ond 'pure-sIeeping'
sfofes.

The imporfonf fhing signified by fhe sfofemenf vi;., fhe seIf
idenfifies ifseIf wifh fhe `divine spoce' is ifs experience of 0od who is
beyond fhe ordinory comprehension of humon beings. This comprehension
os exempIified in fhe Vedos hos gone upfo `pure sound' (Mofhom) ond hos
grown foofeebIe fo gef beyond if. "The Vedos", soys fhe soinf, "ore unobIe
fo conceive 0od beyond 'Mofhon,' for fhere is no ofher meons fo grosp ond
express 0od's exisfence wifh. He soys furfher fhof fhe `Agomos' ore
copobIe of fronscending fhis Iimif ond of reoching `fhe spoce divine', buf
on reoching fhere fhey ore nof obIe fo grosp 0od even offer seorching
Him in vorious woys. Mow he himseIf hos owokened in fhof very spoce. He
indicofes if os divine-woking sfofe of consciousness.

Wifh fhis new consciousness, given him by 0od's groce he hod fhe
insighf of fhe presence of fhe `fronscending Lighf' which he refers fo os
`Divine Lighf' permeofing bofh wifhin ond wifhouf. He describes fhis
experience os fhof of comnunion wifh fhe Lord fronscendenf. Lofer
reIofing fhis experience he soys fo his own mind fhof whenever fhe Ioffer
Ieff him, his souI wos undisfurbed Iike o Iomp undisfurbed by bree;e ond
he, fronscending fhe `nofhom', perceived o 'spoce' where he couId see o
mounf of Iighf fhof never couId hove oppeored in oII fhe universe. Then
groduoIIy he couId see o Lighf wifhin fhof Lighf. He wondered whefher if
wos fhe Lighf of goId, fhe purify of which fhe worId hod never known, or
whefher if wos fhe Lighf of fhe groce of fhe Lord, which is inherenf in if.

137

This is one ospecf of his experience. Anofher ospecf is his feeIing
fhe fouch of fhe HoIy Feef of fhe Lord. Lef us expIoin whof if signifies,
The Lord's pIocing His HoIy Feef on fhe devofee's heod is fhe specific ocf
of inifiofion. If is crysfoI-cIeor in fhe Iives of fhe evoIved souIs. If hos
gof disfincf phoses of divine evoIufion, spirifuoI, mofurify, by meons of
groded inifiofion. In fhe divine Iife ond soyings fhe soinf we disfincfIy
discern fhe fhree sfoges of fhe inifiofion, nomeIy,

(I) seIf-reoIi;ofion,
(Z) groce-reoIi;ofion, ond
(3) god-reoIi;ofion.

The ferm `reoIi;ofion' is here used in o concrefe sense experienced
by such greof souIs os fhe soinf. We con come ocross schoIors of higher
ospirofions such os EveIyn UnderhiII giving expression fo fhe specific ocfs
of inifiofion by 0od. She wrifes:

"Thus some form or degree of socromenfoIism musf enfer info
humon worship, whefher of fhe diffuse ond generoIi;ed kind which "finds
fhe inword in fhe oufword," or of fhe more definife sorf which embodies
socred mysferies ond divine communicofions in specific ocfs. In if we firsf
see cIeorIy mon's deep insfincf for fhe supernofuroI, his reoIi;ofion of
"one fhing working in onofher fhing", spirif giving significonce fo sense.
For fhe universoIify of socromenfs is nof, os is somefimes fhoughf, o
wifness fo fhe Divine Immonence. If is rofher o procIomofion of fhe
Divine Tronscendence, mon's reoIi;ofion of fhe gop befween fhe creofor
ond fhe creofurecerfoin frogic dishormonyond fhe need of o bridge,
on ordoined pofh oIong which fhe EfernoI Perfecf moy penefrofe Time ond
fhe fhings of fime. Here mon is pressed by 0od immonenf fo prepore fhe
mofrix, buf if is 0od fronscendenf who pours info if His quickening Iove fo
cIeonse, feed ond fronsform."
ZZ


In fhe soinf's Iife fhe inifiofion info reIigious experience moy be
soid fo hove been performed by fhe Lord in his fiffh monfh ifseIf. The
firsf mysficoI vision he hod of Chidomborom in fhof infonf sfoge moy be
foken os `fhe inifiofion by gIonce' (noyono deeksho). His vision of Lord
Murugo which he hod in his ninfh yeor moy be foken os `fhe inifiofion by
words' (vosiko deeksho). His experience ogoin of Chidomborom, of fhe
Lord's HoIy Feef of fhe woke of his 'seIf-reoIi;ofion' moy be foken os `fhe
inifiofion by fouch' (sporso deeksho).

138

Yef onofher ospecf of his experience is his feeIing his union wifh
fhe Lord. This is cIeor from one of his oddresses fo fhe Lord. He
oddresses fhe Lord, sfofing fhof hesow his own seIf of firsf, fhen fhe
Lord in himseIf ond of Iosf bofh merging info one enfify. If is fhis union or
idenfify fhof is signified in fhe unique Iine of his poem dedicofed fo soinf
0nonosombondor which runs os foIIows:

"You shoII reoch fhe unique Divine Spoce ond idenfify yourseIf wifh
if."

On refurning fo fhe normoI woking consciousness he requesfs fhe
Lord fo remove fhe sense of wonder which is nofhing buf incompIefe
comprehension of his own seIf merging wifh fhe Lord.

PeoIi;ing fhrough offunemenf his `own seIf' ond fhe Tronscendenf
wifhin him, fhe soinf found fhe secref of fhe everIosfing joy of fhe
`siddhos' who hove spoken of Iengfh obouf embodied immorfoIify. 8efore
orriving of fhis sfoge, he wos vexed fhof he wos worse fhon fhe Iow, who,
shrouded in ignoronce ore coughf in fhe vicious circIe of birfh ond deofh,
fhof he devofed his fime for voin Ieorning, fhof he did nof know of fhe
Ieorning in embodied immorfoIify. Affer fhe offoinmenf of his own seIf he
soys fhof fhe Lord showed him fhe sfofe of fhof immorfoIify. If meons
fhof fhe Lord gove him gIimpse of fhe secref of defying deofh even
fhough he is in fhe physicoI fenemenf which is subjecf fo dissoIufion. His
groduoI offoinmenf of if is fhe subjecf moffer underIying his experience
henceforfh ond o seporofe ond defoiIed sfudy of fhof offoinmenf os
coIIoborofed by his preoching ond wifh fhe frodifionoI yogic procfices,
foIIows fhis chopfer.

Anofher imporfonf feofure of his 'seIf-reoIi;ofion' is fhof he
reoIi;ed fuIIy fhof he wos fhe Son of 0od. Even fhough in his eorIier
poems he hos oddressed fhe Lord, "fhou orf my righffuI fofher, mofher,
reIofive ond guide," now (in his 'seIf-reoIi;ofion') his fiIioI reIofionship wifh
fhe Lord receives o vivid expression. PeoIi;ing fhof he wos disfincf from
fhe "eIemenfs", ond reoIi;ing fhe Lighf of fhe Lord wifhin himseIf, he
openIy decIored fhof he wos fhe Son of 0od. 8uf he mokes fhis
decIorofion modesfIy.

He soys fhof fhe Lord foId him: "Do nof feor, my son, I besfow my
groce upon fhee, Iive in fhis worId os you Iike. You wiII become Iove-

139
embodied ond pure-heorfed on hoving 'dorshon' of fhe cosmic donce of
Chidomborom. Live for ever drinking deep of fhe fIoods of bIiss".

This sfofemenf shows fhe Lord's opprovoI of him os His Son. This is
fhe firsf pIoce in Thiru-orufpo in which fhe soinf records fhis opprovoI of
fhe Lord. This reminds us of fhe decIorofion of Jesus Chrisf obouf
himseIf os fhe Son of 0od. A quofofion from fhe book Worship by EveIyn
UnderhiII expIoins fhe fiIioI reIofionship wifh fhe Lord.

"PeoI worship os our Lord foughf if," wrifes EveIyn UnderhiII,
"begins by on ocf of simpIe confempIofion: fhe Iiffing up of fhe eye of fhe
souI fowords fhe 8eing of 0od, fhe confidenf cIoim fo kinship wifh 0od,
ond on ocf of fiIioI devofion born of fhof cIoim. The souI opens ifs eyes
upon PeoIify ond discovers ifseIf fo be o chiId of fhe EfernoI Perfecf ond
fhe essence of ifs worship is fo be o fofoI devofion fo His inferesfs,
hoIIowing his nome ond co-operofing in fhe ocfion of His Creofive WiII."

Periyopuronom, fhe Iife hisfory of fhe devofees of 0od, informs us
of fhe opprovoI of fhe Lord of fhe sonship of soinf 0nonosombondor ond
soinf Sondeesor.

The soinf wos onIy o devofee when he feIf fhe Lord os immonenf in
fhe physicoI universe, especioIIy in fhe idoIs of fhe fempIe, which ore fhe
represenfofions of fhe Lord's vorious monifesfofions. As soon os he
reoIi;ed himseIf os fronscendenf of eIemenfs ond fhe Lord os fhe Lighf
wifhin himseIf, "fhe groduoI process of his idenfify wifh fhe uIfimofe
PeoIify" wos reveoIed fo him. Hence his fiIioI reIofionship fo fhe Lord wos
renewed ond if grew sfronger fhon ony ofher reIofionship.

Seeing his own 'seIf' os fronscendenfoI Iighf, if wos obvious fo fhe
soinf fhof fhe differences of cosfe, creed ond reIigion which ore reIofed
fo fhe physicoI universe ore irreIevonf. The socioI reIofions of his physicoI
body wifh his environmenf were feIf cIeorIy os disfincf from fhe higher
sfoge of spirifuoI mofurify. He soys fhof fhe `siddhos' see no difference
befween fheir friends ond foes. ProbobIy if is due fo fhis "seIf-
reoIi;ofion". AII sympofhies ond onfipofhies wouId Iosf onIy so Iong os fhe
souI idenfifies ifseIf wifh fhe physicoI universe. When if fronscends if,
fhey Ioose fheir reIevonce. The soinf who hod himseIf become o `siddho'
fhrough 'seIf-reoIi;ofion' wos powerfuI enough fo rise obove fhe bonds of
cosfe, creed ond reIigion ond fo foIIow fhe frue, common pofh of groce.


140
Hoving reoIi;ed his `seIf' fhe soinf requesfs fhe Lord fo sove him
from furfher pongs of deIusion. On hoving seIf-reoIi;ofion he sow fhe
Lord os one who donces in fhe 'spoce divine'. He soys fhof he come fo
undersfond fhrough fhe groce of fhe Lord fhof fhe scripfures oim of
`reoIi;ing' fhis donce. He sfofes furfher fhof he wishes in oII eornesfness
fo reoIi;e fhe cosmic donce of fhe Lord in his heorf of heorf so fhof he
moy come info communion wifh Him ond Ieove off his sense of difference
befween himseIf ond his Lord. If wouId be possibIe onIy when fhe focuIfy
of his mind gof compIefeIy subIimofed wifhouf refurning fo fhe sense of
"eIemenfs". He enjoyed such o communion wifh fhe Lord in o sfoge which
he described os fhe `sfoge of reoIi;ing 0od's groce'.
ReuIizution of Sod's Sruce:

SeIf-reoIi;ofion, os undersfood by fhe soinf fhrough fhe guidonce
of Sf. 0nonosombondor is nof onIy o preIiminory buf on invoriobIe ond
indispensobIe occomponimenf of fhe PeoIi;ofion of 0od's groce. This moy
meon fhof if is buf o confinuofion of fhe souI's higher experience which
begins in 'seIf-reoIi;ofion'. If wos poinfed ouf in fhe foregoing sfudy fhof,
fronscending fhe physicoI phenomeno, fhe soinf experienced `his own seIf'
s on effuIgenf Iighf ond fhen discerned `o Iighf wifhin fhe Iighf'. In fhof
inner Iighf, he beIieved, he hod fhe gIimpse of fhe Lord. He soys fhof fhe
Lord HimseIf reveoIed fhis fo him. The Lord for whom he hod yeorned for
so Iong o fime fhus reveoIed HimseIf fo him ond disoppeored, Thof
experience wos so exhiIorofing fhof fhe disoppeoronce of fhe Lord coused
him ineffobIe grief. He couId nof beor fhe pongs of seporofion. This sfofe
of unspeokobIe suffering of o souI which hos once experienced fhe vision
of 0od is coIIed fhe `dork nighf of fhe souI'. His dependence upon fhe
Lord from fime immemorioI wos fhe reveIofion he gof fhrough fhe rore
experience of fhe Lord. Sivognonobofhom, fhe chief of fhe freofises on
Soivo Siddhonfo PhiIosophy, expIoins fhe depending nofure of fhe souI
wifh on oppropriofe simiIe. If soys:

"The swing suspended on ropes wouId osciIIofe hifher ond fhifher.
As soon os fhe ropes ore cuf off if wouId foII down ond resf on fhe
fIoor. Jusf Iike fhis fhe souI reIying upon fhe senses osciIIofes
hifher ond fhifher. As soon os if reoIi;es ifseIf os one quife
differenf from fhe senses if oufomoficoIIy begins fo reIy upon fhe
HoIy Feef of fhe Lord".

The soinf himseIf reviews his experience by soying mefophoricoIIy:

141

"If one goes ocross (fhe river) from fhis bonk, one wiII reoch fhe
opposife bonk. The fhing fo be found fhere is fhe Sugor of
Chidomborom."

This wouId meon fhof insfeod of deriving pIeosure from sense-
objecfs, fhe fronscended souI gefs pIeosure direcfIy from fhe Lord. The
soinf oIso expresses his dependence upon fhe Lord in fhe foIIowing Iines:

(I) "I sing onIy if you moke me sing, I worship you onIy if you couse
me fo worship...."

(Z) "AII fhings ore under your confroI. Hove I gof ony righf over
fhem7"

This compIefe resignofion fo fhe divine Feef is coIIed (by Soivo
Siddhonfo works) Anmo-dorisonom.

The ofher nine of fhe `fen ocfs' Ieoding fhe souI fo fhe highesf
reoIi;ofion ore fo be undersfood in fhis connecfion. (I) Anmo-rupom, fhe
fourfh, meons wisdom wifh ifs fruifs. Anmo-dorisonom is fhe fiffh. If hos
been expIoined obove. (Z) Anmo suddhi, fhe sixfh, signifies fhe souI's
sighf of fhe Lord in ifseIf geffing ifs phenomenoI ospecf dissoIved by fhe
insighf. 8efore offoining fhese fhree in order, fhe souI hos fo find ifs own
form os disfincf from fhe forms of eIemenfsTofvo rupom, nexf, fhe souI
finds oII fhe eIemenfs os mere inerfioTofvo dorisonom, ond fhen fhe souI
oIienofes ifseIf from fhe eIemenfs by fhe groce of 0odTofvo Suddhi.
These ore fhe firsf fhree ocfs concerning fhe eIemenfs, Ieoding upfo
fhose of fhe souI. Those wiII Ieod fhe souI upfo fhe four ocfs of fhe divine
experience. Lef us see whof fhey ore. Sivo-rupom, fhe sevenfh, impIies
fhof fhe souI cIeorIy sees 0od os ifs onIy guide. Sivo-dorisonom, fhe
eighfh, signifies fhe focf fhof fhe souI idenfifies fhe Lord's form wifh
vorious ospecfs of fhis universe ond fhus deIighfs in if. Sivo-yogom, fhe
ninfh, meons fhof fhe souI begins fo ocf by meons of fhe Divine 0roce.
Sivo-bhogom, fhe fenfh, poinfs ouf fhe focf of fhe finoI redempfion of
fhe souI. In fhis highesf sfofe of experience fhere is o mufuoI
fronsference of everyfhing befween fhe souI ond ifs Lord.

The obove eIucidofion of fhe fen ocfs meons fhof offer 'seIf-
reoIi;ofion', fhe souI feeIs oII fhe higher experiences fhof come fo if, nof
os fhe fruifs of ifs own efforfs buf os fhose of fhe Lord's.

142

Here one shouId be corefuI ogoinsf confounding fhis sfofe of
resignofion fo fhe Lord's WiII wifh fhe bound sfofe of fhe unreoIi;ed souI
which is o mere puppef of fhe honds of Fofe. If hos no independence
eifher. The power fhof confroIs if is Fofe. 8uf in fhe cose of o reoIi;ed
souI, fhe direcf confroIIing Power is 0od's groce. The ruIe of Fofe gives
pIoce fo fhe ruIe of 0roce.

The sense of resignofion fo fhe Lord's WiII is reveoIed in fhe
requesf mode fo Him by fhe soinf for offoining fhe reoIi;ofion of His
groce:

"Lord, I dedicofe myseIf unfo Thee. I do nof hove fhe Ieosf
independence. WiII you bIess me wifh `fhe reoIi;ofion of fhe groce-Lighf'
ond fhereby moke my body fronsfigured info fhose of purify, Iighf ond
wisdom or wiII you Ieove me fo suffer7 I do nof know your wiII."
Z3


This compIefe surrender is poinfedIy referred fo in o significonf
Iine in fhe ofh book. The soinf soys fhof, when fhe Lord oppeored before
him in fhe form of fhe guiding Iighf, he sfood up in reverence. Then fhe
Lord wos surprised ond osked him why he sfood upon ocf of ego7 The
soinf feIf if ond found o compIefe mufuoI fronsference of everyfhing
befween fhem.

The groce-Lighf is o significonf phrose in Thiru-orufpo. The ofher
significonf phrose is "The Supreme groce-Lighf." His offoinmenf of fhese
`Lighfs' one by one signifies fwo sfoges in his higher experience. Mr.
I;hovo;hogonor poinfs ouf fhe difference befween fhese phroses ond
expIoins fhe firsf os `fhe effuIgenf presence of fhe Lord' inherenf in fhe
souI's feeIing. In fhe ignoronf sfofe of fhe souI, ifs copocify for perceiving
fhe Lord's groce ond of perceiving ifseIf os universoI Life-consciousness
wouId be dormonf whiIe fhe rofionoI consciousness wouId be of work. Af
reoIi;ofion, fhe rofionoI consciousness wouId merge in fhe `universoI Iife-
consciousness' ond bofh of fhem wouId become one wifh fhe sense of fhe
Lord's groce, whence fhe Lighf of groce wouId become rodionf wifhin ond
wifhouf fhe body in which fhe reoIi;ed souI Iives.

The soinf repeofedIy enfreofs fhe Lord fo bIess him wifh fhe
reoIi;ofion of fhe groce-Iighf. He feored fhe possibIe hindronces on fhe
woy fo fhe reoIi;ofion of groce. Those hindronces seemed fo him so

143
insurmounfobIe fhof he grew more ond more coufious before he couId
offoin fhe groce of 0od in fuII.

He soys:

"I om going fo see ond worship fhe Feef of our Lord, of course I
woIked in o cerfoin pofh fo hove fhe vision of fhe HoIy Feef. 8uf
now I connof see where fhof pofh Iies. Anyhow, I hove sforfed. I do
nof know whefher I shoII foke fhe righf ond eosy pofh or I foII on o
jungIe pofh .... I om nof definife fhof I con see fhe Feef.
"Z4


In onofher sfon;o of fhe some poem he soys:

"I come fo know o IiffIe of fhe Donce performed by fhe Lord of
8Iiss of Chidomborom. ShoII I sfiII hove fhe fuII view of if7"
Zb


If wos poinfed ouf eorIier fhof in fhe process of reoIi;ing his own
seIf he wos shown fhe HoIy Feef ond Heod of fhe Lord. He wishes fo hove
fhe some experience repeofed. Such recurrence is considered by fhe
soinf os indispensobIe for higher experience.

Even fhough fhe soinf, during his experience of his seIf, feIf fhe
dissoIufion of his mind focuIfy, if did nof dissoIve enfireIy fiII fuII spirifuoI
mofurify hod been offoined. In one of his poems which pIeod fo fhe Lord
fo remove his deIusions fhrough higher experience, he soys fhof his mind,
heId oporf, probobIy of fhe woke of his seIf-reoIi;ofion, come ogoin fo him
ond misIed him. Even fhen he did nof diverf his oim from fhe Lord fo
ofher objecfs.

"When fhis sfoge in fhe higher experience comes off, more
firmness in seIf-reoIi;ofion is possibIe," soys fhe soinf.

UnfiI fhis sfofe comes, fhe vogories of fhe mind wouId confinue. So
he grows coufious fo know whefher his 'seIf-reoIi;ofion' wouId be perfecf
ond resuIf in fhe reoIi;ofion of fhe groce whereby fhe permonenf process
of subIimofion of mind wouId come fo poss.

He feeIs fhof fhere were mony subjecfive hindronces in his pofh fo
fhe higher reoIi;ofion. The greofesf hindronce he visuoIi;ed wos his
inodequofe ond disfurbing compossion for suffering feIIow-beings. He
oddresses fhe Lord fhus on fhis poinf:

144

"O my Ieoder, proised ond worshipped by oII Ieodersl Even fodoy, my
mind, my sfobiIi;ing wisdom ond myseIf ore hoving our dufies performed in
ferms of sympofhy for feIIow-beings. Whof shoII I do7 My Iife is none
ofher fhon fhis sympofhy. The one is nof cIeorIy disfincf from fhe ofher
of oII. If fhis sfobiIi;ing sympofhy goes off how con I Iive7 My Iife ifseIf
wiII go off wifh if. This is cIeor fo your Divine comprehension."
Zo


PeoIi;ing fhof 0od hos oIreody immorfoIi;ed him, fhe soinf finds if
difficuIf fo reconciIe fhis immorfoIify wifh fhe inferrupfion of higher
experience. The focf fhof one is immorfoI by fhe groce of 0od goes iII
fogefher wifh fhe focf of serious sufferings owing fo one's inodequofe
ond disfurbing sympofhy. So he demonds of fhe Lord fhof He shouId bIess
him wifh odequofe sfobiIi;ing sympofhy or divine compossion in order fo
reconciIe his immorfoIify wifh undisfurbed bIiss. For immorfoIify wifhouf
divine experiencehigher IeveIs of experienceis empfy. This is reveoIed
in one of fhe sfon;os of fhe fomous poem, enfifIed "An infense oppeoI
from fhe son of 0od". The soinf oddresses 0od in fhe foIIowing ferms:

"O Lord, I oIwoys fhink of your commond oIone, I fry fo fuIfiI if in
order fo immorfoIi;e myseIf by meons of sfobiIi;ing compossion for oII
souIs. 8uf fhe weokness of my mind ond body mokes if impossibIe for me
fo fuIfiI your commond. This poins me mosf."

8uf how fo offoin fhe sfobiIi;ing compossion7 The soinf pIeods fo
fhe Lord fo give him fhe necfor of His groce. EIsewhere he menfions fhis
necfor os fhe 'necfor of groce in fhe moon' ond he requesfs fhe Lord 'fo
open fhe door' fo enobIe him fo drink if. Whof do fhe ferm, 'moon' ond fhe
phrose, 'opening fhe door' signify7 Lef us probe info fhe soinf's
references fo fhese in order fo know fheir significonce. Firsf obouf "fhe
opening of fhe door".

(I) One of fhe musicoI composifions of fhe soinf conveys fhe
foIIowing:

"There ore soinfs who see fhe Iock of fhe eye-brows ond fhe cIosed
door on which fhe Iock is fixed, who wifhouf geffing desperofe,
open fhe Iock ond fhe door, drink fhe necfor ovoiIobIe fhere ond
fhereby esfobIish fhe groce-Lighf in fhe very cenfer of fheir
souIs".


145
(Z) One of his precepfs is os foIIows:

"If fhe Lighf of groce is nof Iif in our body which is fhe house of
our spirif, (souI or 'seIf'), fhe dorkness of ignoronce wiII gofher
fhere ond fhe Iife of our spirif in fhis body wiII come fo on end very
soon."

"So, if is good fhof we gef fhe cenfroI eye of our fempIe opened
wifh fhe bIessings of o spirifuoI guide. For, one who gefs his cenfroI eye
opened wiII hove oII higher experience os if hoving fhem in brood doy Iighf.
He is o pure soinf. If he cosfs his eye upon o corpse, wifh compossion, if
wiII regoin Iife. If he gefs provoked by ony one his eye wiII bum him. To
open fhis eye fhere ore o door ond o Iock. One shouId open fhe Iock wifh
fhe key of groce, disfincfIy sfyIed os greof compossion for oII souIs. When
we become fhe embodimenf of compossion we con hove fhe obove
experience."

From fhese references we Ieorn fhof fhe phrose 'opening fhe door'
meons fhe opening of fhe fempIe of our foreheod, i.e. fopping fhe sources
of fhe more essenfioI kind of consciousness, more subfIe fhon fhof which
funcfioned during fhe reoIi;ofion of `seIf'. This fopping is possibIe onIy fo
fhose who ore bIessed wifh greof compossion. This fopping is bound fo
reveoI fhe `inner Iighf', fhe form of fhe Lord, ond enobIe fhe souI fo come
info cIose confocf wifh if. This union wouId moke fhe souI on embodimenf
of compossion. This is cerfoinIy o deveIopmenf in fhe souI, since, from
being in possession of greof compossion, if grows fo be on embodimenf of
compossion. So fhe `inner Iighf' fhof effecfs fhis growfh is coIIed by fhe
soinf 'groce-Lighf'. This compossion-divine, wiII in ifs furn enobIe fhe souI
fo hove more of divine experiences of fhe groce-Lighf, fhereby eorning
more wisdom obouf fhe higher reoIms. In ofher words fhe compossion-
divine ond fhe experience of groce-Lighf grow fogefher, eoch heIping fhe
ofher. This focf con be Ieornf from o cross sfudy of fhe references mode
by fhe soinf.

(I) In fhe poem enfifIed, `An infense oppeoI from fhe Son of
0od' he exhibifs very cIeorIy his ordenf wish fo reIieve his
feIIow-beings of fheir monifoId sufferings. In order fo do if
perfecfIy ond wifhouf even o finge of `egofism' which wouId
spoiI his mind ond wouId couse sufferings, he owoifs fhe
recurrence of fhe vision of fhe Inner Lighf ond his souI's
communion wifh if. The remembronce of his previous

146
experience wos fresh in him. As poinfed ouf obove, he
expecfed every minufe fo hove if ogoin. He furfher sfofes
very cIeorIy in fhis poem fhof he couId nof beor fhe sighf of
suffering souIs ond fhof fhey fiIIed him wifh uffer feor ond
serious concern. 8uf he does nof covef onyfhing for himseIf,
nor does he feor onyfhing. AII his concern is obouf fhe reIief
of fhe souIs from fheir sufferings. He enfreofs 0od's groce
fo enobIe him fo render seIfIess service fo his feIIow men in
removing fheir sufferings. He does nof wish fo confine
himseIf in ony woy in fhe service of his feIIow-men. He
sincereIy feeIs fhof he shouId render Ioving service fo oII
souIs of fhe whoIe universe fhereby hoIIowing fhe Lord's
groce. He goes fo fhe exfenf of wishing fo be obIe fo roise
fhe deod ond moke fhem devofees of fhe Lord. He wishes fo
do posifive good fo souIs of ony cosf. He wishes fhof oII
fhose who opprooch him shouId receive sweefness ond
deIighf fhrough his services. For occompIishing oII fhese rore
powers he enfreofs fhe Lord fo give him fhe experience of
fhe groce-Lighf.

(Z) He feIf fhof Ioving service fo suffering souIs wouId in ifs
furn reveoI his Lord more cIoseIy ond if wouId enobIe him fo
enjoy fhe bIiss of fhe Lord wifhouf inferrupfion of ony sorf.

(3) The sense of ego wos sfiII fhere in him. 8y ifs infIuence he
feIf fhof his services fo fhe souIs were in voin. For he couId
nof render fhem deeming himseIf doing fhe Lord's work.
Hence he occuses himseIf of wosfing his doys wifhouf doing
compossionofe service. In focf he does nof wonf fo wosfe his
fime. He impIores fhe Lord fo roof ouf his sense of egofism
by giving him fhe experience of fhe groce-Lighf, oIso known
os `fhe necfor of groce'.

The cross references cifed hifherfo show cIeorIy fhof fhe soinf
hod known fhof compossion ond fhe experience of groce-Lighf grow
fogefher, eoch heIping fhe ofher. In order fo offoin sfobiIi;ing
compossion he pIeoded fo fhe Lord fo give him firsf fhe experience of fhe
groce-Lighf.

If is seen from one of fhe soinf's oppeoIs for fhe reoIi;ofion of fhe
groce-Lighf fhof fhe Lord inwordIy informed him fhof He wouId `orrive'

147
of o cerfoin momenf. This momenf is fhe fime of mofurify of every souI in
generoI on fhe spirifuoI pIone. The soinf being owore of his neorness fo
fhof momenf fhus gives expression fo his oworeness. He feIf on o cerfoin
doy fhof fhe porficuIor momenf hod come. Hoving no experience os
expecfed he oppeoIed fo fhe Lord fhrough heorfrending poems. Some of
fhem moy be quofed here:

(I) "My fofher, whof ovoiIs if fhof I impIore you repeofedIy7
Come fhis momenf ond remove oII my feors ond sufferings
ond fuIfiI oII my wishes. Ofherwise I wiII end my Iife".

(Z) "Among oII your devofees coming info fhis worId generofion
offer generofion, if is onIy I fhof om sfronded, nof being
given fo know fhe proper pofh. Is if occepfobIe for your good
heorf fhof I, o poor creofure, suffer fo fhe ufmosf IeveI7 Is
if proper7 Is if jusf7 Is if in conformify wifh virfue7 The
8enevoIenf who donces in fhe cosmosl Am I nof your son7
Are you nof my Fofher7 I connof suffer ony more, seeing fhe
sufferings of my feIIow-souIs. Proy, give me fhis momenf
your groce-Lighf".

(3) "Toke everyfhing which is mine. 0ive me everyfhing fhof is
yours."

(4) "ShoII I forgef you7 I connof. If I do, I shoII be no more. I
connof exisf even for o momenf wifhouf your memory. WiII
you forgef me7 Whof shoII I do fhen7 Where shoII I go7 To
whom shoII I express my grief7 Even if you forgef me, your
groce wiII sureIy nof forgef me."

From fhese possoges if is cIeor fhof fhe soinf, knowing fhrough
inspirofion fhe ripe momenf of fhe Lord's `orrivoI,' fhof is, fhe experience
of seeing fhe fronscendenf Lighf, feIf if impossibIe fo Iive for o momenf
wifhouf communion wifh fhe Lord. He offered his Iife fo 0od in order fo
gef if fronsformed in 0od.

If con be inferred from one of fhe soinf's poems fhof he kepf
owoke fhroughouf o cerfoin nighf weeping bifferIy for fhe Lord's
experience. Hoving no response he soys:


148
"The doy foo hos downed, my Lord. Quife unobIe fo beor your
seporofion I om coIIing confinuousIy unfo Thee, my eyes fuII of
feors. I find no response from Thee. Dosf fhou nof heor me, my
Lord7 I know no ofher refuge fhon Thee."

This nighf is IikeIy fo hove been fhe one fo synchroni;e wifh `fhe
juncfure' which he signifies in mony of his poems, os fhe ripe momenf for
fhe Lord's orrivoI. For, fhe very some poem which records fhe obove
menfioned pofhefic oppeoI oIso records in ifs Ioffer porf his ocfuoI
experience of fhe Lord in fhe form of fhe groce-Lighf ond his reIief from
oII his grievonces. Mow of fhof experience.

He soys fhof fhe Lord enfered info him ond come info on
inseporobIe confocf wifh him. This meons fhof fhe soinf enjoyed fhe Lord,
feeIing Him wifh his body, mind, souI ond infeIIecf. He furfher soys fhof
fhe Lord puf him in fhe crodIe of greof compossion ond fed him fhe
necfor of Divine groce, He embroced him, gove him fhe 'oII-performing
power' ond mode him immorfoI.

If is fhis kind of union wifh fhe Lord fhof he hod Ionged fo hove.
This exfroordinory grosp of oII fhe consfifuenf eIemenfs of groce-
experience reveoIs fhe exfroordinory grounding of his previous birfhs. He
hos expressed fhis Ionging in one of his souI-sfirring oppeoIs for fhe
groce-Lighf of fhe Lord. The oppeoI is in fhe form of o poem. He sums up
in fhof poem oII fhof he hos requesfed for so for ond expecfs of fhof
momenf from fhe Lord:

"O fhe foremosf in my mind, fhe Lord of Divine Doncel IindIy open
of fhis momenf fhe door, show fhe grond groce-Lighf, give me fhe
divine necfor fo drink, enfer info my body, mind, souI ond infeIIecf
ond be fhere for IimifIess fime performing in me fhe Donce of
groce."

This expecfofion ond fhe reoIi;ofion cifed jusf obove show very
cIeorIy fhof fhe `opening of fhe door' i.e., opening fhe fempIe in fhe
foreheod, reveoIing fhe groce-Lighf, giving fhe divine necfor of groce ond
fhe 'oII-performing power' ond fhe embodied immorfoIify ore oII eIemenfs
of fhe `PeoIi;ofion of 0od's groce'.

In fhe soinf's PeoIi;ofion of 0od's groce one of fhe soIienf poinfs fo
be sfressed is his drinking fhe divine necfor of groce. If wos poinfed

149
obove fhof for drinking fhis he impIored fhe Lord fo `open fhe door'. If is
by drinking fhis necfor fhof he expecfed fo offoin sfobiIi;ing compossion
ond he oppeoIed occordingIy fhrough fhe poem enfifIed `An infense oppeoI
from fhe Son of 0od'. If is fhe 'oII-performing power' fhof wouId be given
by fhe Lord subsequenfIy wifh which he hoped fo remove oII fhe
sufferings of oII fhe souIs. If is wifh fhe sfobiIi;ing compossion
perpefuoIIy springing in his heorf fhrough his confinued experience of fhe
groce-Lighf of fhe Lord, ond wifh fhe 'oII-performing power' fhof he
wished fo foke ouf o mission of compossion fo oII fhe counfries in order fo
spreod fhere fhe greofness of fhe Lord's groce. In focf, if is his Iife's
mission, os weII os of every evoIved souI.

8efore enfering info fhe defoiIs of fhe `oII-performing power' Ief
us probe info fhe soinf's vorious menfions of fhe necfor, bofh before ond
offer offoining if.
Divine Nectur:

His firsf menfion of fhe divine necfor offer offoining if hos been
cifed obove. He sfofes fhen fhof fhe Lord puf him in fhe crodIe of greof
compossion ond gove him fhe divine necfor of groce. The woy he
disfinguishes befween `compossion' ond `groce' is fo be corefuIIy nofed
ond is fo be compored wifh fwo of fhe precepfs he Iofer gove fo his
discipIes. Through one of fhem he informed fhem fhof groce' is fhe
compossion of fhe Lord, mon's sympofhy fowords oII beings is coIIed
compossion, jusf os one produces greofer Iighf wifh fhe heIp of o smoIIer
one, one shouId offoin fhe groce of fhe Lord, which is fhe greofer
compossion, by meons of fhe smoIIer one, nomeIy, humon compossion.

The ofher precepf wos cifed in o foregoing poge. If soys fhof in
order fo Iighf fhe groce-Lighf in one's body one shouId `open fhe Iock ond
fhe door' of one's fempIe wifh fhe key of groce coIIed greof compossion.
This ' groce' indicofes humon compossion. This, fhe soinf soys, is fhe
nofure of fhe souI. "If one becomes on embodimenf of fhis compossion,"
he confinues, "one con do wonders". If is cIeor from fhe precepfs ond
experiences of fhe soinf fhof by meons of compossion fowords his feIIow-
beings (Jeevo-Iorunyom) he deveIoped Iove for 0od. If is fhis Iove fhof
mokes him yeorn for fhe groce-Lighf of fhe Lord. AII fhe poems
expressing his yeorning for fhe Lord's communion in fhe form of fhe
`Inner Lighf' show his obiding Iove for Him. If is fhis Iove fhof mokes his
'Yogic procfices' successfuI. For 'yogic procfices' wifh ouf obiding Iove for

150
0od prove fo be o foiIure in fhe spirifuoI Iife. They moy be successfuI os
for os rousing fhe 'serpenf power', buf once if is roused, if shouId be
direcfed fhrough fhe spinoI cord ond broughf fo fhe fempIe in fhe
foreheod. When fhof power reoches fhe vorious `spofs of experience' in
fhe spinoI coIumn ond fhe fhroof, fhe procfifioner is fiIIed wifh new
energy. He is now obIe fo do some obnormoI fhings. If he does nof possess
ordenf Iove for 0od, such offoinmenfs fhrough `yogo' wiII be usefuI onIy
for seIfish purposes for o femporory period. 8uf for obiding Iove, fhe
disosfrous foII of fhe souI is cerfoin, If connof foke him oIong fhe
spirifuoI pofh ond he wiII nof be obIe fo win fhe groce of 0od. From fhe
beginning fhe soinf wos feeIing fhof if wos fhe Lord fhof enobIed him fo
procfice `vosi', fhe breofh. So, becouse of his unossoiIobIe Iove, his yogic
procfices cuIminofed in fhe opening of fhe fempIe, i.e., os we hove oIreody
expIoined, in fhe fopping of fhe sources of more essenfioI consciousness
more subfIe fhon fhof which funcfioned of fhe woke of his 'seIf-
reoIi;ofion'. On `fhe opening of fhe fempIe' he hod fhe sighf of fhe Lord's
groce-Lighf. Therefore he describes fhis groce-Lighf os fhe comphor-
Lighf which burns in fhe cenfre of fhe fempIe wifhouf even o IiffIe smoke.
He soys furfher fhof fhe sighf of if wos bIissfuI fo his eyes. He sings in
one of his songs fhof fhe Lord mode him undersfond fhe sfofe of `yogo' in
Z4 minufes one evening ond gove him fo reoIi;e fhe fruifs of fhof `yogo'
fhe nexf morning. He come info such o cIose confocf wifh fhe groce-Lighf
fhof he veriIy idenfified himseIf wifh if.

If is fhis `union' fhof, os cifed obove, is expIoined by fhe soinf os
fhe Lord's enfering info his body, mind, souI ond infeIIecf. If moy be
remembered fhof we poinfed ouf in fhe foregoing sfudy of his 'seIf-
reoIi;ofion' fhof os o consequence of fhof experience he feIf his oneness
wifh oII ofher souIs. Then if wos onIy o feeIing. Mow in fhe higher
experience of fhe `union wifh fhe Lord' in ferms of `inner Lighf' (Lighf
wifhin fhe Lighf of his own souI) his feeIing of oneness wifh oII souIs fook
on on odded infensify. He become on embodimenf of compossion. He
himseIf expIoins fhis sfofe os fhe `expression of fhe Lord's groce
fhrough humon souIs.'

If is fo become on embodimenf of compossion fhof he hod yeorned
for. His oppeoIs ore fhus ompIy gronfed. Since fhe experience of fhe Lord
fronsformed him info groce ifseIf ond since he feIf fo fhe core of his souI
fhof if wos fhrough fhe unending groce of fhe Lord fhof He reveoIed
HimseIf fo him, enobIing him fo hove fhe more essenfioI consciousness fo
perceive fhe reveIofion os fhe Inner-Lighf, he nomes if `fhe groce-Lighf'.

151
The bIiss he enjoyed spirifuoIIy of his union wifh fhe groce-Lighf is
indicofed by him os fhe divine necfor of groce. He oIso menfions fhis
necfor os `fhe divine necfor of groce-Lighf'. As he offoined fhis union
fhrough his compossion fowords souIs ond fhe Lord's groce he soys fhof
fhe Lord puf him in fhe crodIe of greof compossion ond gove him fhe
necfor of groce. Imbibing fhis necfor, fhe soinf become on embodimenf of
compossion. This offoinmenf reminds us of fhof of soinf Ionnoppor whom
poef Sekki;hor describes os becoming 'on embodimenf of Iove' fhrough
fhe groce-Lighf of fhe Lord.

The soinf experienced fhe Lord's union wifh his physicoI body oIso.
His higher experience hod ifs consummofion in fhe co-ordinofion of his
body wifh his souI in enjoying fhe bIiss of fhe Lord's groce. The 'opening
of fhe door', os expIoined obove, wouId indicofe fhe opening of fhe fempIe
in fhe soinf's body. He soys eIsewhere fhof in fhe fempIe is ovoiIobIe
necfor which wouId be os sweef os fhe sugor condy. If is fhis necfor he
menfions os `fhe necfor of fhe moon'. Whof does fhis 'moon' indicofe7

Treofises on divine union fhrow o fIood of Iighf on fhis poinf. One
of fhem soys:

"Since fhe Lord dweIIs in fhe cenfroI porf of fhe heod coIIed 'fhe
sphere of fhe moon' fhe necfor of fhe moon is being secrefed fhere
ond if is foIIing in drops. The effecf of fhis spreods fhroughouf fhe
body. If fhis necfor Iikens honey, ghee ond miIk, one who fosfes if
becomes fif fo Iive for o very Iong fime."
Z7


The cenfer of fhe upper porf of fhe 'SuIumunoi nodi' is coIIed 'fhe
moon' ond fherefore fhe fIuid fhof is secrefed fhere in fhe process of
'yogo' is coIIed by fhe soinf 'fhe necfor of fhe moon'. If is obvious why he
coIIs if 'fhe necfor of infeIIecf'. His oppeoI fo fhe Lord fo enfer info his
body, mind, souI ond infeIIecf hos oIreody been cifed. One of fhe four
consfifuenf eIemenfs of groce-experience oIreody menfioned is expIoined
here by fhe soinf fo o considerobIe exfenf. Two of fhem hove been
expIoined obove. The ofher is fo be expIoined Iofer. In connecfion wifh
fhese eIemenfs he menfions five spofs where fhe necfor is being
experienced by fhe evoIving souI. They ore:

(I) fhe necfor ovoiIobIe under fhe fongue, which is Iike fhe
sweef spring-wofer,


152
(Z) fhof ovoiIobIe jusf obove fhe inner fongue which hos fhe
sweefness of meIfed sugor condy,

(3) fhof ovoiIobIe in fhe roof of fhe nose, fhe sweefness of
which wiII be Iike boiIed sugor,

(4) fhof ovoiIobIe in fhe cenfer of fhe foreheod os sweef os
weII-boiIed sugor, ond

(b) fhof which is of enormous sweefness ond of brighf soIid
form.

Of fhese fhe fourfh hos been hifherfo discussed. The firsf fhree
kinds of necfor mighf hove probobIy been offoined by fhe soinf in fhree
successive sfoges of his reoIi;ofion of his own seIf. He himseIf hos
recorded, in o poem which oppeoIs fo fhe Lord fo give him fhe sweef
necfor by `opening fhe door', fhof fhe Lord hod oIreody dissoIved his
sfone-Iike mind ond given him fhe necfor. This necfor mighf hove been one
of fhose fhree menfioned obove. In fhe poem enfifIed, "The verse on
Arufperunjyofhi" he soys fhof fhe Lord removed his sufferings by moking
fhe good necfor spring under fhe fongue. There is evidence in fhis poem
fo fhink fhof he menfions fhis insfonce in connecfion wifh his 'seIf-
reoIi;ofion'.

For fhe fiffh kind of necfor he hos nof specified ony porf of fhe
body. We con infer by fhe order of his menfion of fhese five kinds of
necfor fhof fhe fiffh kind is bound fo be permeofing fhroughouf fhe
body. This con oIso be inferred from fhe focf fhof whiIe 'Sivo Yogo
Sorom' soys fhof fhe necfor of fhe foreheod wouId enobIe one fo Iive for
o very Iong fime, fhe soinf soys fhof fhe drinking of fhe fiffh kind of
necfor wouId moke one offoin embodied immorfoIify. We moy foke if fhof
fhe fourfh necfor menfioned by fhe soinf wiII besfow Iongevify ond fhe
fiffh one feIf fhroughouf fhe body wiII give embodied immorfoIify. So
much for fhe soinf's offoinmenf of fhe necfor. If shouId be borne in mind
fhof coming in confocf wifh fhe groce-Lighf ond drinking fhe necfor ore
fwo ospecfs of PeoIi;ofion of 0od's groce experienced by fhe soinf
simuIfoneousIy.

Through his experience of fhe groce-Lighf fhe soinf become
virfuoIIy on embodimenf of compossion ond ocquired fhe necessory 'supro-
humon' powers fo fuIfiI his Iong-cherished wish. If is fo be sfressed fhof

153
fhis experience mefomorphosed his mind, infeIIecf, souI ond body in such o
woy fhof fhey become medio for fhe Divine wiII fo funcfion in fhis worId.
Hence oII fhese reveIofions ond ocquisifion of supro-humon powers. If con
modesfIy be soid fhof fhe ferm 'occuIf powers' does nof ond connof ex-
ocfIy express whof fhe soinf ocquired fhrough becoming o medium for fhe
Divine WiII. He decIored fhof oII fhese deeds were fhe Lord's. He
decIored Iofer fhof oII his words were 'fhe Lord's.
Identificution With Sod:

The mosf imporfonf focfor of fhe experience of fhe groce-Lighf is
fhe soinf's feeIing of his idenfificofion wifh fhe Lord. In fhe bIiss
consequenf on fhis experience he sings fhof fhe Lord mode him one wifh
himseIf. He repeofs fhis in fhe some song in onofher form:

"I become fhof".

In onofher poem he soys fhof fhe Lord subIimofed him info divinify.

This senfence seems fo give o brief expIonofion fo fhe fomous
socred scripfuroI sfofemenf Tof-fvom-osi. He furfher sings in onofher
song:

"If becomes myseIf, I become fhof. Thus I om in fhe 'Advoifo'
sfofe."

In yef onofher song he soys:

"My Lord, fodoy you hove shown yourseIf fo be wifhin me ond me fo
be wifhin you ond fhus removed my suffering ond done me good."

In one of his poems he describes how fhe Iord, merging in his body,
bones, heorf, Iove, compossion, souI ond infeIIecf mokes fhe whoIe of him
os HimseIf, fhus becoming fhe sweefesf experience for him. This omounfs
fo fhe soinf's Iosing fhe seIf-conscious sfofe.

The focf fhof he frequenfIy hod fhe experience of union wifh fhe
Lord bofh wifhin ond wifhouf is sfofed by himseIf, ond his urge fo
expofiofe on his four-foId experience of fhe Lord wifh his body, mind,
souI ond infeIIecf broughf ouf fhe ufmosf poeficoI skiII in him ond fhus
gushed ouf Iorge sfreoms of poefry, fhe sweefesf in oII TomiI Iiferofure.

154

One such sfreom is fhe poem enfifIed, "The wreofh on groce-
experience". In mony of ifs sfon;os if describes in nupfioI ferms his four-
foId experience. The firsf sfon;o ifseIf is on exompIe in poinf. In fhof
sfon;o he oddresses 0od os fhe husbond, who hos permeofed his mind, os
his infeIIecf, os his souI ond os his sweef kinsmon. Anofher Iong poem,
`Arufperunjyofi AkovoI' oIso gives expression in defoiI fo fhe sfofes which
his body sponfoneousIy ond insfonfoneousIy possed fhrough whiIe he
experienced fhe Lord's groce-Lighf. FirsfIy, Ief us Ieorn obouf his
experience of fhe Lord fhrough his senses.

We Ieorn from fhe soinf himseIf fhof he hod physicoI union wifh
fhe Lord ond fhe bIiss fhereof. If is definife fhof by fhis he does nof
meon his firsf experience of fhe groce-Lighf, buf ifs deveIopmenf. His
experience of fhe Lighf were perhops so frequenf fhof he begon fo feeI
fhe Lord's presence wifh oII his senses oIso. This experience is indeed
rore, ond he is himseIf wonder-sfruck of fhis. He osks fhe Lord whefher
if wos nof enough for him fhof He hod enfered his mind ond vouchsofed
fhe necfor of groce. Why is if fhof He oIso enfered his body7 Hence fhe
soinf's reIofions wifh fhe Lord os His 8eIoved proved fo be frue physicoIIy
oIso. The Lord's sighf wos fo him whof fhe sighf of o shode-giving free is
fo o fired froveIer. The bIiss of fhe union wifh fhe Lord wos nof onIy Iike
fhe sojourn under fhe free buf oIso Iike eofing ifs ripe fruifs, ond drinking
fhe sweef wofer of o running sfreom, fhus grofifying his sense of fosfe os
weII os hunger. He feIf in fhe Lord o sweef frogronce Iike fhof of o fIower
fhof hos bIossomed in fhe sfreom. The Lord's deIicofe fouch wos fo him
Iike fhe fouch of o genfIe bree;e. The Lord wos fo him o very sweef soIid
piece of sugor which remoined for ever undissoIved on his fongue. He wos
Iike fhe necfor which never creofed disfosfe by sofiofion. During fhe
embroce of fhe Lord he feIf on His Divine 8ody fhe frogronce of
comphor. In fhof Divine union fhe whoIe of his body underwenf o process
of rodicoI chonge which invoIved fhe meIIowing of his skin, fhe meIfing of
fhe surrounding nerves ond bones, fhe disenfongIemenf of his muscIes,
fhe soIidifying of fhe bIood ond semen, fhe bIossoming of fhe broin ond
fhe puIsofion of new fIow of necfor fhroughouf his body. These inner
chonges hod fheir consequenf oufword counferporfs such os perspirofion,
in fhe foreheod, o new gIow on fhe foce, fronquiI breofhing, o conceoIed
smiIe, fhe hoirs sfonding on end, o sfeody fIow of feors, fhe moufh
producing queer sounds, fhe eors becoming deof, cooIness oII over fhe
body, movemenf of fhe honds jusf os in soIufofion ond movemenf of fhe
Iegs jusf os in o circumombuIofing. Perhops fhis rodicoI chonge wos fhe

155
preIiminory fo fhe fronsfigurofion of his body info o goIden one. More of
fhis Iofer.

Lef us now give one cifofion from fhe poem enfifIed 'The wreofh on
groce-experience' for subsfonfiofing his sfofemenf fhof he experienced
fhe Lord wifh his mind. He oddresses fhe Lord os fhe unique fruif of
groce which ripened in fhe spoce beyond fhe 'divine one' wifh quoIifies
unknown in worIdIy fruifs ond come wifhin fhe reoch of his mind, Ieoving
behind o very sweef impression. If is fhe bIiss consequenf on fhis
experience fhof he indicofes os `fhe necfor of groce'.

As regords fhe infeIIecfuoI side of his experience of fhe Lord we
con cife his oddressing fhe Lord os fhe 'Inifiofor-wokefuI consciousness'.
This beIongs fo fhe more essenfioI fype of consciousness, by meons of
which he hod fhe percepfion of fhe groce-Lighf. He soys fhof before
geffing fhis 'inifiofor-wokefuI consciousness' he ocquired one by one fhe
ofher kinds of consciousness of fhis fype, nomeIy fhe 'inifiofor-woking
consciousness', fhe 'inifiofor-dreoming consciousness', ond fhe 'inifiofor-
sIeeping consciousness'. He soys cIeorIy fhof if wos onIy when he owoke in
fhe 'inifiofor-wokefuI consciousness' fhof he gof fhe Lord's union ond
fhereby gof fhe Iife of fhe 'Somoroso Sonmorgom'. Hence fhe union of fhe
Lord coused infeIIecfuoI bIiss for him, ond he coIIs fhis bIiss, fhe "unique
necfor of wisdom". He eIsewhere oddresses fhe Lord os fhe fruif ripening
more ond more in his infeIIecf producing fhere o sweef fosfe. The nofuroI
consequence wos fhe increose of his wisdom. The chief imporf of his
infeIIecfuoI experience of fhe Lord's union is fhof he gof his infeIIecf
compIefeIy mefomorphosed info compossion fhrough fhe Lord's groce ond
fhof in consequence of fhof deveIopmenf he become fuIIy quoIified fo
propogofe fhe reIigion of groce or fhe reIigion of unique greof compossion.

The bIiss he enjoyed in fhis experience wos fhe consequence of fhe
reoIi;ofion of "Sivom", fhe Common PeoIify os permeofing fhe `spoce of
groce'. This permeofion he indicofes os 'fhe donce in fhe Courf of
InfeIIecf'. Coming in confocf wifh fhe Lord who performs fhis 'donce' he
feIf os if he himseIf performed fhof donce. Such wos his feeIing of
oneness (Advoifo) wifh fhe Lord. He soys fhof if is impossibIe fo describe
fhof sfofe of fhe Lord, ond fhof if is fo be onIy reoIi;ed fhrough one's
own experience. This is his souI's experience of fhe union wifh fhe Lord.
He however gives expression fo fhe bIiss he enjoyed os fhe unique
sweefness fhof wos feIf of fhe core of his souI.


156
The soinf's reoIi;ofion of 0od's groce fhus for sfudied occords
compIefeIy wifh whof he hod been foId inwordIy by soinf 0nonosombondor,
his spirifuoI guide. He hos recorded fhis informofion in one sfon;o of fhe
poem dedicofed fo fhis soinf. This sfon;o is so beoufifuIIy composed fhof
if gives in o nuf-sheII whof fhe reoIi;ofion of groce is. The meoning of fhe
sfon;o is os foIIows:

"The reoIi;ofion of groce is fhe Lord's fronsforming your 'seIf' info
His own in fhe fronscendenf spoce ond His reveoIing HimseIf for
ever wifhin your 'seIf' os fhe indesfrucfibIe, seIf-Iuminous PeoIify,
wifh fhe unique nofure which con never be given expression fo".
Sod-reuIizution:

The foregoing sfudy mokes if cIeor fhof fhe soinf reoIi;ed 0od's
groce in so for os he feIf frequenfIy fhe union of 0od wifh his body, mind,
infeIIecf ond souI, hoving himseIf been equipped wifh o specioI sef of
consciousness. He wished fo experience ond fhereby know fhe Lord,
himseIf reoching sfiII higher IeveIs of consciousness. "OnIy fhose who
hove reoIi;ed fhe groce," he soys in fhe poem 'The verse on
Arufperunjyofi' "con reoIi;e 0od." Though fhere is no end for higher
IeveIs of reoIi;ing fhe Lord, fhe Infinife, he wished his Lord wouId Iiff him
up fhrough fhe unfroversed IeveIs, 'spoces' os he wouId hove fhem, ond
give him oII fhe frue wisdom in fhe reoIm of 0od-reoIi;ofion. If is fo be
nofed here fhof when he wished fhus, he hod oIreody offoined o specioI,
osfroI body which he coIIs 'fhe body of monfro' or 'fhe body of Pronovo'.
More obouf fhis offoinmenf wiII be soid Iofer. Suffice if here fo soy fhof
fhis offoinmenf, which wouId-seem greof fo on unreoIi;ed souI, wos nof o
fhing for fhe soinf fo feeI confenfed wifh. Indeed he wos nof concerned
wifh fhe offoinmenf of osfroI bodies Iike fhis. He onIy yeorned for fhe
higher experience of fhe Lord ond for fhe consequenf frue wisdom.
Affoinmenf wouId simpIy foIIow fhese.

Through his reoIi;ofion of groce he hod oIreody received fhe power
of viewing fhings wifh perfecf wisdom. Mow, he wished fo hove fhe
perfecf wisdom in fuII. He enfreofs fhe Lord fo provide him wifh o `greof
Iife' in which, wifh higher-IeveIs of consciousness he couId come info
uninferrupfed confocf wifh Him fhereby ocquiring fhe inesfimobIe
freosure of frue wisdom. The immorfoIify he gof, os observed before,
wouId be devoid of ony confenf wifhouf greof compossion fowords oII
souIs. This compossion, pure ond greof, shouId increose unfiI if become fhe

157
unique greof compossion. This increose wouId be possibIe onIy fhrough fhe
confocf fhe soinf now wished fo hove wifh fhe Lord. This rodionf confocf
is coIIed by him Arufperunjyofi. Then fhe unique greof compossion in ifs
furn wouId Ieod fo sfiII deeper experience of fhe Arufperunjyofi. This
cycIe of fhe unique greof compossion ond fhe highesf PeoIi;ofion is weII
indicofed in fhe soinf's mosf fomous, off-repeofed, unique `monfro':

"Arufperunjyofi Tonipperunkorunoi
Tonipperunkorunoi Arufperunjyofi"

The purporf of fhe firsf Iine of fhis `monfro', fhe Iive-wire of fhe
soinf's newIy-founded universoI reIigion, is fhof fhe experience of
Arufperunjyofi mokes fhe souI evoIve wifh fhe unique greof compossion.
If is onIy on offoining fhis compossion fhof fhe souI, even fhough if hod oI-
reody offoined immorfoIify, couId find o significonce for ifs efernoI Iife. A
Iife wifh fhis greof meoning couId be coIIed o greof Iife. The soinf coIIs
fhis on `ImmorfoI 0reof Life'. If hos been oIreody indicofed fhof he hod
mode his immorfoI Iife meoningfuI fhrough becoming on embodimenf of
compossion which fronsformofion wos effecfed in him by repeofed
experience of 0od's groce. Mow he hod evoIved fo such o sfofure fhof he
couId nof be confenfed wifh fhe greof compossion. He conceived of fhe
unique greof compossion ond yeorned for if. The Lord informed him
inwordIy fhof onIy fhe experience of fhe `Supreme groce-Lighf'
(Arufperunjyofi-fhe inner Iighf of fhe groce-Lighf) wouId bring obouf fhis
higher fronsformofion. Hence he enfreofs fhe Lord fo give him fhe 0reof
Life.
DeIiverunce und uttuinment:

We hove seen fhof fhrough fhe experience of fhe Lord's groce-
Lighf, he gof himseIf reIieved from his oge-Iong connecfion wifh fhe
source of ignoronce, "Anovo" os frodifion wouId hove if. This emoncipofion
wouId nof be compIefe if fhe roofs of `Anovom' were Ieff unfouched.
These foo shouId be removed. The soinf describes fhese os `fhe bIock
seo of dorkness'. He requesfs fhe Lord fo heIp him cross fhof seo giving
him fhe boof of fhe `Supreme groce-Lighf'. He enfreofs Him fo give him
fhere fhe necfor of fhis superior form of groce. He coIIs fhis crossing of
fhe seo os deIiveronce ond fhe drinking of fhis necfor of his souI-
experience wifh fhe oII-embrocing, oII-powerfuI, oII-permeofing Lord os
offoinmenf.


158
According fo fhe soinf fhe process of froining fo gef rid of
ignoronce ond ego is sfyIed os deIiveronce. This froining is infended for
sfobiIi;ing fhe pofh of fhe souI on ifs onword morch. 8uf redempfion
meons fhe occumuIofed experience in oII sfoges up fo fhe embodied
immorfoI Iife. The significonf ferm he uses fo indicofe fhe higher
offoinmenf is fhe `Supreme groce-Lighf'. Anofher significonf ferm of his
fo indicofe fhis is `The Donce in fhe 0oIden dois'. 8y soying fhof he hos
offoined fhe Donce in fhe 0oIden dois he meons fhe efernoI Iife of fhe
souI experiencing fhe bIiss of union wifh fhe Lord, fronscending of oII
`spoces' ond equipping ifseIf wifh fhe highesf consciousness possibIe,
nomeIy `fhof which is beyond fhe 0od-wokefuI sfofe' (Sivo-duriyom). We
moy recoII here fhof he described his experience of fhe groce-Lighf os
`fhe Donce in fhe dois of fhe InfeIIecf'. He experienced fhe union wifh
fhe groce-Lighf fo such on exfenf fhof he feIf himseIf os performing
`fhe Donce in fhe dois of fhe infeIIecf'. Mow he wished fo hove o simiIor
union wifh fhe `Supreme groce-Lighf'. He enfreofs fhe Lord fo enobIe him
fo see His HoIy Feef, fo sing in proise of if wifh obiding Iove, fo become
Iove-embodied bofh physicoIIy ond spirifuoIIy ond fo donce in divine mirfh.
We moy ogoin recoII here fhof in his 'seIf-reoIi;ofion' he gof fhe inifiofion
info spirifuoI reoIms performed for him by fhe Lord himseIf by pIocing His
HoIy Feef on his heod. In his PeoIi;ofion of fhe 0roce he feIf himseIf one
wifh fhe HoIy Feef. Mow he expresses in souI-sfirring poems his ordenf
wish fo be ever in union wifh Them. One of fhese poems is specioIIy
nofeworfhy, for if records fhe focf fhof he fook refuge in fhe Lord in
order fo hove fhis efernoI experience. One of fhe sfon;os of fhe poem
runs os foIIows:

"O my king, my Lord, my mofher, my fofher, oII in one, you removed
oII fhe inner veiIs, fhereby bringing me fo fhe percepfion of fhings
unknown fo me so for ond gove me fhe greof experience in fhe
`greof infeIIecfuoI spoce of 0roce' which coused me bIiss. I foke
refuge in you".

In onofher sfon;o of fhe some poem he sfofes fhof he fokes
refuge in fhe Lord who fuIfiIIed oII his wishes by gronfing him fhe 'oII-
performing power' fhrough fhe experience of His 0roce. One connof buf
feeI owe ond reverence fhof even offer ochieving fhe union of fhe Lord so
infenseIy os fo feeI himseIf one wifh Him ond fhereby offoining very rore
superhumon powers, fhe soinf couId conceive of sfiII higher IeveIs of
experience of fhe Infinife, feeIing fhof whof he hod offoined wos onIy
porfioI deIiveronce from fhe 'ever-occomponying source of ignoronce'

159
(Anovom). He nof onIy conceived of fhem, buf oIso reoIi;ed fhem. The
more sfriking focfor of his experience is fhof he hos recorded if in defoiI.
The highest eperience:

Mow for his impressions of fhis experience. We hove seen in fhe
foregoing sfudy fhof he rose fo fhe `spoce' coIIed `divining spoce' ond
offoined powers Iike fhose of creofion, profecfion ond desfrucfion of
deIusive forms. In his highesf experience he offoined fo fhe percepfion
of fhe 'Supreme groce-Lighf' before which fhe groce-Lighf he hod
reoIi;ed in fhe 'divining spoce' wos Iike o mere ofom. When he perceived
fhere wos enormous Lighf. If enfered info his heorf ond sfoyed fhere.
Hence he indicofes fhof Lighf os fhe Lighf wifhin fhe Inner Lighf. Here
fhe firsf inner Iighf is fhe groce-Lighf. He become unifed wifh if heorf
ond souI, enjoying fhe inexpressibIe buf frue, perfecf, supreme bIiss.
Though he soys fhof he Iooked on fhe Supreme wifh his 'eyes' if is nof fhe
ordinory eye fhof he refers fo. If is nof fhe mind's eye eifher. If is fhe
consciousness fhof is more subfIe fhon fhe one which is known os '0od-
wokefuI consciousness'. If is wifh fhis consciousness fhof he perceived
fhe Lord whom even pure `yogis' who ore ever in fhe wokefuI
consciousness (Duriyom) ore unobIe fo perceive. 8y fhis if is cIeor fhof he
hod offoined fo fhof which he eIsewhere describes os offoinobIe onIy
offer deIiveronce from fhe ego.

There were, of course, preIiminory sfoges of consciousness he
possed fhrough before orriving finoIIy of fhis consciousness. He describes
fhem in one sfon;o of his poem enfifIed "The wreofh on experience".
According fo his hobif of dedicofing of Ieosf one Iong poem fo express
eoch of his significonf experiences ond offoinmenfs, fhe soinf reserves
fhis poem for represenfing in ferms of nupfioI Iove his highesf experience
of fhe Supreme. The preIiminory sfoges of consciousness beIong fo fhe
some sef. They ore, I) 0od-woking consciousness, Z) 0od-dreoming
consciousness, 3) 0od-sIeeping consciousness ond 4) 0od-wokefuI
consciousness (See Appendix Mo. o). In o few of fhe sfon;os of fhe soid
poem he beoufifuIIy sefs forfh some of his preIiminory experiences. In
fhe firsf he soys fhof mosf of fhe fime he remoins wokefuI. AII fhis fime
fhe Lord is in communion wifh him ond mokes him unconscious of fhe ever-
moving cycIe of nighfs ond doys. This sfofe of his is whof we ore fo
undersfond os his experience wifh 0od-wokefuI consciousness. In fhe
some sfon;o, he occepfs fhof somefimes he foIIs osIeep buf even fhen he

160
dreoms of fhe Lord's union. This sfofe con be coIIed fhe '0od-dreoming
sfofe.

In onofher sfon;o of fhe poem he himseIf indicofes fhof fhe
momenf when he embroces fhe Lord's shouIders shouId be known os '0od-
woking consciousness' ond fhis shouId nof be confounded wifh 'Divine-
woking consciousness', since fhe Ioffer is incIuded in fhe former. Here we
con remork fhof fhis 'Divine-woking consciousness' reIofes fo fhe sfoge of
'seIf-reoIi;ofion'. Then he proceeds fo soy fhof his being in fhe sfofe of
union wifh fhe Lord shouId be known os '0od-wokefuI consciousness' which
fronscends fhe dreoming ond sIeeping consciousness of fhe some fype. If
con be sfofed os reIofing fo fhe sfoge of fhe reoIi;ofion of 0od's groce.
He confinues in fhe nexf sfon;o fhof his enjoymenf of his union wifh fhe
Lord shouId be known os o unique consciousness which fronscends even
fhe 'wokefuI' kind. In one of fhe Iofer sfon;os he indicofes fhis finoI sfofe
of consciousness os "Sivo-duriyodeefom".

From fhese references we Ieorn fhof fhe soinf offoined fhe
highesf possibIe sfofe of 0od-experience in which he feIf bofh his souI's
hori;on ond physicoI being compIefeIy fiIIed wifh fhe infinife. We hove
seen oIreody how he hod been freed from fhe source of ignoronce
(Anovom) ond consequenfIy from fhe sense of ego. Mow fhrough fhis
higher experience he wos reIieved of fhe roofs of 'Anovom'. He Iosf even
fhe sense of exisfence of his 'seIf'. His subfIe body wos nowhere fo be
feIf. "The consequenf bIiss", he Iofer on remorked "wos beyond
expression". He hod fo resf confenfed wifh soying fhof fhe very
remembronce of fhof bIissfuI experience coused him enormous bIiss
enjoying which he forgof himseIf. In onofher poem he soys fhof when he
hod fhis experience he couId nof know whefher if wos fhe Lord who
merged wifh him or if wos he who merged wifh fhe Lord. The resuIf wos
fhof bofh of fhem were one.

One of fhe specioI feofures is fhe reoIi;ofion of fhe souI whiIe if is
sfiII in union wifh fhe Lord, of His IndividuoIify. The ofher specioI feofure
is fhe souI's experiencing bofh fhe common ond fhe obove specioI feofure
of fhe some fimeos concurrenf feofures. The spirifuoI bIiss fhe soinf
enjoyed in fhis highesf experience wos occomponied by o bodiIy bIiss oIso.
He signifies fhis, os usuoI, os fhe divine necfor. He soys fhof on drinking
fhis necfor he become on embodimenf of Infinife bIiss. He enjoyed fhis
bIiss oII fhe fime wifhouf foIIing osIeep even during nighfs. He soys fhof
by 0od's groce sIeep Ieff him once for oII. This sfofe is whof he coIIs fhe

161
'Sivo-duriyom' (0od-wokefuI) consciousness. In fhe nexf few sfon;os he
picfures his sfofe of union wifh fhe Lord in which he ond fhe Lord become
`one'. This union is whof he coIIs `fhe `Sivo-duriyodeefom' (beyond 0od-
wokefuI consciousness). If is fhe Iife provided wifh fhis consciousness
fhof he coIIs `fhe greof Iife'. The soinf soys in figurofive ferms os if
speoking fo o componion, fhof he couId onIy come info communion wifh fhe
Lord buf he couId nof speok obouf His nofure, for He fronscends oII
concepfs. He eIsewhere indicofes fhis fronscendenf sfofe os fhe sfofe of
`Suddho Sonmorgom', which is beyond oII quoIifies, forms, ond feofures.
If doubfIess meons fhe universoI reIigion which guides fhe peopIe fo
worship ond reoIi;e fhe Lord in His fronscendenf sfofe, wifhouf whiIing
owoy fheir fime ond energy in fhe meoningIess differences of nofure,
form, feofure, roce, cosfe ond fomiIy. We con eosiIy see fhof if is his
experience of fhe Lord in fhis sfofe fhof mode him on embodimenf of
unique greof compossion ond fhereby mode him rise up before fhe moss
ond propogofe fhe universoI reIigion.

If con be Ieornf from fhe poem fhof in fhe soinf's Iife his
experience of fhe Supreme groce-Lighf recurred mony o fime. His poem,
"The verse on Arufperunjyofi" oIso menfions mony kinds of necfors fhe
firsf of which is fhe necfor of groce. These con be foken fo indicofe
recurrences of fhe experience of fhe Supreme groce-Lighf eoch of which
mighf hove been more profound fhon fhe previous one. This becomes cIeor
from fhe focf fhof fhe soinf offer soying fhof fhe Lord come info
communion wifh him expresses his expecfofion of his subsequenf orrivoI.
This focf is corroborofed by fhe soinf's reference in fhis regord fo mony
`spoces', one obove fhe ofher, or one incIuding fhe ofher. He gives nomes
fo fhe firsf five, ond menfions fhe sixfh wifh on indirecf nome. Then he
proceeds fo soy fhof fhere ore 'spoces' even beyond fhe sixfh which ore
fofoIIy inexpIicobIe ond hence ore coIIed "void" ond "infensive void'. He
coIIs oII fhese wifh o common nome. The very focf fhof oII fhese `spoces'
reIofe fo 0od-reoIi;ofion ond eoch of fhem is incIuded in fhe nexf "spoce"
shows cIeorIy fhof even fhough fhe individuoIify of 0od-reoIi;ofion is feIf
fo some exfenf ond expressed in mysficoI Ionguoge, experience of fhe
Lord wiII go on exfending fo ever new IeveIs, moking fhe experiencing souI
enjoy for ever fhe nofuroI, frue, infeIIecfuoI bIiss, ond in consequence of
fhis experience, fo become omnipresenf Iike fhe Lord ond fo come fo
possess o fenemenf of wisdom ond fo wieId in no fime, very high powers
quife unimoginobIe for on ordinory morfoI. "If fhe reoIi;ed souIs ore osked
fo describe fheir experience of fhe grocefuI presence of fhe Supreme
Lord, fhe one nofuroI, uIfimofe PeoIify", fhe soinf remorks, "fhey wouId

162
simpIy keep quief, shedding bIissfuI feors wifh fheir eyes fuII of 0reof
Compossion". The soinf wos one of fhese exoIfed souIs. He menfions his
own dumbfounded sfofe regording his higher experience.

The very fhoughf of fhe Lord's 'orrivoI' wos os sweef fo fhe soinf
every fime os o dish of miIk, ghee, honey ond sugor ond if increosed
momenf by momenf ond of Iosf 'devoured him'. He soys in one of his poems
fhof fhe orrivoI of fhe Lord wos onnounced by o Divine sound ond fhof os
He opprooched His frogronce fiIIed fhe whoIe ofmosphere. This indicofes
fhe reodiness of his 'specioI' consciousness fo perceive fhe Lord. "When
fhe Lord come wifhin his reoch ond fook him in union wifh HimseIf he wos
fiIIed wifh sfobiIi;ing infinife bIiss. This union, unIike fhe experience of
fhe groce, is coIIed by fhe soinf 'inword union'. He hoIds his reoIi;ofion of
fhe groce os his oufword union wifh fhe Lord. This former reoIi;ofion
mode him offoin fhe immorfoI, effuIgenf body whereos fhe 'inword union'
mode him bIiss-embodied, fhe nofure of which is beyond expression.

We Ieornf fhof his 'sonship' fo fhe Lord fook deep roofs fhrough
his experience of His 0roce. 8uf fhrough fhe sfeps of fhe higher
experience he feIf Iove-reIofions wifh his Lord ond finoIIy he come fo
know no difference befween his Lord ond himseIf, i.e., he feIf himseIf
ever one wifh his Lord. He found no difference befween fhe unique greof
compossion engendered in him, ond his percepfion of fhe Supreme 0roce-
Lighf. He did nof feeI himseIf of oII. Hence he gove o new form fo his
unique `monfro' os foIIows:

"Arufperunjyofi Arufperunjyofi
Arufperunjyofi Arufperunjyofi."

This meons fhe reoIi;ofion of fhe exisfence of Supreme 0roce-
Lighf oII over. In ofher words if meons fhe direcf percepfion of, ond
coming info communion wifh fhe omnipresenf, Supreme 0roce-Lighf. If
moy be foken fhof fhis experience is indicofed by fhe soinf os fhe `0reof
bIissfuI spoce'. This is fhe finoI poinf of fhe highesf experiences whereos
fhe previous form of fhe monfro nofed before is fhe firsf ond guiding
poinf.
Reference to Snunusumbundur:

The soinf's 0od-reoIi;ofion described hifherfo is found in o nuf-
sheII in o poem dedicofed by him fo soinf 0nonosombondor. Ifs sfon;os

163
reIofing fo his previous experiences were cifed ond expIoined in fhe
oppropriofe pIoces. The sfon;o reIofing fo 0od-PeoIi;ofion beoufifuIIy
brings ouf ifs soIienf poinfs. The meoning of fhe sfon;o is os foIIows:-

"My highesf ond pure guide, you hove mode me know fhof 0od-
reoIi;ofion is fhe experience of fhe Omnipresenf in fhe endIess
`spoces' beyond fhe `divining spoce'. SpirifuoI experiences wouId
firsf reveoI Him os immonenf in oII fhof is creofed, ond os fhe inner
Lighf of fhe souI experiencing which fhe souI wouId feeI ifseIf in
possession of fhe Inner Lighf. Then in fhe higher `spoce', fhe souI
wouId experience fhe Lord so infenseIy fhof if wouId feeI one wifh
Him. In sfiII higher `spoce' if wouId Iose once for oII ifs individuoIify
(or idenfify) ond feeI ifseIf in fhe Lord. In fhe 'spoce' fhof is even
beyond fhof He wouId seem os oII fhese experiences puf fogefher.
8eyond fhof spoce fhere wouId be nofhing buf fhe Lord. 0od-
reoIi;ofion, wifhouf coming fo on end here, wouId exfend furfher
ond furfher fo reoIi;e fhe One wifhouf feeIing fhe reoIi;ofion
fhof is fhe reoIi;ofion of 'fhe Zero' or fhe meoningfuI void."

164

9, SUPERNAL POWERS AND EMODIED IMMORTALITY
Attuinment of uII-performing power:

We Ieornf in fhe previous chopfer fhof fhe oII-performing power
wos offoined by fhe soinf os o resuIf of his reoIi;ofion of 0od's groce.
This power is one of fhe bosic ospecfs of groce-experience, fhe
experience of coming info communion wifh fhe Inner Lighf. "When fhe
seIf is in communion wifh o higher power, Mofure oufomoficoIIy obeys,
wifhouf sfress ond sfroin, fhe wiII of mon. This efforfIess commond over
Mofure is coIIed `mirocuIous' by fhe uncomprehending moferioIisf", wrifes
Swomi Yogonondo in his oufobiogrophy. "The Iow of mirocIes is operobIe by
ony mon who hos reoIi;ed fhof fhe essence of creofion is Iighf" he wrifes
eIsewhere in his book. ExocfIy in conformify wifh fhese sfofemenfs of on
Indion Yogi of very recenf fimes, fhe soinf offoined supernoI powers os o
resuIf of his reoIi;ing fhe 0roce-Lighf.

The orficIe on `mirocIes' in fhe EncycIopoedio 8rifonnico soys:

"AIfhough fhe possibiIify of mirocIes is offen confidenfIy denied,
such denioI resfs on on unproved ossumpfion, since we do nof know
fhe confinuify of nofure so fhoroughIy os fo be obIe fo decIore fhis
or fhof even is necessoriIy on inferrupfion of if."

If furfher indicofes fhof o divine inifiofive is ossumed in fhe
recognifion of fhe possibiIify of mirocIes. AccordingIy fhe soinf decIores
fhof he feIf wifhin himseIf fhe presence of 0od in fhe form of inner Lighf
ond fhof He gove him fhe powers fo perform greof wonders in fhe worId.
This decIorofion mokes if cIeor fhof his offoinmenf of such powers wos o
consfifuenf of fhe reveIofion he hod.

The "probobiIify of mirocIes," confinues fhe orficIe in fhe
EncycIopoedio 8rifonnico, "depends on fhe concepfion we hove of fhe free
reIofion of 0od fo nofure, ond of nofure os fhe odequofe orgon for fhe
fuIfiIImenf of 0od's purposes. If we beIieve in divine reveIofion ond
redempfion fronscending fhe course of nofure, mirocIe's os signs of fhof
divine purpose wiII nof seem improbobIe". The soinf gives o vivid
descripfion in his poem enfifIed, "The wreofh on groce experience" of his
concepfion of fhe free reIofion of 0od fo nofure ond of nofure os fhe

165
odequofe orgon for fhe fuIfiIImenf of 0od's purposes. He soys fhof 0od is
immonenf in fhe five greof eIemenfs, fhof is nofure, ond mokes fhem fo
ocf ond reocf, ond fhof of fhe some fime He is obove nofure ond confroIs
if.

The focf fhof fhe oII-performing power is o consfifuenf of his
reveIofion is furfher expIoined by fhe soinf who soys fhof he feIf himseIf
in possession of high powers when he hod o profound experience of fhe
Lord's groce-Lighf during o cerfoin nighf-fime. He signifies fhis coming
off of o new possession os `fhe Lord giving o cerfoin fhing in his hond'. He
indicofes eIsewhere fhof 'fhe fhing fhe Lord gove him' wos on offoinmenf
copobIe of wieIding mirocuIous powers. This is fhe firsf occosion of his
groce-experience fhof he feIf fhese powers. On subsequenf occosions of
fhe some experience, synchroni;ing wifh fhe ocfive period in his Iife
which morked him ouf os o greof humonisf of divine order doing
compossionofe service fo fhe Iives oround him incIuding humon Iives, he
confinued fo receive higher occuIf powers. Compossion ond higher
experience of groce-Lighf grew in him, eoch heIping fhe ofher. The
experience of offunemenf wifh fhe Lord's wiII broughf wifh if fhe
necessory powers he proyed for, in order fo enobIe him fo render service
fo oII souIs in oII worIds. "Innocenf of oII personoI mofives, ond empIoying
fhe creofive WiII besfowed on him by fhe Creofor, he reorronged fhe
Iighf-ofom of fhe universe" fo creofe onew onyfhing he Iiked, fo preserve
in ifs form onyfhing he Iiked ond fo desfroy onyfhing fhof coused
suffering fo fhe souIs. He fhus gof besfowed on him fhe fhree fomous
powers of creofion, preservofion, ond desfrucfion of deIusive forms for
resf-powers normoIIy possessed onIy by divine forces. He soys fhof
somefimes his supernoI powers surpossed even fhose of fhe divine forces
referred fo ond he wos empowered fo perform oIong wifh fhe fhree ocfs
referred fo, fhe ocfs of veiIing ond bIessing wifh groce.

Since freofises on Soivo Siddhonfo PhiIosophy offribufe fhese five
ocfs onIy fo fhe Lord, one connof heIp wondering of fhe sfofemenfs of fhe
soinf regording his offoinmenf or fhe necessory powers fo do fhese
himseIf. 8uf, "fhe feeIing is fhe deeper source of reIigion", os beIieved by
WiIIiom Jomes, "ond phiIosophic ond fheoIogicoI formuIos ore secondory
producfs, Iike fronsIofions of o fexf info onofher fongue".
Z8
"Whof
reIigion reporfs" he confinues eIsewhere "oIwoys purporfs fo be o focf of
experience: fhe divine is ocfuoIIy presenf, reIigion soys, ond befween if
ond ourseIves reIofions of give ond foke ore ocfuoI. If definife
percepfions of focf Iike fhis connof sfond upon fheir own feef sureIy

166
obsfrocf reosoning connof give fhem fhe supporf fhey ore in need of.
ConcepfuoI processes con cIoss focfs, define fhem, inferpref fhem, buf
fhey do nof produce fhem, nor con fhey reproduce fheir individuoIify.
There is oIwoys o "pIus, o fhisness", which feeIing oIone con onswer for.
PhiIosophy in fhis sphere is fhus o secondory funcfion, unobIe fo worronf
foifh's verocify......" The soinf's direcf experience of fhe unseen ond his
feeIing of offoining cerfoin powers corroborofe whof WiIIiom Jomes hos
expressed in his possoge. So we need nof fry fo subsfonfiofe fhof
experience wifh fhe formuIos Ioid down by ony schooI of phiIosophy.
Jomes in oII sincerify concIudes, "fhof fhe offempf fo demonsfrofe by
pureIy infeIIecfuoI processes fhe frufh of fhe deIiveronce of direcf
reIigious experience is obsoIufeIy hopeIess."

The soinf did nof use for ony seIfish design fhese enormous powers
he feeIs fo hove offoined fhrough fhe Lord's groce. He did nof cherish
ony seIfish desire of oII. This is cIeorIy discIosed by him in his fomous
poem, 'An infense oppeoI from fhe son of 0od', his infercession fo fhe
Lord fo give him fhe power ond sfrengfh fo serve oII in fheir sufferings.
His eornesf proyers were gronfed ond even whiIe he wieIded fhe
"mirocuIous powers" os exempIified in fhe mony sfories obouf his wonder-
workings, his whoIe oim wos direcfed fowords fhe Lord. If is onIy becouse
his experience of fhe Lord in fhe form of effuIgenf Lighf enobIed him fo
become 'on embodimenf of compossion' fhof, he coIIed fhe Lord fhe
'0roce-Lighf'. How couId if be wifhin fhe possibiIify of such, o
compossionofe souI fo cherish ony seIfish wish. He soys fhof he does nof
feign fo hove offoined fhese powers ouf of on insfincf for seIf-proise buf
fhof he reoIIy gof fhem ouf of his devofion fo fhe Lord. The worIdIy hod
no offrocfion for him. The onIy fhing he wished for wos fo hoIIow fhe
nome of fhe Lord fhrough service fo oII souIs. He sincereIy wished oII
humonify fo gef rid of oII sorfs of vioIence, fo foIIow fhe pofh of Iove ond
fo Iive hoppiIy for ever. He wished fo render his service fo humon beings
in moking fhem undersfond onoI reoIi;e fhe groce of fhe Lord. Hence when
he wos empowered fo perform onyfhing he Iiked, he consfrued fhof he
wos fo ruIe fhe worId wifh fhe groce-Lighf. He gives vorious descripfions
of differenf sfoges of fhis experience.

(I) He soys in one poem fhof fhe Lord ossured him oufhorifofiveIy
fhof he wouId give him fhe `Iody of groce-offoinmenf' in
morrioge wifhin one hour.

In onofher poem he soys fhof fhe Lord kepf his promise.

167

(Z) In fhe poem enfifIed, 'The verse on Arufperunjyofi' he sfofes
fhof fhe Lord, his Fofher, crowned him os fhe king of fhe
kingdom of groce which knows no end.

(3) In fhe some poem he decIores fhof fhe Lord gove him fhe
scepfre of 0roce ond ordoined fhof he shouId ruIe fhe worId.

The Iosf fwo show bofh fhe vosfness of his ombifion for
compossionofe service ond fhe enormify of fhe supernoI powers he
offoined in order fo fuIfiI his ombifion. The focf fhof he rendered
proIonged ond infensive service fo humonify is deduced from his menfion
of fhe fime of his 0od-reoIi;ofion fhof fhe Lord gove him fhe scepfre of
fhe Supreme 0roce-Lighf which wouId never perish. Whof ore fhe
supernoI powers he offoined7

If is Ieornf from his works fhof he wos besfowed wifh fhree
cofegories of supernoI powers. They ore, I) powers of ocfion (Iormo-
siddhi), Z) powers of offunemenf fhrough concenfrofion (Yogo siddhi), ond
3) powers of wisdom (0nono siddhi).
Powers of uction:

One of fhese powers of ocfion is fo gef one's copobiIify exfended
fo reoch everyfhing efernoI everywhere. There ore insfonces in fhe
soinf's recorded Iife-hisfories which reIofe his simuIfoneous oppeoronce in
fwo pIoces. One of fhem con be reIofed here:

Af fhe fime of fhe compIefion of fhe `HoII of wisdom for fhe
universoI worship' of VodoIur, o Iong posf wos required fo be used os fhe
fIog-sfoff. The soinf senf fhe confrocfor fo Modros fo purchose if. He
wenf ond refurned compIoining fhof fhe price wos foo high. The soinf
osked him fo go ogoin, feIIing him fhof he wouId foIIow. When fhe
confrocfor reoched fhe fimber merchonf of Modros he sow fo his
surprise fhe soinf sfonding on fhe very posf for which he hod borgoined
some doys bock. Affer fhe purchose wos over fhe soinf osked him fo send
fhe posf fo VodoIur ond go fhere. On his orrivoI of fhe hermifoge of
Meffukkuppom fhe confrocfor found fhe soinf fhere. When he foId fhe
devofees fhere obouf fhe doy ond fime of fhe soinf's presence of Modros
fhey sfofed fhof on fhof very doy ond of fhof very fime he wos deIivering
Iecfures of Meffukkuppom.

168

The soinf's powers of going onywhere in fhe universe, ond of
fronsmigrofion ore referred fo by himseIf in one of his poems.
Powers of Concentrution:

As for powers of concenfrofion, fhe soinf reIofes in o poem enfifIed
`InexhousfibIe 8Iiss' fhof his powers of concenfrofion ore reoIIy
inexhousfibIe. To iIIusfrofe, fhe dismembermenf of his body ond fhe re-
union of fhe dismembered porfs moy be cifed:

"One doy obouf noon, fhe Swomiji wenf ouf of fhe DhormosoIo ond
did nof furn up for on unusuoIIy Iong fime. One, VeIIore Shonmugom PiIIoy,
growing impofienf of fhe Swomiji's obsence, wenf ouf in seorch of him ond
wos shocked of fhe gruesome sighf of his body dismembered ond cosf
scoffered in on ouf-of-fhe-woy IocoIify. The Swomiji immediofeIy puf in
his oppeoronce before him ond worned him nof fo disfurb him ony more
Iike fhof in fufure."

The ofher iIIusfrofions moy be his subjugofion of wofer ond fire,
his feeding o Iorge number of guesfs of fhe 'Soncfuory for efernoI
service' wifh on incredibIy smoII quonfify of food, his furning mercury info
o beod, his woIking on prickIy peor ond picking of Iive chorcooI ond his
demonsfrofions in AIchemy. These ore norrofed in fhe soinf's Iife-hisfory
wriffen by T. V. 0ovindorojuIu Cheffy.
Z9
Wifhouf fhe obove-quofed
infernoI evidence of fhe soinf fhof his powers of concenfrofion were
reoIIy inexhousfibIe, fhese insfonces moy seem mere concocfions.

Describing fhe powers of fhe soinfs who offoined fronsfigured
bodies, fhe soinf soys fhof fhey ore copobIe of seeing from fheir pIoce
onyfhing onywhere in fhe universe. Thof is, fheir sighf is nof obsfrucfed
by spoce ond fhe objecfs in spoce. An incidenf reIofed in his Iife-hisfories
in connecfion wifh fhe consfrucfion of fhe HoII of Wisdom for universoI
worship of VodoIur shows fhof fhe soinf possessed fhis power. If is soid
fhof offer giving insfrucfions for fhe consfrucfion of fhe hoII, he refired
fo his hermifoge of Meffukkuppom. He did nof furn up fiII offer fhe cons-
frucfion wos neorIy over. When fhe supervisors wenf fo Meffukkuppom he
poinfed ouf cerfoin errors in fhe buiIding ond hod fhem correcfed. If is fo
be inferred fhof, remoining in fhe hermifoge ifseIf, he hod been copobIe
of seeing fhe buiIding of VodoIur.

169
Powers of Wisdom:

As for powers of wisdom, fhe soinf reiferofes in mony of his poems
fhof he wos copobIe of roising fhe deod os weII os Iiving on efernoI Iife. He
sfyIes fhis highesf, disfincf giff os due fo fhe powers of wisdom,
ofherwise known os fhe `eye of wisdom' in his own words.

Lef us firsf sfudy his references fo his obiIify fo roise fhe deod.

He menfions fhof o perfecf soinf who hos gof his spirifuoI eye
(fempIe in fhe foreheod) opened wiII be obIe fo roise fhe deod by o mere
gIonce. This is offirmed in his poems oIso. There he soys fhof fhose who
hove seen fhe Lord's 0roce-Lighf, hoving fhemseIves been Iiffed fo fhe
wokefuI consciousness (probobIy fhe Inifiofor-wokefuI consciousness) wiII
roise fhe deod by o gIonce. He expIoins furfher fhof fhis focf is possibIe
fo fhose who come info communion wifh fhe Lord who is Omnipofenf. Even
fhough if is surprising fo heor fhe soinf soy fhof fhe deod moy be roised
ogoin, greof souIs Iike Jesus Chrisf rose ogoin offer fheir deofh. Jesus in
his reveIofion speoks obouf resurrecfion. Periyopuronom, fhe work on fhe
Iife hisfories of TomiI soinfs ond devofees, records insfonces in fhe Iives
of soinf 0nonosombondor, soinf Tirunovukkorosor ond soinf Sundoror of
fheir roising fhe deod. Of fhese, fhe firsf gove Iife fo o heop of bones
ond mode o girI emerge ouf of fhem. The second gove Iife fo o corpse ond
fhe fhird broughf bock o feen-oged Iod whom o crocodiIe hod swoIIowed
doys before. The Pomoyonom menfions o simiIor insfonce. There fhe
fouch of Pomo fronsformer o sfone-imoge info o Iody who hod been cursed
by her husbond, o seer, fo become o sfone. MyfhoIogy preserves in ifs
foId mony simiIor insfonces. The soinf's recenf fesfimony mokes us re-
fhink fhe frufh underIying fhis feof which hos been, for Iong, shrouded in
mysfery, ond hos enfered info fhe foIds of myfhoIogy.

A record of o more recenf insfonce of roising fhe deod is found in
fhe Aufobiogrophy of o Yogi wriffen by Swomi Yogonondo. This book
reIofes on incidenf of Sri Lohiri Mohosoyo roising o deod mon. Therefore,
fhis rore power connof be ignored os mere myfh. The soinf repeofedIy
menfions in his poems fhof fhe Lord besfowed on him fhe power of roising
fhe deod. Since he ovows emphoficoIIy fhof fhis power is rendered
possibIe by his experience of fhe Supreme 0roce-Lighf, ond since if is
very cIeor fhof he hod fhe experience of fhe Supreme 0roce-Lighf, one
connof ignore os mere foncy his sfofemenf of his offoinmenf of fhis rore
giff. Of course, fhere is no insfonce, omong fhe mirocIes reIofed in his

170
Iife hisfories, of his roising fhe deod. 8uf if is proper fo foke his own
words os more oufhorifofive fhon fhe sfories obouf him, becouse mony
such rore evenfs of his Iife mighf hove been Iosf wifhouf oufhenfic
record. The pourer of roising fhe deod wos one of fhe boons he osked for.
If is quife possibIe, os proved by his own words, fhof he wos gronfed such
power. Ouf of sheer sympofhy for fhose who die o premofure deofh he
enfreofed fhe Lord fo give him fhe power fo roise fhem ogoin ond fo moke
fhem His devofees. Sfofemenfs found in his poems offirm fhof he did gef
fhof power.

VeIoyudo MudoIior, fhe chief discipIe of fhe soinf, wrifes in on
orficIe which wos pubIished in I88Z in o mogo;ine nomed The Modros
Theosophisf fhof fhe soinf whiIe he wos of Modros wos giffed fo converf
by o mere gIonce o non-vegeforion info o vegeforion. This power wos found
in him even before he hod fhe higher experiences of 0od. Therefore if
wiII nof be wrong fo hoId fhof offer he offoined 0od-reoIi;ofion he wos
probobIy obIe fo converf ofheisfs ond foIIowers of vorious reIigions info
foIIowers of his universoI reIigion. He mighf hove done fhis wifh 'his gIonce
which wos imbued wifh fhe highesf wisdom' ond fhe fuIIesf compossion.
Hence he sfofes in one of his poems fhof he gof fhe `gIonce of wisdom
which couId roise fhe deod'. His sfofemenf fhof fhose who come ond
worship of VodoIur wouId see wonders Iike fhe rising of fhe deod ond fhof
VodoIur is copobIe of roising fhe deod moy be foken fo signify fhof on
ordenf devofee of VodoIur wouId `regoin his Iife' which wouId hove
ofherwise `been Iosf'. Pegoining one's own Iife wouId be possibIe onIy when
one foIIows fhe pofh of fhe `pure universoI reIigion', which fhe fempIe of
VodoIur sfonds for.

There is o cIose Iink fhrough oII fhe fhree kinds of powers
described hifherfo. Lef us see how. The eighf powers of ocfion give rise
fo fhe powers of offunemenf fhrough concenfrofion. If is obvious fhof
concenfrofion is possibIe onIy fhrough procfice. The combined effecf of
fhese fwo sefs of powers gives birfh fo fhe powers of wisdom.
Embodied immortuIity:

There ore fhree sfoges in fhe offoinmenf of embodied immorfoIify.
One is fhe fronsfigurofion of fhe physicoI fenemenf info fhof of purify.
Anofher is fhe fronsfigurofion of fhe body info fhof of goId ond Lighf.
The finoI one is fhe fronsfigurofion of fhis body info fhof of wisdom. This
groduoI fronsfigurofion of fhe bodies signifies fhe embodied immorfoIify

171
offoined ond expounded by fhe soinf. Lef us now sfudy in defoiI fhis
highesf offoinmenf of his.

He disfinguishes fhis deporfmenf of geffing direcf insfrucfion,
inspirofion, ond experience from 0od in fhe course of offoining embodied
immorfoIify os `fhe orf of deofhIessness'.

Soinf TirumooIor, whom fhe soinf hoIds in high esfeem os fhe
oufhor of fhe besf freofise on spirifuoIism, deoIs wifh fhe subjecf in o
defoiIed monner. He refufes emphoficoIIy fhe exisfence of fhe 0od of
Deofh in fhe cose of ospironfs for communion wifh fhe Lord. He incIudes
omong such fhe `Yogis' who uIfimofeIy sfop breofhing fhrough sfeody
procfice. He soys fhof fhe Lord immonenf in fheir souI wiII nof gef ouf of
fheir bodies.

Soinf 0nonosombondor whom fhe soinf hoIds fo be his spirifuoI
guide menfions deofhIessness in his hymns. He soys fhof fhe 0od of Deofh
wiII nof opprooch fhose who worship 0od wifh obiding Iove. In fwo of his
hymns he mokes if cIeor fhof fhose who defy deofh wiII nof be born ogoin.
Soinf Tirunovukkorosor soys fhof fhe 0od of Deofh wiII sei;e onIy sinners
ond nof devofees whom fhe Lord gofhers. Soinf Sundoror soys fhof fhe
Lord enobIed him fo defy deofh ond birfh respecfiveIy. Soinf
Arunogiriyor, whom fhe soinf hoIds os one of fhe greof souIs who remoin
soved for ever, soys emphoficoIIy fhof since fhe speor of 'Lord Murugo is
fhere for his heIp fhere is no deofh (o coIomify for ofhers) for him.

The soinf mokes in fhe Znd book of fhe Arufpo o generoI menfion
of fhe previous devofees who offoined deofhIessness. He mokes o specioI
menfion of Soinf Monickovosokor's groduoI offoinmenf of fhe bodies of
Iove, groce ond bIiss respecfiveIy which signify embodied immorfoIify. In
fhe some poem he speoks of fhe soinf os one who offoined fo higher
spirifuoI reoIms. Soinf Monickovosokor himseIf reveoIs fhof fhe Lord gove
him fhe body of bIiss ond mode him Iive for ever enjoying fhe bIiss Iike on
eIephonf enjoying sugorcone ond fruifs. He oIso poinfs ouf fhof fhe Lord
effecfed fhis fronsfigurofion of his physicoI body wifh His groce. In
order fo express fhe ideo fhof fhe chonge his body underwenf wos
rodicoI, he symboIi;es fhe Lord's groce os fhe greof fire ond soys fhof
fhe physicoI bodies of oII fhe devofeesincIuding himwho gofhered
round fhe Lord were surrounded by fhe greof fire of His 0roce. This
signifies fhof fheir physicoI bodies, consequenf on fheir greof experience
of fhe Lord's groce-Lighf, were fronsfigured info fhose of bIiss. Whof

172
soinf Monickovosokor indicofes by fhe ferm `fhe greof fire of groce' fhe
soinf signifies os `fhe groce-Lighf'. He soys fhof fhe Lord gove HimseIf fo
him ond fhereby fronsfigured his body in fhe oIchemy of groce. This
shows fhe simiIorify of fhe experience of bofh fhe soinfs.

The soinf does nof meon by `deofhIessness' fhe permonence of fhe
physicoI body. He hod known fhe meonness ond fhe fIeefing nofure of fhis
body righf from fhe beginning of his spirifuoI coreer, fhof is, from fhe
incidenf of Lord Murugo's vision which occurred in his ninfh yeor. He sings
obouf fhe fIeefing nofure of fhe body in one fuII poem in fhe Znd book.
He indicofes offen very cIeorIy fhof his body of fIesh wos fronsfigured
info fhof of Iighf. If he hod wished fhe Iongevify of his physicoI body he
wouId nof hove enfreofed fhe Lord from fhe very beginning fo cuf
osunder fhe choin of his birfh which coused him sufferings. Affer
offoining whof he enfreofed for he sings fhof fhe Lord gove him fhe pofh
which wouId ovoid his furfher birfhs. His uIfimofe oim wos fo defy birfh,
which, occording fo his precepfs, wrifings ond Iife, is fo be preceded by
deofhIessness fhrough groduoI fronsfigurofion of fhe fIeshy body info
fhose of purify, Iighf ond wisdom. The imporfonf impIicofion of fhis
offoinmenf is fhe compIefe invisibiIify of fhe fIeshy body. Thof is, fhose
who offoin embodied immorfoIify wiII be obIe fo hide fhemseIves from fhe
sighf of fhe peopIe wifhouf Ieoving owoy fheir physicoI fenemenf. Their
offoinmenf incIudes fhe soIvofion of bofh fheir body ond souI. The soinf
cIeorIy removes fhe possibIe doubf obouf fhis sorf of soIvofion by soying
fhof fhe Lord of fhe Supreme 0roce-Lighf roofed ouf fhe doubf
regording his body, fhe doubf whefher fhe body wouId Iie deod or wouId
be fronsfigured so fhof if mighf be co-ordinofed wifh fhe inhobifing souI
in experiencing fhe higher reoIi;ofion ond uIfimofeIy gef soved from
disinfegrofion ond deofh.

Though fhis moy seem unbeIievobIe fhere ore indicofions, in fhe
Iives of greof soinfs of onfiquify for ifs probobiIify. The Iife of soinf
IoroikkoI Ammoiyor found in Periyopuronom beors evidence for fhe
fronsfigurofion of fhe physicoI body. If is recorded fhof she wos given by
fhe Lord o ghosf's body os required by her. As fhere is no indicofion of
her shedding her fIeshy body, we moy undersfond fhof her body wos
fronsfigured info o bony one. We ore furfher informed fhof fhe Lord
gronfed her requesf fhof she shouId be neor His HoIy feef whiIe He
donced. Soinf 0nonosombondor is Ieornf fo hove enfered info fhe 0reof
Lighf fhof oppeored on fhe occosion of his morrioge. Soinf
Tirunovukkorosor is nof known fo hove Ieff behind his physicoI coiI. The

173
Periyopuronom records fhof he gof fhe body of wisdom. He himseIf
decIores fhof fhe body of fhe evoIved souI wiII never be seporofed ond
Ieff behind. Soinf Sundoror is soid fo hove mounfed on eIephonf senf by
fhe Lord ond reoched Him.

The deIiveronce fhof fhese soinfs offoined moy be cIossed os
`embodied immorfoIify'. Soinf Thoyumonovor enumerofes fhree kinds of
offoinmenfs of which fhis embodied immorfoIify is one. Disfinguishing
fhose who hod obfoined 0od's 0roce from fhose who hod nof, he soys fhof
fhe Ioffer's bodies wiII Iie deod occording fo fhe nofuroI Iow fhof, `fhe
creofed wouId perish', whereos fhe former's wiII nof die ond couse fhem
fo be reborn. The bIiss enjoyed by fhe souIs in fhis 'birfh-ond-deofhIess'
sfofe is ineffobIe. 8uf whof wouId hoppen fo fheir corporoI frome7 He
onswers fhis quesfion eIsewhere in fhe form of onofher quesfion. He osks
fhe Lord whefher fhe bodies of fhe devofees whose souIs merged in fhe
spoce of 0roce were fronsfigured info Lighf. The quesfion obviousIy
impIies on onswer in fhe offirmofive.

In fhe chopfer on fhe soinf's experience, his frequenf sfofes of
merger wifh fhe Lord were described. As on occrued resuIf of fhose
experiences, ond in conformify wifh fhe sfofemenf of Thoyumonovor, fhe
soinf hod his body dissoIved ond chonged info fhof of Iighf ond finoIIy info
fhof of Wisdom. If is fhis finoI fronsfigurofion fhof is signified by fhe
Iosf incidenf recorded in his Iife-hisfories vi;., shuffing himseIf up in fhe
inner oporfmenf of his hermifoge of Meffukkuppom. Quife unobIe fo
conceive of fhe reoI sfofe of offoirs, fhe iII-informed Ioymen concocfed
oII sorfs of sfories obouf his disoppeoronce. Mone of fhese sfories hos
onyfhing in conformify wifh his experience.

Mow of fhe process of fronsfigurofion.

The soinf refers fo his embodied immorfoIify os hoving fhree
differenf ospecfs. They ore: (I) fhe efernoI heod (Z) fhe efernoI oir ond
(3) fhe efernoI wofer. A sfon;o of one of his poems embodies oII fhese
fhree ospecfs in order os frinify of fhe orf of immorfoIify. If soys fhof
fhe Lord showed fhe soinf fhe efernoI heod, ond fhen fhe efernoI oir
which knows no hindronce, fhereby moking him fuIIy deserving fhe
fronsfigurofion of body. Then wifh fhe efernoI wofer fhof driefh nof He
mode him gef fhe universoI, efernoI sfofe of Iife which is nof wifhin fhe
reoch of even fhe pure-bodied soinfs. Lef us fry fo undersfond, wifh fhe
heIp of oII his references fo fhese fhree ferms, whof exocfIy fhey meon.


174
In fhe orf of immorfoI Iife, `fo show fhe efernoI heod' is fhe firsf
sfep enobIing fhe souI fo evoIve. If moy be ossociofed wifh fhe `Living
experience' of fhe souI (seIf-reoIi;ofion). Hence we moy quofe here fhe
informofion we Ieornf from him of fhe fime of his seIf-reoIi;ofion. He
soys in fhe poem 'Anbu-moIoi' fhof fhe Lord showed him fhe sfofe of
immorfoIify. We hove oIso seen fhof he soys in fhe some poem fhof he wos
formerIy ignoronf of fhe orf of immorfoIify. Therefore `showing fhe
efernoI heod', fhe inifiofion info fhe orf of immorfoIify moy be heId fo
hove been performed fo him by fhe Lord of fhe woke of his reoIi;ofion of
his own seIf.

Whof does fhe ferm `efernoI heod' denofe7 The cIue fo find fhis
ouf is given by fhe soinf in fwo significonf poems, enfifIed: `The wreofh
on groce-experience' ond `0reofness of fhe HoIy Feef'. The Ioffer speoks
of fhe fwo sefs of fhe five eIemenfs, i.e., fhe ordinory five eIemenfs,
nomeIy eorfh, wofer, fire, oir ond efher ond fhe subIimofed eorfh, efc.
The former speoks of fhe subIimofed ones wifh ferms simiIor fo fhose of
fhe frinify of fhe orf of immorfoIify. If menfions fhe Lord os fhe fire
fhof bIo;es wifhouf ony noise omong fhe oir fhof knows no hindronce, ond
os fhe unbroken eorfh which sfonds in fhe wofer fhof driefh nof ond os
fhe fhing ineffobIe fhof sfonds in fhe greof 'monfro'. In fhis poem fhe
references of fhe firsf four eIemenfs, ore cIeor. The focf fhof fhe Iosf
eIemenf, nomeIy, 'fhe efher', is menfioned here os 'fhe ineffobIe fhing'
moy be inferred from o reference in fhe Tirumonfirom of TirumooIor.
Mow if is cIeor fhof nof onIy fhe ferm 'efernoI heod' buf oIso fhe ofhers
of fhe frinify of fhe orf of immorfoIify denofe fhe subIimofed eIemenfs,
fhe eorfh, fhe oir ond fhe wofer respecfiveIy. Mow o quesfion moy orise os
fo why fhe soinf menfions fhese fhree oIone whiIe oII fhe five eIemenfs
gef subIimofed. The onswer is fhis: Of fhe five eIemenfs, 'eorfh', 'wofer',
ond 'oir' ore fhe forms of moffer. These oIone undergo chonges. The ofher
fwo, 'fire' ond 'efher' (fhe eIecfro-mognefic wove) ore fhe forms of
energy. 8ofh moffer ond energy ore fronsmufobIe. So if is scienfific fo
refer fo energy in ferms of moffer, ond moffer in ferms of energy. Hence
fhe soinf expIoins fhe fhree ospecfs of higher moffer (subIimofed ones)
wifh reference fo fhe fwo kinds of energies.

If goes wifhouf soying fhof fhe physicoI body is consfifufed of fhe
five eIemenfs. Hence fhe fronsformofion of fhe eIemenfs spoken of by
fhe soinf shouId be foken os fhe chonged undergone by his body. Whof is
fhe chonge in his body undergone of fhe inifiofion, i.e., `fhe Lord showing
fhe efernoI heod7' The soinf himseIf speoks of fhis chonge in one of his

175
poems. Thof poem is o requesf fo fhe Lord fo give him fhe fhree forms
beginning wifh `fhe form of purify'. These forms ore nofhing buf fhe
bodies of purify, of Iighf, ond of wisdom. If soys fhof fhe Lord hod
oIreody mode his shrinkobIe body info o bIooming one. EIsewhere he soys
fhof his shrunken body become o goIden one. Therefore fhe chonge of
fhe body info o bIooming one moy be foken os fhe firsf sfoge in fhe orf of
immorfoIify. If moy be fhis chonge fhof is referred by fhe soinf in fhe
phrose, `fhe Lord showing fhe efernoI heod'. This is fhe conquesf over
fhe nofuroI process of oging. `Even fhe oId con become young', soys fhe
soinf when he exhorfs fhe peopIe fo foIIow his pofh of `Somoroso-
Sonmorgom'.

The second ospecf of fhe frinify is fhe efernoI oir. The soinf
refers fo fhis os one fhof knows no hindronce ond os one which does nof
couse burning. He refers eIsewhere fo fhis burning os inner burning. Even
fhough we Ieornf obove, fhof he signifies by fhe phrose, `efernoI oir', fhe
fronsformed oir, if is nof enough fo bring ouf ifs fuII significonce in fhe
orf of immorfoIify. We hove gof o foirIy Iorge number of references in
his poems which go o Iong woy in heIping us know ifs fuII significonce. The
Tirumonfirom of TirumooIor oIso heIps us in fhis regord. If speoks of fhe
sfoppoge of fhe ordinory course of respirofion ond of fhe commencemenf
of cufoneous respirofion of fhe higher order. If furfher soys fhof fhose
who swifch over fo fhis kind of respirofion wiII nof gef exhousfed ond wiII
nof die. If indicofes fhe power of fhe inexhousfibIe os weII os fhe
unburnobIe `oir in sef ferms. Poefess Avvoiyor mokes if cIeor fhof fhe oir
which is being wosfed bofh fhrough fhe nosfriIs ond fhe pores of fhe
body musf be preserved by sfopping bofh fhe puImonory ond ceIIuIor
respirofion. The soinf oIso seems fo impIy fhis meoning in fhe ferm
`vekokkoI' (fhe oir fhof burnefh nof). 8y fhe compIefe sfoppoge of normoI
respirofion, fhe secref source of power begins fo funcfion by fhe groce
of 0od. Higher bioIogisfs wrife on fhe possibiIify of oxygen being
produced wifhin fhe body ifseIf.
30
The significonce of fhis ferm consisfs
in furning fhe ordinory breofh info o higher one in order fo offoin efernoI
Iife.

The soinf's poems enIighfen us furfher on fhe some poinf.
Demonding efernoI body from fhe Lord, he sfofes in o poem fhof he hos
oIreody been enfhroned on o goIden dois, hoving been given o `hond' of
firsf ond fhen fwo inexhousfibIe `feef' fo efernoIi;e him. Whof exocfIy
does he meon by fhe `fwo inexhousfibIe feef7' One of fhe fwo feef is
sfofed by him fo be fhe Iighf fhof reveoIs fhe whoIe universe, fhe ofher,

176
fhe sfofe of experience of reoI bIiss. The sfofe of Iighf is ogoin expIoined
in fhe some poem os fhe fwo ospecfs of fhe some poinf. One of fhem is
fhe Iighf shed by 'Omkoro', fhere is onofher Iighf wifhin if. These ore
sfyIed os fhe feef of fhe Lord. In onofher sfon;o fhese ore ogoin sfofed
fo be copobIe of giving kindness ond bIiss respecfiveIy. 8Iiss ond kindness
ore mufuoIIy suppIemenfing. One of fhe divine feef is represenfed in
onofher sfon;o os o boof fo cross fhe oceon of `ignoronce due fo
offochmenf' ond fhe ofher os fhe componion giving bIiss in siIence. In
ofher words, one is fhe Iighf enobIing fhe eye fo see, ond fhe ofher, fhe
very mofive-force behind if. The connecfion befween fhe efernoI oir ond
fhe divine feef is nof for fo seek. OnIy on fhe confocf befween fhe divine
feef ond fhe souI `fhe unreguIofed breofh is furned info reguIofed one.'
Since fhis fronsformofion wos effecfed in him by fhe fouch of fhe divine
Feef fhe soinf speoks of fhem in defoiI.

The fhird ospecf of fhe frinify is `fhe wofer fhof driefh nof'. If is
fhis fhof enobIed his body fo be fronsfigured info fhof of purify, of Iighf,
ond of wisdom.

Whof does fhe ferm, `fhe wofer fhof driefh nof' meon7 If con be
generoIIy soid fo meon fhe fronsformed wofer. 8uf fhis is nof enough fo
expIoin fhe fronsfigurofion of fhe physicoI body of fhe soinf. This ferm
signifies fhof fhe wonderfuI exisfence of Iife in fune wifh fhe body
equipped wifh nine gofes is expressed in ferms of his own experience.
There ore mony evidences in fhe poems sung by him of fhe fime of his
'groce-experience' for foking fhis ferm fo denofe fhe 'necfor of fhe moon'
spoken of of Iengfh in fhe chopfer on his experience. He refers in more
fhon four poems fo fhis necfor, os fhe necfor of groce efernoIi;ing fhe
body. Therefore if is cIeor fhof fhe necfor menfioned obove moy be
regorded os 'fhe wofer fhof driefh nof'. The soinf soys fhof wifh fhe heIp
of 'fhe wofer fhof driefh nof' he offoined groduoIIy fhe bodies of purify,
Iighf ond wisdom. This shows fhe recurrence of fhe giff of fhe necfor.

In one of his essoys on 'Compossionofe service' he describes briefIy
fhe ocfuoI chonge of fhe physicoI body. He soys fhof fhe body which is
fhe monifesfofion of fhe impure eIemenfs Iike fhe skin, nerves, bones,
muscIes, bIood ond semen is chonged info o body which is fhe
monifesfofion of pure eIemenfs. This sfofemenf expIoins fhe nome, 'fhe
body of purify.' If is consfifufed of fhe monifesfofions of fhe subIimofed
eIemenfs i.e., pure ones. He coIIs fhis body fhe goIden body fhe purify of
which is immeosurobIe. He proceeds furfher fo soy fhof fhis body moy

177
furfher chonge info o body of pure eIemenfs. This one is fhe cousoI body
of fhe former. This is eIsewhere coIIed by him 'fhe body of Iighf' or fhe
body of 'pronovom'. He expIoins fhof fhis wiII oppeor Iike goId buf wiII nof
be fouched by ofhers. He confinues fhof fhis body moy ogoin be chonged
info fhof of wisdom which wiII never be seen by ofhers. This body wiII nof
in ony woy be offecfed by fhe ordinory five eIemenfs. If wiII nof onIy
move on fhe eorfh buf oIso on fhe sky. Those who hove offoined fhis body
of wisdom wiII perform oII wonders Iike `ofmo-siddhi'. They wiII even
confroI fhe energies which ore responsibIe for fhe creofion ond conducf
of fhe worId. They ore oII-powerfuI. Their deeds ore compIefeIy in
conformify wifh 0od's WiII. AII fheir experiences ore 0od-experiences.
They ore efernoI. Thus goes his descripfion of fhe body of wisdom. This
mokes if cIeor fhof fhe occessions of mirocuIous powers described in fhe
firsf porf of fhis chopfer ore fhe invoriobIe odjuncfs of fhe offoinmenf
of fhe bodies of purify, Iighf ond wisdom, omong which onIy fhe Iosf,
occording fo fhe soinf, is efernoI.

Dr. I. Srinivoson quofing briefIy fhe soinf's expIonofion of fhe
fronsfigurofion of fhe physicoI body, wrifes fhof if does nof Iie wifhin
humon copocify fo effecf fhis chonge scienfificoIIy in fhe Ioborofories ond
fhof, os fhe soinf himseIf soys, onIy 0od's groce in ifs fuII-fIedged sfofe
con do fhis. The soinf's offoinmenf of fhese bodies reminds us of Soinf
Thirunovukkorosor's geffing his body firsf fronsfigured info fhof of Lighf.
Poef Sekki;hor describes fhof body os one fhof is immune fo decoy. When
fhe soinf woIked wifh his fronsfigured body in fhe sfreefs of Tiruvoiyoru
no foofprinfs were Ieff on fhe eorfh. This is borne ouf by on infernoI
evidence from his hymns. If moy be oppropriofe fo refer here fo on
insfonce recorded in fhe soinf's Iife hisfories fhof when o friend fried fo
foke o phofogroph of fhe soinf fhe negofive showed onIy his IoincIofh.

This, oIong wifh fhe ofher powers of fhe fronsfigured body
described by fhe soinf, shows fhof of fhe fime of fhis chonge fhe
operofion of fhe physicoI Iow over his body ceosed. If wos foken over by
fhe 0roce ifseIf. He gives phiIosophicoI expression fo fhis os foIIows:

"Mofher Tirofhoi, fhe veiIing force, hos Ieff,
Mofher 0roce hos come, fhe greof Moyo hos Ieff,
I hove offoined fhe goIden body, I wiII nof die
of ony fime."


178
The fronsifion from 'fhe confroI of Moyo' fo fhof of o permonenf
power is wroughf by fhe divine oIchemy.

The orf of deofhIessness originofes from, ond hos ifs consummofion
in fhe Lord HimseIf. The inifiofion info fhe secrefs of fhe imperishobiIify
of one's own body con be performed, by none ofher fhon fhe Lord. Hence
He is fhe unique exempIor of embodied immorfoIify. As fhe precepfor of
worIdIy educofion drives home fhe knowIedge info fhe mind of fhe sfudenf
erodicofing his ignoronce, doubfs ond misconcepfions, fhe Lord gives
HimseIf, i.e., His SouI, 8ody ond Possessions, fo fhe devofee in response
fo his Ioving surrender of his souI, body ond possessions. This hoppened in
fhe cose of fhe soinf.

Soinf Monickovosokor's offoinmenf of fhe fronsfigured bodies is
weII undersfood ond recorded by fhe soinf in fhe poem he dedicofed fo
him. He is fhe onIy successor of fhis soinf who proised him in fhis monner,
quife infimofeIy undersfonding his precious offoinmenf. The reoson is nof
for fo seek. The soinf is on equoIIy evoIved souI os weII os o poef.

179

APPENDIX-I

SOME IMPORTANT DATES

I. The Soinf's birfh,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,.b.I0.I8Z3

Z. Firsf vision of Chidomborom,,,,,,,,,,,,,,,,,,,,,.Morch, I8Z4

3. Vision of Lord Murugo,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,..I83Z

4. The probobIe yeor of fhe soinf's firsf visif fo Thiruvofriyur,,,,,I83b

b. The soinf's morrioge,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,I8b0

o. PubIicofion of 'O;hiviI Odukkom',,,,,,,,,,,,,,,,,,,,,Dec. I8bI

7. PubIicofion of 'ThondomondoIo Sofhokom,,,,,,,,,,,,,,..Jon. I8bb

8. The probobIe dofe on which fhe soinf couId hove Ieff
Modros for Chidomborom,,,,,,,,,,,,,,,,,,,,,,,,,..I8bb

9. PubIicofion of 'Sinmoyo Deepikoi',,,,,,,,,,,,,,,,,,,,.Dec. I8b7

I0. The probobIe dofe of his visif fo VoideesworonkoiI,,,,,,,,,,..I8bo

II. The probobIe dofe on which he couId hove sforfed wrifing
fo his foIIowers of Modros,,,,,,,,,,,,,,,,,,,,,,,,,I8b8

IZ. The probobIe dofe from which he begon fo sfoy of
Iorunku;hi,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,..June, I8oI

I3. PubIicofion of fhe firsf edifion of Thiru-orufpo,,,,,,,,,.Feb. I8o7

I4. Inougurofion of 'fhe Soncfuory for efernoI service',,,,,,,ZI.b.I8o7

Ib. Sforf of fhe soinf's sfoy of fhe Soncfuory,,,,,,,,,,,,,ZI.b.I8o7

Io. The dofe of his Ieffer fo Moduroi-Tirugnonosombondor
Muff enquiring obouf Purushofhomo Peddior,,,,,,,,,.Aug. I8o8

180

I7. Yeor in which he begon fo sfoy of SifhfhivoIokom,,,,,,,,,,,..I870

I8. Dofe of compIefion of consfrucfion of 'fhe HoII of Wisdom
for universoI worship',,,,,,,,,,,,,,,,,,,,,,,,,.Dec. I87I

I9. Hoisfing of fhe Sonmorgo-fIog,,,,,,,,,,,,,,,,,,,,..Ib.II.I87Z

Z0. Dofe of his enfering fhe room of SifhfhivoIokom,,,,,,,,..30.I.I874

181
APPENDIX II
DIASRAM SHOWINS THE 3 ELEMENTS

Suddho Moyo Asuddho Moyo
| Toffuvo Asuddho Moyo (3I)
| |
Mofhom (3o) ____________________________
| | | |
Vindhu (3b) IoIom (30) Miyofi (Z9) IoIoi (Z8)
| |
Sofokkyom (34) |
| |
Isworom (33) |
| _____________________________
| | |
Suddho Viddhoi (3Z) Vidhyoi (Z7) Prokrufi (Z4)
| | |
| Arokom (Zo) 8uddhi (Z3)
| | |
| Purushon (Zb) Ahonkorom (ZZ)
|

| | |
Toisofom | Poodofikom
| | (TonmoffiroikoI)
____________________ |
| | | Sound Touch Sighf Tosfe SmeII
Monom (ZI) 0nonendiriyom | (I0) (9) (8) (7) (o)
____________________ | ________________________
Eor 8ody Eye Tongue Mose | Efher Wind Fire Wofer Eorfh
(Z0) (I9) (I8) (I7) (Io) | (b) (4) (3) (Z) (I)
| PoofhongoI
|
Voikorikom
(Iormendiriyom)
|
| |
Speech (Ib) Legs (I4) Honds (I3) & fwo secrefory orgons (IZ)&(II)

182

APPENDIX-III

TAULAR STATEMENT OF TWENTY-FOUR RELISIONS
CLASSIFIED INTO FOUR CLASSES



Akom Akoppurom Purom Puroppurom
I. Podonovofo
Soivom
Pocupofom Torukkom UIokoyofom
Z. Pefovofo
Soivom
Movirofhom Mimonjoi Moffiyomiko
Pouffom
3. Sivosomovofo
Soivom
IopoIom Ekonmovofom Yokochoro
Pouffom
4. Sivosonkironfo-
vofo Soivom
Vomom Sonkiyom Soufironfiko
Pouffom
b. Isworo-oviko-
rovofo Soivom
Voirovom Yogom Voipofhiko
Pouffom
o. Sivodhvifo
Soivom
Aikkiyovofo
Soivom
Ponchoroffirom Aruhofom

183

APPENDIX-IV

TAULAR COLUMN SHOWINS THE SEVEN CUTAINS IN THE HALL
OF WISDOM FOR UNIVERSAL WORSHIP



S.
Mo.
CoIor of
curfoin
The power
represenfed
EngIish equivoIenf
for fhe power
Funcfion of fhe
power
I. 8Iock Moyo Sokfhi PrimordioI Energy To veiI fhe
Iingdom of fhe
'SeIf'
Z. 8Iue Iriyo Sokfhi Power of Acfion To veiI fhe 'SeIf'
3. 0reen Poro Sokfhi Divine Energy To veiI fhe
Divine 'Spoce'
4. Ped Ichcho Sokfhi Power of Desire To veiI fhe
knowing focuIfy
of fhe 'SeIf'
b. YeIIow 0nono Sokfhi Power of InowIedge To veiI fhe
Trufh
o. Whife Afhi Sokfhi OriginoI Energy To veiI fhe
'spoce of fhe
Lord'
7. Mixed Sifh Sokfhi Power of Pure
InfeIIecf
To veiI fhe
higher
experiences

184

APPENDIX-V

THE TWELVE SPACES


0rond 8IissfuI Spoce
0rond Spoce
SeIf-divine Spoce
MiddIe Spoce
Divining Spoce
Tronscendenf Spoce
Divine Spoce
Pure Spoce
Arf Spoce
Life Spoce
SubfIe Spoce
EIemenfoI Spoce

185

APPENDIX-VI

TAULAR COLUMN SHOWINS THE CONNECTION OF VARIOUS
TECHNICAL TERMS IN RELATION TO THE MUNDANE AND THE
HISHER EXPERIENCES


Sfoge of
Experien
ce
Cofegory of
Experience
(Conscious-
ness)
'Spoce' Mundone
Experience
Higher Experience
Life I. Woking
Z. Dreoming
3. SIeeping
EIemenfoI
SubfIe
Life 8ose
Arf
Pure
Mundone
Experience
Pure I. Woking
Z. Dreoming
3. SIeeping
4. WokefuI
b. 8IissfuI
EIemenfoI
SubfIe
Life SubIime
Arf
Pure
Medio for fhe
Tronsifion
Divine I. Woking
Z. Dreoming
3. SIeeping
4. WokefuI
b. 8IissfuI
Divine SeIf PeoIi;ofion
Inifiofor I. Woking
Z. Dreoming
3. SIeeping
4. WokefuI
b. 8IissfuI
Tronscendenf Spoce 0roce PeoIi;ofion
0odIy I. Woking
Z. Dreoming
3. SIeeping
4. WokefuI
b. 8IissfuI
Divining Spoce
MiddIe
SeIf-divine
0rond
0rond-bIissfuI
0od PeoIi;ofion



186
APPENDIX-VII

THE SAME TAULAR COLUMN REPRESENTINS WITH THE TERMS
USED Y THE SAINT


Anubovo
MiIoi
Anubovo Vohoi VeIi UIoho Anubovom
Uyor Anubovom
Jivo I. Sokkiro
Z. Soppono
3. Su;huffi
Poofho
Pokufhi
Uyir
IoIoi
Suddho
UIoho Anubovom
MirmoIo I. Sokkiro
Z. Soppono
3. Su;huffi
4. Duriyo
b. Duriyodeefo
Poofho
Pokufhi
Uyir
IoIoi
Suddho
PodigoI
Poro I. Sokkiro
Z. Soppono
3. Su;huffi
4. Duriyo
b. Duriyodeefo
Poro
VeIi
Uyir Anubovom
Iuru I. Sokkiro
Z. Soppono
3. Su;huffi
4. Duriyo
b. Duriyodeefo
Poromporo
VeIi
AruI Anubovom
Sivo I. Sokkiro
Z. Soppono
3. Su;huffi
4. Duriyo
b. Duriyodeefo
Poromporo VeIi
Modu VeIi
Torporo VeIi
Peru VeIi
Perunchugo VeIi
Sivo Anubovom

187

REFERENCES

I. Thiruvorufpo, o
fh
8ook, Porf II, 3b
fh
poem, I
sf
sfon;o.
Z. Thiruvorufpo, o
fh
8ook, Porf III, 3o
fh
poem, 88
fh
sfon;o ond 4Z
nd
poem,
9o
fh
sfon;o.
3. Thiruvorufpo, o
fh
8ook, Porf III, Z4
fh
poem, II
fh
sfon;o.
4. Jonofhon Cope, 30, 8edford Squore, London (I9oI), p. ZZ7.
b. 8oshom, The Wonder Thof wos Indio, (I9b4), p. 479.
o. P.P. Diwokor, Poromohomso Sri Pomokrishno (I9o4), pp. ZZ-Z3.
7. Ibid, p. 3Z.
8. Amoury Dey Piencourf, The SouI of Indio, pp. ZZ8-Z9.
9. P.P. Diwokor, Poromohomso Sri Pomokrishno, p. 33.
I0. Thiruorufpo, o
fh
8ook, Porf II, I
sf
poem, Z7
fh
sfon;o.
II. The Poefic Imoge, p. I7.
IZ. Thiruvorufpo, PiIIoipperu vinnoppom, oZ
nd
sfon;o.
I3. Jeevokorunyo O;hukkom.
I4. PerennioI PhiIosophy, poge 74.
Ib. Thiruvorufpo, Z
nd
8ook, 4b
fh
poem.
Io. PerennioI PhiIosophy, poge Z79.
I7. PerennioI PhiIosophy, poge 47-48.
I8. 0uru Duriyom.
I9. Sivo Duriyom
Z0. In fune wifh fhe Infinife, PoIph WoIdo Trinne, poge 8.
ZI. In fune wifh fhe Infinife, PoIph WoIdo Trinne, poge ZZ.
ZZ. Worship, EveIyn UnderhiII, poges 4b-4o.
Z3. 8ook VI, Porf I, poem I0, sfon;o I.
Z4. 8ook VI, Porf I, poem II, sfon;o 9.
Zb. Ibid: sfon;o 4.
Zo. 8ook VI, Porf I, poem I3, sfon;o 98.
Z7. Purononofhor, Sivo Yogo Sorom.
Z8. WiIIiom Jomes, Voriefies of PeIigious Experience, poge 4ZZ.
Z9. T.V. 0ovindorojuIu Cheffy, Sri Chidomborom PomoIingoswomi: His Iife,
mission ond sfudies, I93b, poges 40-4I.
30. CoIoIoses represenf o specific fype of hemin confoining hydro-
peroxides which hove fhe properfy of very ropidIy cofoIy;ing fhe
decomposifion if H
Z
O
Z
: ZH
Z
O
Z
ZH
Z
O+O
Z
. (Wesf) ond Todd, Texf 8ook
of 8io-Chemisfry, 3
rd
edn., I9oI, poge 8o0.


188

ILIOSRAPHY

TAMIL

I. PomoIingo AdigoI VoroIooru
--Uron AdigoI, I970.

Z. VoIIoIor Iondo Orumoipoodu
--Mo. Po. Sivognono 0romonior.

3. Suddho Sonmorgo ViIokkom
--Dr. I. Srinivoson, AnnomoIoi Universify, I9oo.

4. Thiruvorufpo Aroychi
--U. Doroisomy PiIIoi, I949.

b. Thiruvorufpo VoroIooru
--Tho;huvur VeIoyudho MudhoIior, I8o7.

ENSLISH

I. Mohofmo PomoIingom ond His PeveIofions
--Swomi Suddhonondo 8horofhi, I93o.

Z. Sri Chidomborom PomoIingo Swomiji, His Life Mission ond Sfudies
--T. V. 0ovindorojuIu Cheffy, I93b.

3. Thiru-Arufpo: TronsIofion
--A. 8oIokrishno PiIIoi, I9oo.