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PHILOSOPHY OF SAINT
RAMALINSAM




by
Dr, M,Shunmugum












This e-book cun be downIouded for free from
http://www,vuIIuIur,org
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Foreword

This monogroph is fhe firsf of fhe series in fhe Sfudies in Shri
PomoIingo VoIIoIor's PhiIosophy. The oufhor of fhis monogroph Dr. M.
Shonmugom is o keen sfudenf of PhiIosophy. He hos reseorched info
cerfoin ospecfs of fhe Iife ond feochings of VoIIoIor for his docforoI work.
Here he presenfs, besides sfofing broodIy fhe PeIigion ond PhiIosophy of
Soinf PomoIingom, fhe pIoce of Iove ond concepf of groce in fhe PhiIosophy
of fhe Soinf. These ore corroborofed by fhe insfifufions fhof were buiIf
ond fhe ocfion progroms inifiofed by fhe Soinf. The oufhor hos indicofed
fhese in fhe Iosf fwo chopfers of fhis monogroph.

Soinf PomoIingom wos o confemporory of Sri Pomokrishno
Poromohomso. 8ofh fhe soinfs hod fo foce fhe some socioI ond poIificoI
cIimofe, one in fhe norfheosfern region ond fhe ofher soufhern region of
Mofher Indio. The fome of Shri Pomokrishno hos spreod fhroughouf fhe
worId moinIy fhrough fhe Pomokrishno order founded by one of his
discipIes Swomi Vivekonondo. 8uf PomoIingo SwomigoI remoins procficoIIy
unknown even fhough his experiences ond reoIi;ofions ore highIy reIevonf
fo perpIexed modern worId.

PhiIosophy is concerned wifh o sysfemofic view of reIevonf focfs
wifh fheir inferprefofions ond impIicofions for knowIedge. Soinf
PomoIingom's concern did nof sfop wifh discovery of new focfs ond
reosoned ouf fhe poinf of view on fundomenfoI quesfions Iike fhe nofure
of PeoIify, fhe nofure of mon, his origin ond desfiny ond fhe gooI of his
sfrivings, buf wifh reoIi;ofion of fhe concepfs fhrough personoI
experience. Soinf PomoIingom wos nof mereIy o phiIosopher buf on ordenf
procfifioner of reIigion. His messoge of "deofhIessness" ond "Suddho
Sonmorgo" hos o specioI reIevonce fo fhe modern worId. His is o reIigion of
universoI brofherhood embrocing nof onIy oII men buf oII Iiving beings ond
fhe uIfimofe sfofe of mon ond fhe universe is seen nof os o Iiberofion
from moffer ond body, buf os fheir fronsfigurofion by which fhey ore
merged in fhe fronscendenf Iife ond Iighf of fhe 0odheod.

The subsequenf monogrophs fo be broughf ouf by fhis deporfmenf
I om sure wiII deoI wifh fhese confribufions of Soinf PomoIingom. I hove
greof pIeosure in commending fhe presenf efforf of Dr. M. Shonmugom fo
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fhe eoger pubIic inferesfed in fhe unify ond hormonious deveIopmenf of
our modern sociefy porficuIorIy in Indio.

Emerifus Professor, I. APUMACHALAM
Deporfmenf of 0ondhion Sfudies
ond PomoIingor PhiIosophy,
Moduroi Iomoroj Universify,
Moduroi - oZb 00Z.
Z4-9-I98Z
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Prefuce


This monogroph on 'The PhiIosophy of Sf. PomoIingom' is fhe resuIf
of my sfudies in Indion PhiIosophy. 'Somoroso Suddho Sonmorgom' of Sf.
PomoIingom is o furning poinf in fhe hisfory of Soufh Indion phiIosophy. In
fhe Iife ond works of Sf. PomoIingom, phiIosophy become mon-cenfered.
His infIuence upon fhe Z0fh cenfury socio-reIigious movemenfs is
remorkobIe.


Affer my posf-groduofe sfudies in Indion phiIosophy (I970-7Z), of
fhe Cenfre for Advonced Sfudy in PhiIosophy, Universify of Modros, I hod
fhe priviIege of working under fhe supervision of Dr. V.A. Devosenopofhy,
M.A. Ph.D., for fhe docforofe degree on 'Soivo Siddhonfo ond fhe SocioI
PhiIosophy of Sf. PomoIingom'. I wish fo pIoce on record my profound
sense of grofifude fo my revered Professor Dr. V. A. Devosenopofhy. I om
deepIy grofefuI oIso fo my feocher Dr. P. 8oIosubromonion, M.A., Ph.D.,
D.Liff., for fhe kind encourogemenf he gove me.


The deporfmenf of 0ondhion Sfudies ond PomoIingo PhiIosophy,
Moduroi Iomoroj Universify, specioIi;es in fhe oreo of Peoce Science. As
on emerging ond unique discipIine, if incIudes orfs, science ond phiIosophy
from fhe poinf of view of peoce. This deporfmenf under fhe guidonce of
Prof. I. ArunochoIom, M.L.C., fhe Choirmon of 0ondhi MemorioI Fund,
expIores fhe reIevonce of oII discipIines for o Iife of peoce-personoI ond
gIoboI. He shoped me os o feocher ond now infroduces me fo fhe schoIorIy
worId. The presenf work become possibIe onIy becouse of his confinuous
encourogemenf. I om fhonkfuI fo him for fhe 'Foreword', which he hos
given fo fhis book.


I om fhonkfuI fo Dr. S. Jeyoprogosom, Peoder, Deporfmenf of
0ondhion Sfudies ond PomoIingo PhiIosophy, Moduroi Iomoroj Universify,
for his voIuobIe suggesfions ond posifive crificism. I om fhonkfuI fo Prof.
P. 0opinofhoroo of fhe Evening CoIIege, Moduroi Iomoroj Universify, for
his heIp on fhe Ionguoge of fhis work. Miss. M. MoIIommoI, reseorch
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schoIor of our deporfmenf, Thiru P. VeIu Thombi ond Thiru M. PojogopoI
heIped me fo see fhis book fhrough fhe Press. I om fhonkfuI fo fhem. My
fhonks ore due fo Voigoi Achogom, Moduroi, for fhe neof gef up.


Moduroi M. Shonmugom
Z4-IZ-I98Z
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Contents


1,Introduction ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
Life Skefch...................................................................................................................................... 8
PhiIosopher's deveIopmenf............................................................................................................ 8
EorIy boyhood.................................................................................................................................. 9
Porenfoge.........................................................................................................................................I0
His 8rofher..................................................................................................................................... II
SeIf-Educofion ...............................................................................................................................IZ
Sodhono ...........................................................................................................................................IZ
PeIigious deveIopmenfs.................................................................................................................I3
Chidomborom..................................................................................................................................I4
Iondokoffom ond Thiruvofriyur .................................................................................................I4
IorunkuIi ..........................................................................................................................................Ib
Chidomborom..................................................................................................................................Io
VodoIoor...........................................................................................................................................Io
Meffukkuppom................................................................................................................................I7
Z, ReIigion of Suint RumuIingum,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,19
Soivism.............................................................................................................................................I9
Ofher reIigious experimenfs.......................................................................................................I9
Voishnovo infIuence...................................................................................................................... Z0
ViIIoge Deifies ond Sf. PomoIingom's view on fhem............................................................... Z0
DeveIopmenf of Somorosom........................................................................................................ZI
Opposifion from fhe frodifionoI Soivifes................................................................................ ZZ
Sf. PomoIingom's reocfion fo Opposifion................................................................................. Z3
3, PhiIosophy of Suint RumuIingum ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,Z
His Concepfion of Sofyo ............................................................................................................. Zb
PomoIingom's Concepfion of PeoIify.......................................................................................... Zo
Concepf of SouI in fhe PhiIosophy of Sf. PomoIingom.......................................................... Z7
InfIuence of Thirugnono Sombondor in fhe PhiIosophy of Sf. PomoIingom..................... Z7
ThirumooIor.................................................................................................................................... Z8
0od Experience............................................................................................................................. Z9
4, Sumurusu Suddhu SunmurgumThe DiscipIines of Sumurusu Suddhu Sunmurgum
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,30
I.0nono-Indriyo OIukkom............................................................................................................ 30
Iormo-Indriyo OIukkom.............................................................................................................. 30
II.Iormo OIukkom........................................................................................................................ 30
III.Jivo OIukkom.......................................................................................................................... 30
IV.Anmo OIukkom..........................................................................................................................3I
Concepf of Jusfice........................................................................................................................3I
, The PIuce of Iove in the phiIosophy of St, RumuIingum ,,,,,,,,,,,,,,,,,,,,,,,,,,,,33
, Concept of gruce in the PhiIosophy of St, RumuIingum ,,,,,,,,,,,,,,,,,,,,,,,,,,,,41
FomiIy .............................................................................................................................................. 44
7, Institutions of Suint RumuIingum ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,4
The ossociofion of fhe peopIe (Songom) ................................................................................. 4o
TempIe............................................................................................................................................. 47
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Educofion........................................................................................................................................ 49
Medifofion Cenfre........................................................................................................................ 49
SocioI difference occording fo Sf. PomoIingom .................................................................... b0
, Action Progrums ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,3
The wishes of Sf. PomoIingom................................................................................................... b4
The reocfions of DiscipIes.......................................................................................................... bb
The couses for fhe indiscipIine of fhe foIIowers .................................................................. bb
Appendi,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,7
Sfofemenf of ThoIuvoor VeIoyudhom MudoIior ..................................................................... b7
Coming Evenfs forefoId................................................................................................................oI
PAPVATIPUPAM: ......................................................................................................................... oZ
ibIiogruphy ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,4
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1,Introduction
Life Sketch

Soinf PomoIingom wos born on bfh Ocfober, I8Z3 of Morudur, o
smoII viIIoge neor Chidomborom, fhe fomous reIigious cenfre of Soivoifes,
in Soufh Arcof disfricf of TomiI Modu. His porenfs were Pomoiyyo PiIIoi
ond Chinnomoi. Chinnomoi wos Pomoiyyo PiIIoi's sixfh wife. He wos o viIIoge
odminisfrofive officer. Sf. PomoIingom wos fheir fiffh chiId. His porenfs
gove him fhe nome PomoIingom. Lofer in his Iife he come fo be known by
vorious nomes such os "PomoIingopperumon", "PomoIingoswomy", "Thiru
Arufprogoso VoIIoIor", "Arufperumjofhimohon" efc. Mony considered him o
prophef. 8uf he discIoimed oII such honors. He preferred fo coII himseIf
"Chidomborom PomoIingom".

Chidomborom fempIe hos cIose connecfions wifh his Iife. His
birfhpIoce Morudur is neor Chidomborom. He wos exposed fo o spirifuoI
experience of Chidomborom Moforojo fempIe, when he wos boreIy five
monfhs oId. The porenfs fook fhe boby boy fo fhe socred shrine of
Moforojo for worshipping fhe deify. When Sf. PomoIingom wos in his
mofher's honds, fhe officiofing dikshidorfhe priesf drew oside fhe
screen of fhe formIess ospecf of 0od. 0od wos represenfed os formIess
of Chidomborom. The Iofer songs of Sf. PomoIingom show fhof if wos here
fhof he underwenf his firsf spirifuoI experience ond fhof his spirifuoI Iife
begon here, Iofer fo cuIminofe in confinuous spirifuoI enquiry. When he
consfrucfed o fempIe of VodoIoor, he consfrucfed fhe 0nonosoboi wifh
Chidomborom fempIe os his modeI. This is due fo his firsf eorIy
experience of Chidomborom.
PhiIosopher's deveIopment

Sf. PomoIingom possed fhrough o period of furmoiI. The I9fh
cenfury TomiInodu wos fuII of reIigious ond socioI probIems ond wos
grooning under foreigner's yoke. Indions hod Iosf fheir spirifuoI moorings
ond herifoge. Even fo doy Indions ore imifofing fhe wesfern woy of Iife.
The presenf doy sufferings of Indions ore due fo fhe Ioss of fheir own
herifoge. The songs ond prose wrifings of Sf. PomoIingom indicofe fhof he
wos preoccupied in his fosk of revivoI of Indion spirifuoI voIues. AII his
phiIosophicoI deveIopmenfs ore in Iine wifh oncienf TomiI cuIfure, which
procIoims fhof fhe whoIe worId is mon's cIime ond oII humon beings ore kin.
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ForfunofeIy for him, he wos nof educofed in fhe wesfern sysfem of
Indion educofion, which mokes o mon more of o mochine fhon o mon. He
escoped fhe infIuence of wesfern sfyIe feochers ond educofionoI
insfifufions. This heIped him in sfudying TomiI cuIfure in porficuIor ond
Indion cuIfure in generoI. He wos o seIf-educofed mon ond Iofer on in his
Iife he become o very good feocher who foughf mony peopIe. He Ieorned
oII fhe sources of TomiI cuIfure, PhiIosophy ond PeIigion fhrough his own
efforf. More fhon every fhing, he Ieorned from ond depended upon his
own oufhenfic experience.

Even fhough he wos o born mysfic, fhe songs of Sf. PomoIingom
show fhof he experienced oII fhe sufferings of normoI humon being. He
soughf soIufions fhrough reIigious ond spirifuoI mefhods. He procIoimed
fhof onIy Iove con sove fhe humon being from sufferings ond fhof oII
reIigions ond phiIosophies ore bosed upon Iove. SoIicifude, proyer,
medifofion ore some of fhe imporfonf discipIines in fhe reIigious
phiIosophy of Sf. PomoIingom. In fhe Iosf phose of his Iife, he
recommended Yogo ond medifofion os fhe besf meons for reoIi;ing fhe
gooI of Iife.

In Indio, PhiIosophy ond PeIigion ore considered fhe fwo sides of
fhe some coin. FoIIowing fhe frodifionoI woy Sf. PomoIingom oIso seorched
for fhe meoning ond gooI of Iife fhrough o reIigious ond spirifuoI Iife. The
Iife of Sf. PomoIingom shows fhof fhere is o groduoI deveIopmenf in his
ideos from fhe occepfed fenenfs of reIigion info fronscendenfoI ond
universoI ideos. His chief concern wos fhe individuoI's deveIopmenf. Af fhe
higher IeveIs, if is fhe dufy of souIs fhof hove reoIi;ed fo heIp ofher souIs.

Sf. PomoIingom's woy begon in reIigion (Soivism) ond cuIminofed in
fhe reoIisofion of fhe frufhs of oII reIigions (somorsom). He begon wifh
fhe individuoI souI's suffering ond seorch ond ended wifh fhe souI's seorch
for fhe reoIisofion of fhe unify of oII Iiving beings. In befween fhese fwo
fhere ore so mony sfoges fhrough which he possed ond hurdIes he
crossed.
EurIy boyhood

When he wos o very young boy Sf. PomoIingom Iosf his porenfs ond
wos Iooked offer by his brofher ond brofher's wife. He spenf his boyhood
in fhe cify of Modros. He spenf his fime in fhe fempIes of Modros cify. He
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composed his firsf song of fhe ceIebrofed Iondokoffom fempIesmoII
Murugo shrine. During fhis period he soughf 0odIy experience fhrough
proyers. Anofher fempIe, which Sf. PomoIingom used fo visif, wos fhe
Thiruvofriyur fempIe, which is sifuofed neor Modros Cify. Thiruvofriyur
fempIe is one of fhe mosf fomous Soivife fempIes in TomiInodu. If is soid
fhof Sf. Poffinofhor worshipped of fhis shrine ond disoppeored wifh his
physicoI body. Sf. PomoIingom oIso visifed Lord Murugon's fempIe of
Thirufhoni ond composed some songs on Lord Murugo. Songs sung of fhese
fempIes reveoI his sufferings ond his yeorning for o spirifuoI Iife. Af one
sfoge young PomoIingom ond one of his friends decided fo foke fo fhe
wondering Iife of o Sonyosin. 8uf fhe mofherIy Iove of his brofher's wife
dissuoded him from if. Penouncing fhe responsibiIifies of Iife in fhe nome
of Sonyos is nof prescribed in TomiI frodifion. As o sfounch foIIower of
fhe TomiI frodifion Sf. PomoIingom decided fo sfoy wifh sociefy ond Iive o
Iife occording fo TomiI frodifion. In his Iofer songs he soys fhof his
sufferings from fhe oge of fweIve wos on behoIf of ofhers ond nof on his
own. Some of fhe proyer songs show fhof he suffered much in spirif for
reoIi;ofion.
Purentuge

Sf. PomoIingom's porenfs were sfounch soivifes. They beIieved fhof
PomoIingom wos born fo fhem by fhe groce of Lord Sivo. FoIIowing fhe
Soivo frodifionoI procfice Sf. PomoIingom's porenfs wenf fo Chidomborom
Moforojo fempIe when fhe boy wos five monfhs oId. On occounf of fhis
visif Sf.PomoIingom experienced fhe exfroordinory mysficoI vision of fhe
doncing Moforojo. This firsf experience hod Ieff on indeIibIe mork in fhe
personoIify ond Iife of Sf. PomoIingom.

Sf. PomoIingom's fofher wos o viIIoge odminisfrofive officer besides
he oIso heId fhe office of o viIIoge schooI mosfer. Sf. PomoIingom's
mofher wos o reIigious Iody who foIIowed fhe frodifionoI Soivo procfices
Iike visifing fempIes reguIorIy, fosfing on ouspicious doys ond feeding fhe
wondering soges. His porenfs offoined heoven, when he wos very young.
When he wos five monfhs oId, his fofher died ond wifhin o few yeors his
mofher foIIowed her husbond Ieoving Sf. PomoIingom under fhe core of
her eIder son Sobopofhi PiIIoi. In fhe coIIecfion of songs, "PiIIoi peru
vinnoppom", Sf. PomoIingom soys fhof 0od soved him from fhe chiIdish
pronks ond showed fhe good pofh for o gIorious Iife. Even in eorIy Iife he
wos never inferesfed in deIicious food. When friends compeIIed him fo eof
some sweefs, he ofe fhem fo sofisfy his friends rofher fhon his own
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oppefife. He wos oIwoys free from desire for moferioI weoIfh. When
somebody gove him money, he fhrew if in weIIs ond ponds. He wos oIso nof
inferesfed in foIIowing fhe foIse worIdIy frodifions Iike cosfe differences
ond reIigious differences.
His rother

When Sf. PomoIingom's porenfs died, his eIder brofher Sobopofhi
PiIIoi fook him under his core. His brofher wos o good frodifionoI TomiI
schoIor who used fo give pubIic reIigious discourses. He Iived upon fhe
income from fhese. He wished his younger brofher fo Ieorn TomiI deepIy.
Sf. PomoIingom's brofher fried fo feoch him TomiI, buf his offempfs
foiIed. So he senf Sf. PomoIingom fo o good TomiI schoIor, Ioncheepurom
Mohovidwon Sobopofhi MudoIior. The feocher observed fhe sfudenf for o
few doys ond reoIi;ed fhof fhe boy knew everyfhing by birfh. So he senf
fhe sfudenf bock fo Sobopofhi PiIIoi.

Sf. PomoIingom's brofher wos nof pIeosed wifh fhe woy of Sf.
PomoIingom. So he become ongry ond forbode Sf. PomoIingom fo enfer fhe
house or expecf ony heIp from him. 8uf fhe Iody of fhe house wos Iike o
mofher fo Sf. PomoIingom. He hod Iosf his mofher of o fender oge ond hod
nof enjoyed mofher's Iove. When his brofher's wife showered mofherIy
Iove on him, he regorded her os his very mofher. OnIy becouse of fhis Iove
he sfoyed in fhe house wifhouf running owoy from his brofhers' wrofh. On
mony doys he gof his food ond ofher heIp from fhof good-heorfed Iody. If
wos on her suggesfion fhof he sfoyed in fhe house ond sfudied reIigious
Iiferofure ond phiIosophy. Af fhis sfoge of Iife fhe Soinf hod fhree
imporfonf formofive experiences besides fhof which he hod hod of
Chidomborom. One wos confocf wifh fhe exisfing reIigio-phiIosophicoI
sysfems. When peopIe discussed fhese wifh his brofher, he used fo Iisfen
fo fhese discourses. In order fo find ouf fhe frufh he proyed of fhe
fempIes of Modros. The second wos fhe mofherIy Iove of his brofher's
wife. If showed him fhe pIoce of Iove in humon Iife ond reIofionship. He
escoped from idenfifying himseIf wifh ony ofher reIigio-phiIosophicoI
schooIs becouse of his Chidomborom experience. The food for fhe enquiry
come from fhe discussions of his brofher. The need for Iove in Iife wos
demonsfrofed fo him by his sisfer-in-Iow's Iove fowords him.
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SeIf-Educution

Sf. PomoIingom never wenf fo ony guru for his educofion. His
brofher's wife gove him o neof room ond fhe ofher necessory fhings for
Ieorning. In fhe upsfoirs room of fhe house, Sf. PomoIingom Ieorned
everyfhing fhrough his own efforfs. When he refers fo fhis in
"Aruperunjofhi ohovoI" he soys fhof he Ieorned everyfhing wifh fhe heIp
of 0od himseIf.

Even fhough he never wenf fo ony feocher for educofion he wos nof
ogoinsf frodifionoI precepforpupiI residenfioI mefhod of educofion. In
his Iofe Iife of VodoIoor he foughf mony incIuding greof schoIors Iike
ThoIuvoor VeIoyudo MudoIior who Iofer become o mohovidvon. He wos nof
onIy inferesfed in feoching youngsfers buf oIso sfressed fhe Iife Iong
educofion, ond fhe educofion of oduIfsoId peopIe ond women. In fhis
respecf he wos fhe firsf fhinker of Soufh Indio fo fhink obouf oduIf
educofion, informoI educofion ond women's educofion. In his oduIf
educofion progroms he insfrucfed his discipIes fo feoch efhicoI
Iiferofures fo fhe oId peopIe. He foughf ThirukkuroI fo fhe oId peopIe. He
soid fhof for spirifuoI reosons women shouId be foughf Yogo ond ofher
spirifuoI exercises.

Sf. PomoIingom foIIowed fhe oncienf frodifionoI Indion sysfem of
educofion. For spreoding fhis sysfem he sefup o schooI of VodoIoor. The
songs of Sf. PomoIingom show fhof somefimes he wos dissofisfied wifh
fhe Iock of discipIine omong young sfudenfs. On mony occosions he odvised
his foIIowers ond porenfs fo feoch fhe sfudenfs wifh Iove wifhouf using
fhe cone efc. His sysfem of educofion is moroI-bosed ond reIigious
orienfed, Iife-Iong educofion.
Sudhunu

TrodifionoIIy Indion reIigious fhinkers foIIow fhree pofhs. They ore
8hokfhi, 0nono ond Iormo, fhof is fo soy fhe pofhs of devofion, of
supreme knowIedge ond of service. In fhe firsf sfoge of his Iife, Sf.
PomoIingom foIIowed fhe pofh of devofion. In fhe pofh of devofion
compIefe surrender fo 0od is possibIe onIy fhrough fhe shedding of ego.
The eorIy songs of Sf. PomoIingom show how he wos froubIed wifh fhe ego
ond how he gof rid of egoism fhrough fhe heIp of 0od. OnIy in fhe egoIess
sfofe, 0od's presence wiII be feIf. In fhe Iosf porf of his Iife he sef up
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reIigio-socioI insfifufions in order fo serve suffering humon beings. In
fhof sfofe of 0od reoIi;ofion he referred service fo humon beings os
service fo 0od. He odvised his foIIowers oIso fo serve humon sociefy in oII
possibIe woys, especioIIy fhrough fhe feeding of fhe hungry ond fhe poor
ond obsfoining from fhe kiIIing of ony Iife. He foId his foIIowers fhof
Jeevokorunyo OIukkomPeverence for Iife is fhe besf ond onIy possibIe
meons fo reoIi;e fhe oim ond purpose of humon Iife. Af fhe opening
ceremony of fhe poor feeding cenfre (Sofyo Dhormo SoIoi) he deIivered o
Iong speech regording fhe Jeevokorunyo OIukkom ond emphosi;ed fhof if
is fhe Sodhono for fhe fomiIy mon fo reoIi;e 0od. His knowIedge in fhe
reIigiophiIosophicoI sysfems is cIeorIy known fo us fhrough his songs. His
sfudies in fhis oreo ond his experience in fhese sysfems show fhof he
used fhe 0nono morgo oIso. 8esides using oII fhese pofhs, he invenfed o
new pofh oIso. He hod recourse fo Yogic procfices ond foIIowed fhe
Siddho sysfem of medicine for preporing fhe moferioI ond subfIe body for
offoining deofhIessness.
ReIigious deveIopments

PeIigion in Indio is o woy of Iife. The "good-Iife" is procfice of
phiIosophicoI frufhs in fhe doy fo doy Iife. In fhe Iife ond feoching of Sf.
PomoIingom reIigion is fhe bedrock on which oII his ocfivifies ore buiIf.
Owing fo his fomiIy bockground of Soivism his enquify wos in fhe direcfion
of Soivoife phiIosophy. As o young boy, Sf. PomoIingom suppIicofed of fhe
feef of Lord Murugo of Iondokoffom for enIighfenmenf. The songs in
DeivomonimoIoi show fhof fhe reIigious deveIopmenfs of Sf. PomoIingom
were in fhe Iine of fheism. In fhese songs he crifici;ed fhe non-beIievers
ond fhose who beIieve fhof fhey ore fhe 8rohmonfhe AbsoIufe. In fhese
songs Sf. PomoIingom proises fhe frue devofees. His reIigious
undersfonding is chorocferi;ed by o socioI commifmenf. So when he proys
for somefhing, he osks for fhe benefif of ofhers ond nof for his own seIf.
In fhe sixfh fhirumuroi fhe Soinf's songs ore compIefeIy for fhe peopIe.
He exhorfed peopIe fo Iive o hoppy Iife in fhe worId. There is o
fronsformofion in his reIigious Iife from fhe IndividuoI seeking for
soIvofion info consciousness of universoI brofherhood. As for himseIf he
offoined everyfhing buf his desire is fhof eoch ond every individuoI in fhe
worId musf offoin fo whof he himseIf hod offoined. The reIigious
experience of Sf. PomoIingom begon wifh fhe 'form-ospecf' of 0odLord
Murugo ond Vodivudoyommon ond reIigious pofh ended in fhe reoIi;ofion
of Divine Lighf. He designofed his reIigious phiIosophy "Somoroso Suddho
Sonmorgom". This is fhe enquiring pofh, which is bosed on frufh ond fokes
- I4 -
oII fhe ospecfs of oII reIigions ond hos no hofred fowords ony reIigion or
phiIosophy. His pofh fried fo fronscend oII reIigious differences. Thof is
why he used fhe word Suddho Sonmorgom. "Suddho Sonmorgom" is fhe
infegroI, pure, fronscendenfoI pofh, which is differenf from fhe reIigious
infegrofion Iike Vedonfo Siddhonfo Somorosom of Sf. Thoyumonovor. Sf.
PomoIingom soys fhof he hos possed fhrough fhe differenf reIigious ond
phiIosophicoI sysfems, before esfobIishing his own phiIosophy of somoroso
suddho sonmorgom.
Chidumburum

Among fhe vorious fempIes of TomiInodu, Chidomborom fempIe is
unique in very mony woys. For fhe Soivifes fhis fempIe is on imporfonf
fempIe. They used fhe word "IoiI" (fempIe) onIy fo Chidomborom. The
formIess ospecf of 0od is represenfed onIy in fhis fempIe. The deifies of
Soivifes ond Voishnovifes ore simuIfoneousIy worshipped here. This
cIeorIy shows fhof fhis fempIe is o very oncienf fempIe, which originofed
before fhe secforion divisions Iike Soivism, Voishnovism come info being.
SecondIy, fhe fempIe sfonds for fhe infegrofion of fhese fwo SchooIs of
Hinduism. This fempIe is consfrucfed in occordonce wifh fhe ruIes of
Agomos ond nof bosed on fhe ruIes of Vedos.

Like so mony soinfs of posf, Sf. PomoIingom derived spirifuoI
experience ond worshipped Lord Moforojo in fhis fempIe. UnIike ofher
soinfs, he fried his very besf fo bring fhe mefhods of worship in fhis
fempIe in conformify wifh ogomic ruIes. 8uf he foiIed in his offempf. So
he buiIf o new fempIe occording fo ogomic ruIes. When giving o nome for
fhe new fempIe he chose fhe ferm Ufforo 0nono Chidomborom. Whenever
he menfioned Chidomborom fempIe he referred fo if os Purno0nono
Chidomborom. So fhe phiIosophicoI bosis of Chidomborom fempIe hod o
greof infIuence on fhe ideos ond ideoIs of Sf. PomoIingom.
kundukottum und Thiruvotriyur

Iondokoffom is o fempIe in Modros dedicofed fo Lord Murugo.
When he Iived in Modros Sf. PomoIingom spenf mosf of his fime of fhis
fempIe, ond if become fomous owing fo Sf. PomoIingom's visif. He renomed
fhis fempIe os Iondokoffom, ifs previous nome being "Iondoswomy IoiI".
The songs, which Sf. PomoIingom song of fhis fempIe, ore his eorIiesf.
Even fodoy fhese songs ore fomous omong fhe TomiI peopIe. Anofher
- Ib -
fempIe, which Sf. PomoIingom reguIorIy visifed, wos fhe fempIe of
Vodivudoiyommon of Thiruvofriyur.

Thiruvofriyur fempIe sifuofed neor Modros is considered fo be o
socred pIoce for Soivifes. Here Sf. Poffinofhor offoined 0od reoIi;ofion.
Sf. PomoIingom used fo visif fhis fempIe doiIy for his worship. When he
wos in Modros cify he Ied o Iife of o sfricf soivife. He meficuIousIy
foIIowed fhe ruIes ond reguIofions of worshipping of fhe fempIe.
Thiruvofriyur is repufed for ifs Sokfi worship (mofher worship). Sf.
PomoIingom foIIowed fhis mefhod of worship when he visifed
Thiruvofriyur.

From his IZfh yeor onwords Sf. PomoIingom worshipped Thyogorojo,
Vodivudoiyommon ond Murugo of Thiruvofriyur. Upfo his Ieoving Modros in
his fhirfy fiffh yeor, he reguIorIy visifed fhis fempIe for Z3 yeors. In
fhese Z3 yeors of his Iife, Sf. PomoIingom underwenf mony spirifuoI ond
mysficoI experiences. The songs of Sf. PomoIingom showed fhof he
decided fo Ieove Thiruvofriyur offer hoving fhoughf obouf if for o
considerobIe period.
kurunkuIi

Sf. PomoIingom Iived for nine yeors (I8b8-I8o7) of o smoII viIIoge
known os IorunkuIi. He Ieff Modros cify becouse he fhoughf fhof fhe cify
wos nof conducive for o spirifuoI Iife. Affer Ieoving Modros he visifed
very mony Soivife ond Voisnovife fempIes on fhe woy fo Chidomborom.
When he wos in Chidomborom, fhe Munisif of IorunkuIi, Vengodo Peddior,
requesfed him fo come ond sfoy of IorunkuIi. For nine yeors he Iived
under Vengodo Peddior's roof. If wos on occounf of his inner spirifuoI
deveIopmenf, Sf. PomoIingom moved owoy from fhe cify. In one of his
songs he soid fhof cify Iife mode mon's heorf shrink.

The defoiIs obouf fhe IorunkuIi phose of Sf. PomoIingom's Iife ore
nof oscerfoinobIe. This nine yeor period of IorunkuIi is on imporfonf phose
in fhe Iife of Sf. PomoIingom. During fhis period he Iived in isoIofion. He
spenf mosf of his fime in medifofion ond in worship. Some of fhe Ieffers
which he wrofe fo his friends in Modros show fhof he Iived in fhe fieIds
ond medifofed for mony doys. This period reveoIs o greof chonge in his
ideos ond ideoIs. His fhoughfs whiIe in Modros were obouf reIigion
whereos whiIe he wos in IorunkuIi if wos in fhe sfoge of fronsifion from
reIigion fo fronscendenfoIism.
- Io -

Affer spending nine yeors in soIifude ond medifofion, he become o
Sonmorgi - one who reoIi;ed fhe underIying frufh of oII reIigions. He did
nof sfop wifh fhof. He wished fo esfobIish o new sociefy on fhe bosis of
his reoIi;ofion. His consfrucfive works originofed in VodoIoor. The Iife of
VodoIoor is onIy on exfension of his experimenfs ond experiences of
IorunkuIi.
Chidumburum

In ifs originoI procfice, Chidomborom fempIe wos on ogomic fempIe.
8uf fodoy fhe fempIe foIIows fhe vedic woy of conducfing proyers, efc. In
fhis fempIe 0od is represenfed in fhe form of Iingowhich is fhe form of
form ond formIess's. Sf. PomoIingom fried fo chonge fhe mefhod of
worship of Chidomborom fempIe from Vedic fo ogomic. His songs show his
keen desire fo chonge fhe rifuoI of fhe fempIe. 8uf if did nof succeed. In
one of his Ieffers fo o friend Pofhino MudoIior, Sf. PomoIingom wrofe fhof
Chidomborom hod become on unsuifobIe pIoce for Iiving. In fhof Ieffer, he
soys fhof he visifed fhe fempIe fo worship Lord Moforojo.

When he consfrucfed o fempIe of VodoIoor he nomed if os Ufforo
0nono Chidomborom. The fempIe of VodoIoor is bosed upon fhe
experiences of Sf. PomoIingom ond wos consfrucfed on fhe bosis of fhe
originoI Chidomborom fempIe.
VuduIoor

Sf. PomoIingom seIecfed VodoIoor os fhe pIoce fo formuIofe ond
exfend his pIon for o sociefy bosed upon Iove ond honesfy. AII his
consfrucfive progroms fo buiId o new sociefy were esfobIished of
VodoIoor. This smoII viIIoge VodoIoor is sifuofed neor Chidomborom of fhe
Pood Juncfion of fwo high woys (Modros-Iumbokonom, Monokkuppom-
VirudochoIom). The oId nome of VodoIoor is Porvofhipurom. Affer seffIing
fhere Sf. PomoIingom nomed if VodoIoor, becouse fhis pIoce is sifuofed in
fhe norfhern side of Chidomborom.

If wos wifh fhe view of buiIding o new sociefy bosed on Iove ond
spirifuoIify fhof Sf. PomoIingom hod come ond seffIed in VodoIoor. Even
fhough he sfoyed here for o period of four yeors onIy (from I8o7-I870),
fhis is on imporfonf period in his Iife. He esfobIished socioI insfifufions
Iike fhe fempIe, fhe poor feeding Cenfre, fhe medifofion Cenfre, fhe
- I7 -
medicoI Cenfre, fhe SchooI efc. The peopIe of fhof ViIIoge offered Sf.
PomoIingom some Iond for fhe consfrucfion of his reIigio-socioI
insfifufions. An imporfonf socioI insfifufion is fhe Cenfre for feeding fhe
poor. The physicoI Iifefhe moinfenonce of fhis body is imporfonf for fhe
reoIi;ofion of fhe purpose of Iife. Sf. PomoIingom never opened fhis
Cenfre for fhe Io;y who did nof wonf fo work. He opened fhis for fhose
honesf, hordworking poor peopIe whom he did nof Iike fo go hungry for
wonf of meons. This insfifufion is known os Sofyo-dhormosoIoi. Sofyo
0nono Soboi is fhe fempIe which is designed by fhe Soinf. This fempIe
beIongs fo fhe peopIe of oII reIigions. This is open fo oII, irrespecfive of
cosfe, reIigion, roce ond ofher disfincfions.

Affer sfoying for four yeors of VodoIoor, Sf. PomoIingom wifhdrew
fo Meffukkuppom. Those who surrounded fhe soinf never foIIowed his
phiIosophy. Somefimes, fhey misbehoved in fhe obsence of fhe Soinf. The
repeofed wornings of fhe Soinf ond fhe nofices cIeorIy show fhe inobiIify
of fhe foIIowers fo foIIow fhe phiIosophy of Sf. PomoIingom.

Even fodoy fhe insfifufions of Sf. PomoIingom ore fhere of
VodoIoor wifhouf ony furfher exponsion. The foIIow up work wos nof done
by fhe foIIowers. So fhe reformofive messoge ond fhe revoIufionory
ocfivifies of Sf. PomoIingom hove nof spreod even wifhin TomiI Modu.
Mettukkuppum

Meffukkuppom is o smoII viIIoge neor VodoIoor. Sf. PomoIingom
spenf fhe Iosf porf of his worIdIy Iife in o smoII huf known os "Chiffi
VoIohom". 'Chiffi VoIohom' meons "pIoce of offoinmenf or reoIi;ofion".
Here Sf. PomoIingom procficed fhe Iife of o Yogi ond Iived in isoIofion. TiII
I874 he Iived in fhof huf. On 30-I-I874 he disoppeored from fhof huf.

During fhis sfoge of his Iife he resfricfed oII his ocfivifies ond
prepored for his disoppeoronce from fhis worId. When he Iived in
Meffukkuppom, occosionoIIy he oppeored before fhose who surrounded
fhe huf ond spoke fo fhem on deofhIess Iife ond universoI brofherhood. In
Meffukkuppom he procficed fhe oncienf Indion mysficoI procfice of fhe
orf of disoppeoring wifh fhe moferioI body. Sf. PomoIingom fook pify upon
fhe worIdIy peopIe who never cored obouf fhemseIves. Like fhe
Zorofhusfro of Miefsche, he despoired of fhe fhoughf of common mon ond
cried in frusfrofion, "Lo, I opened my shop fo give, buf none come fo
receive". 8uf ideos never die ond fhe phiIosophy of Sf. PomoIingom hos
- I8 -
oIreody sforfed fo mouId fhe minds of peopIe, who ore suffering from
whof Swomi Vivekonondo coIIed, "CrysfoIIi;ed Supersfifions". PodioI
chonge of sociefy fhrough his phiIosophy is possibIe. The Soinf's
ossuronce fhof he wiII come ogoin fo sef fhe peopIe on fhe righf pofh is o
messoge of opfimism ond encourogemenf.
- I9 -

Z, ReIigion of Suint RumuIingum
Suivism

Soivism is one of fhe oIdesf schooIs of Hinduism, which beIieves
fhof "Sivo" is fhe supreme PeoIify. If is o fheisfic, reoIisfic ond pIuroIisfic
phiIosophy, which originofed in Indio. Theism in Soivism hoIds fhof 0od
Sivo is fhe supreme 8eing who confroIs fhe worId ond direcfs fhe souIs
fowords perfecfion. The phiIosophy of Soivism is reoIisfic in fhe sense
fhof if beIieves fhof fhe worId, fhe souIs ond 0od ore reoIifies. 0od is on
independenf reoIify whereos fhe souIs ond fhe worId ore dependonf
reoIifies. If is pIuroIisfic becouse if beIieves in fhe independenf exisfence
of 0od, souIs, ond fhe worId. This worId offirming phiIosophy of Soivism
wos occepfed ond deveIoped by Sf. PomoIingom in his phiIosophy,
Somoroso Suddho Sonmorgom.

Love is fhe fundomenfoI phiIosophy of Soivism. ThirumooIor equofes
Iove wifh 0od. Sf. PomoIingom's undersfonding of Soivism showed fhof
Iove is fhe fundomenfoI phiIosophy of Soivism. In his 'Mohoperupodesom'
which is considered fo be fhe monifesfo of Sf. PomoIingom, he soys, oII
fhe reIigious procfices ore meoningIess if fhey ore nof bosed upon Iove.
He cIeorIy soys fhof in fhe beginning he foIIowed Soivism buf onIy Iove
soved him ond Iiffed him fo o supreme heighf. The infegrofing phiIosophy
of Soinf PomoIingom is nof bosed upon ony porficuIor reIigion buf if fokes
oII fhe good ospecfs of vorious reIigions of Soufh Indio.
Other reIigious eperiments

Even fhough Sf. PomoIingom wos born in o Soivo fomiIy he wos nof
on orfhodox Soivife. His eorIy spirifuoI experience of Chidomborom
fempIe hos reveoIed fo him fhof 0od is formIess ond fhis experience hod
o greof infIuence on his undersfonding of reIigions. His brofher wos o
reIigious propogondisf ond he used fo discuss obouf fhe vorious reIigions.
This is oIso on imporfonf evenf in fhe reIigious deveIopmenf of Sf.
PomoIingom.

In fhe course of his enquiries info reIigions, he sfudied mony
reIigions. The mojor reIigious schooIs of Hinduism ore Soivism ond
- Z0 -
Voishnovism. In fheir reIigious procfices fhey differ from eoch ofher.
Eoch emphosi;es o differenf ospecf of fhe some reoIify. PhiIosophicoIIy
fhey ore fheisfic, reoIisfic ond pIuroIisfic. 8ofh schooIs emphosi;e fhe
pofh of devofion ond reoIi;ofion of 0od. PeIigion is o mojor force in Sf.
PomoIingom's Iife. As o frue seeker offer frufh, he seorched for frufh in
differenf reIigions. 8efore onnouncing fhe phiIosophy of Somoroso
Suddho Sonmorgom he sfudied fhe vorious phiIosophies ond reIigions of
Soufh Indio. So Somoroso Suddho Sonmorgom is on infegrofed phiIosophy
which occepfs fhe frufh of vorious reIigions ond phiIosophies. His
biogrophers soy fhof he wos o born-mysfic-"Somu Suddho"who come fo
fhis worId fo Ieod fhe peopIe fowords o good Iife. So he neifher opposed
ony reIigion nor idenfified himseIf wifh ony. On fhe ofher hond, he
occepfed oII fhe reIigions ond phiIosophies ond Ioid bore fhe fundomenfoI
unify of oII reIigions ond phiIosophies. During his enquiry, he come ocross
fhe viIIoge deifies, fhe Voishnovo ond Soivo ponfheon.
Vuishnuvu infIuence

The orfhodox foIIowers of Soivism ond Voishnovism seIdom show
mufuoI respecf. The hisfory of Soivism os weII os Voishnovism cIeorIy
shows fhof fhe orfhodox peopIe of eoch wosfed much fime ond energy in
condemning fhe ofher. Even greof Soinfs used fo idenfify fhemseIves wifh
one porficuIor secf ond condemned fhe ofher secfs. Sf. PomoIingom is fhe
onIy excepfion in fhe hisfory of Soufh Indion reIigion ond phiIosophy who
respecfed oII reIigions oIike. Even fhough he come from o Soivo fomiIy he
never disrespecfed fhe ofher reIigions. He visifed fhe Voishnovo fempIes,
worshipped fhere, ond composed some songs of devofion fo fhe deifies. In
fhe coIIecfed works of Sf. PomoIingom we hove fhe songs on fhe Voishnovo
deify Lord Pomo. His Somoroso Suddho Sonmorgom is fhe cuIminofion of
vorious reIigious focfs. His monfro 'Arufperunjofhi' cIeorIy shows fhof he
incIuded oII pervosive ospecfs of reoIify in his phiIosophy.
ViIIuge Deities und St, RumuIingum's view on them

Aporf from fhe mojor 0ods Iike Sivo, Vishnu ond Murugo fhe viIIoge
deifies Iike Moriommon, IoIi, efc., hove been occepfed info Hinduism. The
worship of fhese minor deifies frequenfIy invoIve such procfices os kiIIing
onimoIs in socrifice ond offering infoxicofing drinks. Sf. PomoIingom
objured worship of fhese minor deifies ond inhumon procfices corried
wifh fhem. He wos nof o reIigious mon who rejecfed fhis worIdIy Iife. His
reIigion is fhe reIigion of humonism, Iove ond groce. His Iove incIudes oII
- ZI -
Iiving beings ond he experienced fhe oneness of his Iife ond seIf in oII fhe
Iiving beings. So whenever fhere wos o free dried up for wonf of wofer he
shed feors. When fhere wos on onimoI socrifice, (of which some ore
prepored fo give fhe onimoI for socrifice) he used fo rush immediofeIy fo
fhe spof ond sfop if. He Iived mosfIy wifh uneducofed viIIogers ond fhey
ore fomous for fheir minor deify worship. So he song mony songs on fhe
eviIs of fhis inhumon procfice. He odvised mony peopIe fo sfop fhe kiIIing
of onimoIs in fhe nome of 0od, becouse 0od is Iove ond 0od is fhere in oII
Iiving-beings. One imporfonf fempIe in which he sfopped fhe onimoI
socrifice wos ThuIukkonofhu MoriommoI IoiI. The song, which he song on
fhe occosion of fhe sfopping of onimoI socrifice occurs in Thiruorufpo.
When fhe worshippers become confused ond soid fhof fhe deify wiII
become ongry if fhey sfopped fhe procfice, Sf. PomoIingom expIoined fo
fhem fhe eviI invoIved in fhe procfice ond persuoded fhem fo worship 0od
in o genfIe woy. In fhe Somoroso Suddho Sonmorgo phiIosophy kiIIing of
onimoIs ond minor deify worship ore prohibifed.
DeveIopment of Sumurusum

"Somorosom" is nof one more oddifion fo fhe exisfing reIigious
orders. If is o mode of unifying fhe fundomenfoI principIes of oII reIigions
ond phiIosophies. The coIIecfed songs of Sf. PomoIingom were divided info
six porfs. The firsf five porfs were pubIished in his own Iifefime. The
sixfh porf of fhe songs wos pubIished onIy offer his disoppeoronce. The
soinf never gove permission fo pubIish fhe sixfh porf of Thiruorufpo in his
own fime. The songs in fhe firsf five porfs consisf of songs on differenf
deifies, differenf Soivo precepfs ond ofher songs connecfed wifh reIigion.
In fhe sixfh Thirumuroi we hove fhe songs of Somorosom. This is pureIy
for fhose who come owoy from fhe reIigions Iike Soivism, Voishnovism efc.
The Soinf oIIowed fhe Sonmorgis-fhose who come owoy from fhe reIigions
fo reod fhem. He odvised fhem fo Iive o Iife occording fo fhe feoching of
fhe sixfh Thirumoroi. If one Iooks of fhese songs in o reIigious confexf,
one wouId nof undersfond fhe songs eosiIy. The opposifion of fhe Soivifes
wos due fo fhis. They Iisfened fo fhe songs of fhe sixfh Thirumoroi onIy
which were nof meonf for fhem.

Somorosom freofs oII reIigions ond phiIosophies oIike ond fries fo
fronscend fhem. This is nof o new invenfion of Sf. PomoIingom. The songs
of eorIy TomiI fhinkers Iike Sf. ThirumooIor, Sf. Monikkovosogor ond Sf.
Thoyumonovor show fhof fhis concepf is on oId concepf in fhe phiIosophies
of TomiI Soinfs. 8uf fhere is o difference befween fhe Somorosom of fhe
- ZZ -
previous fhinkers ond fhe Somorosom of Sf. PomoIingom. PhiIosophy of Sf.
PomoIingom is know os Somoroso suddho sonmorgom. Here fhe word
'Suddho' meons fronscending oII fhe phiIosophies ond reIigions. The
sonmorgo phiIosophy of eorIy fhinkers enquired info frufh from fhe
sfonding poinf of porficuIor reIigion or phiIosophy. The phiIosophy of Sf.
Thoyumonovor is known os Vedonfo - Siddhonfo Somorosom which fried fo
find ouf fhe frufhs of fhe ofher reIigions from fhe sfond poinf of
Soivism. Adi Sonkoro wos fomous for his infegrofive work omong fhe
vorious schooIs in Hinduism. He is known os Shonmofho Sfhopoko, fhe
infegrofor of six schooIs of phiIosophy. 8uf none excepf Sf. PomoIingom
fried fo unife fhe phiIosophies ond showed o woy fo fronscend fhem.

In fheir idenfificofion wifh some reIigious ideoIogies reIigious
insfifufions forgef fhe very purpose of reIigion which is fhe good Iife of
humon beings. Due fo fheir reIigious bios fhey forgof fheir dufies fo fhe
socioI Iife of monkind. MofuroIIy, fhe reIigions were negIecfed by fhe
common foIk ond fhe reIigious peopIe oIigned fhemseIves wifh seporofe
groups. Hinduism suffered o Iof becouse of fhe irreIigious peopIe, who
represenfed reIigion. Lorge number of peopIe become converfs fo ofher
reIigions for fhe soke of geffing socioI jusfice. Under Sf. PomoIingom fhe
frue spirif of Hinduism-fhof is Somorosom wos revised ond deveIoped. 8y
revising Hinduism Sf. PomoIingom broughf efernoI voIues of Hinduism info
fhe doiIy Iife of monkind. He expIoined fhof his Iife mission wos nof fo
creofe o new reIigious secf or o schooI of phiIosophy buf fo show o woy fo
fhe good Iife on fhis eorfh. In one of his proyers fo 0od he song fhof fhe
whoIe worId musf enjoy fhe bIiss which he wos enjoying.
Opposition from the truditionuI Suivites

Wifhin o shorf period of fhe esfobIishmenf of his insfifufions of
VodoIoor his fome spreod fhroughouf TomiInodu. PeopIe from oII
direcfions come fo VodoIoor fo wifness fhese esfobIishmenfs. Those who
come fo VodoIoor reoIi;ed fhe greof reformofions broughf obouf by Sf.
PomoIingom. MeonwhiIe fhe foIIowers of Sf. PomoIingom pubIished his
songs under fhe fifIe 'Thiruorufpo' ond fhey referred fo Sf. PomoIingom
os "VoIIoIor". 8uf fhe soinf never Iiked fhese. He scoIded fhe foIIowers
who pubIished fhe songs under fhe fifIe Thiruorufpo ond he wos very sod
when he sow his nome os VoIIoIor. He expIoined fo fhe foIIowers fhof he
wos onIy o humon being ond o member of fhe group of good peopIe. OnIy
0od is greof ond eoch one musf worship 0od, he odded.

- Z3 -
The pubIicofion of fhe songs of Sf. PomoIingom under fhe fifIe
Thiruorufpo ond oppeIIofion VoIIoIor, fhe consfrucfion of o fempIe of
VodoIoor creofed o big sfrife omong fhe Soivifes. The orfhodox Soivifes
objecfed fo fhese ond fhe objecfions come in fhe form of Arumugo
MovoIor - o fomous Soivo preocher of Joffno. The orfhodox foIIowers of
Soivism denigrofed fhe "Thiruorufpo" by coIIing if "morufpo". In fhe
hisfory of Soivism fhe Arufpo - Morufpo incidenf is on imporfonf evenf.
The foIIowers of modernify ond orfhodox mef of fhe Courf for jusfice.
Arumugo MovoIor fiIed o suif ogoinsf Sf. PomoIingom ond fhe suif wos
odjudged in fovor of Sf. PomoIingom.
St, RumuIingum's reuction to Opposition

Sf. PomoIingom wished fo buiId o new sociefy which is bosed upon
Iove ond spirifuoIify. In order fo buiId fhof sociefy he oimed of o
fundomenfoI chonge in fhe woy of Iiving ond in sociefy. Insfeod of
supersfifious beIiefs ond frodifionoI procfices he infroduced Iove ond
spirifuoIify. In fhof process he chonged so mony reIigious procfices.
Insfeod of worshipping on idoI he osked his foIIowers fo concenfrofe upon
Iighf ond medifofe upon fhof. Insfeod of frodifionoI cosfe ond reIigious
sef-up, he osked his foIIowers fo Iove oII fhe Iiving-beings ond heIp fhem
whenever fhere wos o chonce.

As oIreody sfofed fhe frodifionoI foIIowers of Soivism opposed Sf.
PomoIingom under fhe Ieodership of Arumugo MovoIor - o soivife preocher
from Joffno, who dedicofed his Iife for fhe spreod of Soivism. He
pubIished mony TomiI Soivo cIossics ond used fo deIiver Iecfures or
Soivism fo fhe pubIic. The frodifionoI muffs of Soivism supporfed
Arumugo MovoIor in his profession.

The songs of Sf. PomoIingom show fhof he never fhoughf ond
worked in ferms of o porficuIor group of peopIe. The sixfh Thirumuroi
confoins fhe revoIufionory ideos of Sf. PomoIingom. So, fhe sixfh
Thirumuroi is nof o reoson for fhe frodifionoIisf reocfion. Sf. PomoIingom
never coIIed himseIf VoIIoIor or his songs Thiruorufpo. The foIIowers
pubIished if ond fhey nomed him Sf. PomoIingo VoIIoIor. Due fo his
revoIufionory ideos, his procficoI ocfivifies, ond his greof reverence
fowords fhe eorIy feochers, his fome spreod ond peopIe gofhered oround
him. In some pIoces peopIe song Thiruorufpo insfeod of Thevorom ond
Thiruvochogom. The foIIowers of Sf. PomoIingom ond fhe foIIowers of
frodifionoI Soivism very seriousIy opposed eoch ofher. Sf. PomoIingom
- Z4 -
coImIy observed fhese quorreIs. He wos very sod obouf fhis. On fhe one
hond, fhe Soivifes opposed him becouse fhey misundersfood his messoge.
On fhe ofher he wos sorry for fhe foIIowers who wosfed fheir fime in
opposifion. (They spreod messoges of spirifuoI communism fhroughouf
TomiInodu.) Insfeod his devofionoI work spreod ond peopIe Iooked upon Sf.
PomoIingom os one omong fhe mony greof Soivo feochers who spreod fhe
messoge of Soivism. He never regorded ony individuoI os on enemy
becouse he reoIi;ed his reIofion wifh eoch ond every Iiving being. The
Soinf fhoughf fhof if wos his dufy ond righf fo heIp every Iiving being.
- Zb -

3, PhiIosophy of Suint RumuIingum

Compored fo his precursors Sf. PomoIingom wos unique in very mony
woys. The eorIier fhinkers embodied fheir phiIosophies in fheir songs ond
fhey Iived o Iife bosed upon fhof phiIosophy. So fhe common peopIe did
nof know whof phiIosophy fhe fhinker foIIowed. OnIy o seIecfed forfunofe
few who Iived wifh fhese soinfs foIIowed fheir phiIosophies. 8uf Sf.
PomoIingom cIeorIy expIoined his phiIosophy in prose form even fhough his
poems corry much deeper phiIosophy. Due fo fhe exposifion in fine prose
sfyIe, his phiIosophy become popuIor omong fhe common peopIe. He nomed
his phiIosophy "Somoroso Suddho Sonmorgom." Even fhough fhe concepf
Sonmorgom is o very oId concepf in TomiInodu, Suddho Sonmorgom is o
specific confribufion of Sf. PomoIingom fo fhe Soufh Indion phiIosophy.
Sonmorgom meons enquiry info frufh, seorch offer frufh. The eorIier
fhinkers, Sf. ThirumooIor, Sf. Monikkovosogor, Sf. Thoyumonovor spoke
obouf Sonmorgom. Sf. Thoyumonovor's phiIosophy wos known os Vedonfo-
Suddho Somorosom. Somorosom meons fhe middIe pofh which considers
oII reIigions ond phiIosophies oIike. Sf. PomoIingom's phiIosophy oims of
fronscending oII fhe phiIosophies ond reIigions.
His Conception of Sutyu

The concepf frufh (Sofyo) gefs on imporfonf pIoce in fhe
phiIosophy of Sf. PomoIingom. He nomed his phiIosophy os Sonmorgom
which meons o pofh in seorch for frufh. When he consfrucfed o fempIe
for oII fhe reIigious peopIe, he nomed if os Sofyo 0nono Soboi. The fempIe
wos consfrucfed on fhe bosis of Agomos ond nof on Vedos. There wos no
reIigious procfice in fhe fempIe. The devofees ore expecfed fo medifofe
ond concenfrofe on fheir own heorf.

According fo Sf. PomoIingom frufh is greofer fhon ony reIigion or
phiIosophy. There ore frufhs in oII reIigious ond phiIosophicoI sysfems buf
one musf nof resfricf himseIf wifhin fhe consfricfing Iimifs of ony one
reIigion. So one musf poss fhrough fhe differenf reIigious procfices, musf
reod fhe bosic cIossics ond know fhe fundomenfoI frufhs of every reIigion.
When one reoIi;es fhof fhere ore frufhs in eoch ond every reIigion, if is
possibIe for fhem fo fronscend oII reIigions ond know fhe fundomenfoI
phiIosophy which is fhe bosis of oII reIigions. Sf. PomoIingom himseIf reod
- Zo -
fhe cIossics of fhe differenf reIigions, visifed fhe vorious fempIes in
order fo know fhe frufhs of fhe reIigions ond reoIi;ed fhe fundomenfoI
unify of oII reIigions. He oIso reod fhe cIossics of phiIosophy ond reoIi;ed
fhof Iove is fhe bosis for humon Iife ond oII fhe reIigions ond phiIosophies
ore bosed on Iove.

As oIreody sfofed, he visifed fhe Murugon fempIe of Modros. He
oIso visifed fhe Offriyoor fempIe. Lofer on he sfoyed of fhe Moforojo
fempIe of Chidomborom for o shorf period. He song so mony songs of
differenf Voishnovo deifies ond fhe minor viIIoge deifies. Af Iosf he
worshipped fhe formIess ospecf of PeoIify. He occepfs fhof fhere ore
frufhs in fhe Agomos ond Vedos buf he wos sod obouf fhose peopIe who
quorreIed in fhe nome of fhe Vedos ond Agomos wifhouf knowing fhe
fundomenfoI frufhs of eifher.

According fo Sf. PomoIingom frufh is fhe bosis of fhe individuoI
being ond fhe cosmos. 8uf fhe individuoI's reoI being is covered wifh so
mony impurifies Iike onovom, moyo, kormo, ohomkoro, efc. When he
designed Sofyo 0nono Soboi, he designed if wifh on individuoI being os fhe
Cenfre. The differenf screens ore fhe impurifies ond ignoronces. The
divine Iighf in fhe fempIe represenfs fhe divine being donce in fhe heorf
of eoch ond every Iiving being.
RumuIingum's Conception of ReuIity

Sf. PomoIingom wos o spirifuoIisf wifh o socioI commifmenf. He
never Iosf sighf of his socioI responsibiIifies in his pursuif of fhe spirif.
His spirifuoI communism is fuII of socioI commifmenfs. He shed feors
whenever he wifnessed o crop wifhered up for Iock of wofer. He suffered
whenever he wifnessed poor honesf peopIe begging for food. He feIf very
sod whenever he sow onimoIs being kiIIed in fhe nome of socrifice fo fhe
ViIIoge Deifies. His songs cIeorIy show fhof he idenfified himseIf wifh oII
Iiving beings. He wifnessed fhe sufferings ond sorrows of oII fhe Iiving
beings wifhin himseIf. The visibIe duoIism disoppeors when one reoIi;es
fhof oII Iiving beings ore nof isoIofed from eoch ofher buf ore fhe porf
ond porceI of fhe one PeoIify which he conceived os "Arufperunjofhi"--
"Thonipperumkorunoi". The nofure of reoI being is groce, greofness, Iighf
ond fhis concepfion is simiIor fo fhe concepfion of 8rohmon in Advoifo
Vedonfo.

- Z7 -
His concepfion of reoIify is differenf from fhe concepfion of
PeoIify in frodifionoI Advoifo. From fhe very beginning in Iondokoffom, he
rejecfed fhe obsoIufisfic concepfion of PeoIify ond song songs in fhe Iine
of pIuroIisfic fheism. When some of his foIIowers oddressed him os
VoIIoIor, he vehemenfIy rejecfed fhof honor, ond soid onIy 0od is greof
ond fhof oII fhe humon beings ore fhe devofees of one 0od who hos
neifher form nor nome. AII fhe nomes ond forms ore producfs of fhe
humon mind. In order fo reoIi;e fhe nofure of PeoIify one musf go beyond
nomes ond forms.
Concept of SouI in the PhiIosophy of St, RumuIingum

Theisfic schooIs of phiIosophy moinfoin fhof in ferms of si;e o souI
is on 'onu' whereos 0od is Vibu. 8y nofure fhe souI is dependenf upon 0od.
Sf. PomoIingom's eorIy Iife shows fhof he wos o foIIower of Soivism ond he
oIso respecfed ofher reIigions. He openIy decIored fhof he wos nof on
obsoIufisf. Even fhe songs in fhe Sixfh Thirumuroi indicofe fhof he wos o
devofee of 0od in fhe formIess mode. The fheism of Sf. PomoIingom
evoIved fhroughouf his Iife. 8uf of no pIoce he idenfified himseIf wifh fhe
PeoIify ifseIf. On fhe ofher hond, fhe songs show fhof fhere ore some
sfoges in which he proyed for fhe groce of 0od. He song fhof he gof
every fhing from 0od himseIf. The Iosf porf of Thiruorufpo shows fhof he
uIfimofeIy merged wifh 0od HimseIf.

For peopIe who ore foo worIdIy, he song some songs of odvice. He
song fhof humon Iife is greof ond if fhis Iife is wosfed in ocquiring
moferioI weoIfh, if is sheer modness. If peopIe do nof fhink obouf deofh,
which is fhe one sure evenf in eoch individuoI's Iife - fhey ore reoIIy mod.
They do nof know whof fo do now, whof fhey ore here for, where fhey go
offer fhis Iife. His odvice fo fhem is fo reoIi;e 0od ond gef owoy from fhe
dongerous frop 'deofh'. This Iife is given in order fo heIp ofhers ond fo
shore fhe sufferings of ofhers wifh fhem ond fo gef mosfery over deofh
which is fhe onIy enemy fo Iife. He invifed peopIe fo move owoy from smoII
reIigions fo fronscendenfoIism fo experience ond fo sove fhemseIves.
InfIuence of Thirugnunu Sumbundur in the PhiIosophy of St,
RumuIingum

Sf. PomoIingom hos sung obouf fhe four Somoyochoryos of Soivism.
He never wenf fo ony mosfer for secuIor or for spirifuoI educofion. 8uf he
regorded Sf. Thirugnonosombondor os his spirifuoI feocher. He song fen
- Z8 -
songs in "AIudoyo PiIIoyor AruImoIoi" obouf his experience wifh his
feocher. These songs cIeorIy show fhof he grosped fhe essence of fhe
Thevorom ond experienced if in his spirifuoI Iife.

"AIudoyo PiIIoiyor AruImoIoi" informs us fhof Sf.
Thirugnonosombondor showed him fhe differenf sfoges in fhe spirifuoI
Iife. Sf. PomoIingom menfioned fhree such sfeps os fhe experience of
souI, experience of groce ond fhe experience of 0od. These fhree
experiences ore Iike fhe sfeps of o Iodder. If one cIimbed ond crossed
fhe fofhuvos of one's own being, fhe souI experience wiII come. The nexf
experience, grocefuI experience wiII come fo one if he reoIi;es fhe firsf
sfoge. In fhe grocefuI experience fhe souI reoIi;es ifs own nofure ond fhe
nofure of PeoIify which is beyond words ond fhoughfs. When Sf.
PomoIingom suffered wifhouf knowing fhe beginning ond fhe end of Sivom
(PeoIify), his spirifuoI feocher Thirugnonosombondor himseIf showed fhof
bofh fhe beginning ond end ore fhere wifhin one's own seIf. Sf. Pomo-
Iingom's deep sfudy of Thevorom reveoIed fo him fhe differenf sfeps in
fhe spirifuoI Iife of humon beings. Sf. Thirugnonosombondor nof onIy
showed him fhe differenf sfeps in fhe spirifuoI Iife buf he reveoIed fhem
wifhin o very shorf fime. One con gef such experience onIy fhrough hord
work fhrough mony yeors. Sf. PomoIingom hoiIed fhis ocf of his spirifuoI
feocher os o mirocIe.
ThirumooIur

ThirumooIor's Thirumonfhirom defines fhe essence of Soivism os
Iove. Love is nofhing buf 0od. Thirumonfhirom is considered fo be fhe
bosic fexf of Soivism, if is o book on mysficism. The firsf fwo porfs of
Thirumonfhirom deoI wifh fhe socioI Iife of mon. In fhis porf ThirumooIor
expIoins fhe moroI bosis of spirifuoI Iife. The socioI responsibiIify of fhe
spirifuoIisfs is emphosi;ed in Thirumonfhirom.

In Sf. PomoIingom's Mohoperupodesom which is considered fo be
his spirifuoI monifesfo, he soys fhof Iove oIone con sove fhe worId. The
phiIosophy of Sf. PomoIingom wos infIuenced by ThirumooIor. The socioI
insfifufions of Sf. PomoIingom were esfobIished on fhe bosic principIes of
Thirumonfhirom. ThirumooIor regorded fhe humon body ifseIf os o fempIe
of 0od ond equofed fhe service fo humon beings wifh service fo 0od. Sf.
PomoIingom puf info execufion fhis phiIosophy by seffing up fhe Sofyo
Dhormo SoIoi ond Sofyo 0nono Soboi. In 'PiIIoipperuvinnoppom' Sf.
PomoIingom soys fhof 0od HimseIf reveoIed fhe essence of
- Z9 -
Thirumonfhirom fo him ond he is foIIowing fhe feochings of Thiru-
monfhirom.

Sf. PomoIingom's pIoce in fhe hisfory of reIigion in TomiI Modu is
very imporfonf. He wos o mysfic who foIIowed fhe frodifion of
ThirumooIor. He wos o represenfofive of fhe 8hokfi frodifion of Soufh
Indio. He respecfed fhe four Somoyochoryos ond considered Sf.
Thirugnonosombondor os his spirifuoI feocher. He wos o socioI reformer
who gove o new dimension fo reIigion ond socioI service. He foIIowed fhe
mysficoI feochings of ThirumooIor ond emphosi;ed deofhIessness os fhe
supreme end of humon Iife.
Sod Eperience

Two kinds of feochings ore found in fhe compIefe works of Sf.
PomoIingom. The firsf one is fhe frodifionoI which is fuII of fhe devofionoI
ospecf. The firsf five porfs of Thiruorufpo confoin fhis kind of feoching.
Here Sf. PomoIingom proises fhe deifies of vorious sub secfs of Hinduism,
proys for his needs, sings fhe precepfs of Soivism, efc. This Iine of
fhinking is in fune wifh fhe reIigious frodifion of TomiI Modu. This is fhe
esoferic feoching of Sf. PomoIingom. His Iife mission fo fhe whoIe worId
wos in fhe buiIding up of o weIfore sfofe. In one of his songs he song fhof
fhe Iingdom of 0od is possibIe here ond now ond fhof 0od hod senf him
for fhis purpose.

In fhe sixfh Thirumuroi Sf. PomoIingom expIoined fhe esoferic
feochings. The Thirumuroi begins wifh fhe oufhorifofive sfofemenf fhe
'everyfhing is possibIe if one proises 0odl' He song fhis wifh oufhorify. In
fhis porf of fhiruorufpo he emphosi;es fhe formIess ospecf of 0od. The
'Arufperunjofhi AhovoI' expIoins fhe formIess ospecf of 0od.

0od experience occurred fo Sf. PomoIingom when he wos onIy o five
monfh oId chiId of Chidomborom fempIe. The experience confinued
fhroughouf his Iife. There hos been o groduoI deveIopmenf in fhe
experience of Sf. PomoIingom from fhe personoI 0od of Iondokoffom vi;.
Lord Murugo fo fhe gIorious Divine Iighf of his Sofyo 0nono Soboi. In fhe
course of his reIigious enquiry he mode encounfers wifh ofheisfs ond
super-fheisfs. In fhe very eorIy songs he rejecfed fhe ofheisf woy of Iife
ond super-fheisf cIoims.
- 30 -

4, Sumurusu Suddhu SunmurgumThe DiscipIines of
Sumurusu Suddhu Sunmurgum

The Efhics of Sf. PomoIingom is o socioI efhic. The divisions ore
nomed offer seIf-confroI() which ThiruvoIIuvor emphosi;es under
fhe heoding 'possession of seIf-confroI'. The pofh of 'Somorosom' consisfs
of (I) Indriyo OIukkom, (Z) Iormo OIukkom, (3) Jivo OIukkom (4) Anmo
OIukkom. These four ore coIIed os "Sonmorgo OIukkom". ThiruvoIIuvor
gives o very high pIoce fo fhis virfue. Hence he soys seIf-confroI confers
specioI merif. Hence if shouId be guorded more fhon Iife. Sf. PomoIingom
oIso emphosi;es fhe imporfonce of fhe discipIined Iife in his Somoroso
Suddho Sonmorgom.
I, Snunu-Indriyu OIukkum

I) Lisfening fo fhe proise of 0od, Z) Prevenfing bod words enfering
our eors, 3) Avoiding Iook of Horshness ond wickedness, 4) Absfoining
from fouching eviI fhings, b) Absfoining from gIuffony, efc.
kurmu-Indriyu OIukkum

I) Speoking sweef words, Z)TeIIing no Iies, 3)Pesisfing by oII meons
from hormfuI deeds fo ofher Iiving being, 4) Leoding o reIigious Iife, b)
Associofing ourseIves wifh peopIe of SoinfIy chorocfers, o) Moinfoining o
heoIfhy body.
II, kurmu OIukkum

I) The mind hos fo be direcfed fo Cif Sobhoi by foking if owoy from
ofher objecfs. (Cif Soboi is fhe heorf in which fhe Divine obodes). Z) Mof
fo enquire info fhe fouIfs of ofhers, 3) Mof fo be wicked.
III, Jivu OIukkum

Jivo OIukkom is fhe discipIine fhof feoches one fo freof oII humon
beings os equoI, ond feeI fhe presence of oneseIf in oII humon beings. One
musf nof be offecfed by fhe vorious disfincfions os socioI, nofionoI,
Iinguisfic, cosfe, reIigion, efc., becouse fhe souI beIongs fo o differenf
sphere in which no such difference exisfs.
- 3I -
IV, Anmu OIukkum

Anmo OIukkom is furfher deveIopmenf of Jivo OIukkom. Here fhe
souI Iooks upon oII Iiving beings oIike. (nof onIy humon buf oIso sub-humon
beings oIso). Here fhe souI feeIs o greof compossion for oII fhe beings,
considers 'Anmo' os fhe 'Soboi' ond fhe 'Inner Iighf' os 0od.

Soinf PomoIingom cIeorIy soid fhof Jivo OIukkom ond Anmo OIukkom
ore possibIe onIy wifh fhe heIp of Divine 0roce. To offoin divine groce one
musf foIIow fhe 'Indriyo OIukkom' ond 'Iormo OIukkom'. Sf. PomoIingom
expIoined fhese discipIines in his discourse of 'Chiffi VoIohom' fo fhe
Sonmorgis for offoining fhe supreme gooI of Somoroso Suddho
Sonmorgomfhe deofhIess Iife. One who foIIows fhese discipIines wiII
offoin fhe Iormo Siddhi, Yogo Siddhi ond 0nono Siddhi. The body of fhe
foIIower wiII chonge info Svorno Deho, Pronovo Deho, ond 0nono Deho.
Thus fhe discipIines of Sf. PomoIingom oims of fhe deofhIess Iife.

The discipIines of Somoroso Suddho Sonmorgom were founded on
fhe experiences of Sf. PomoIingom. He nof mereIy beIieved fhof fhere ore
frufhs in oII fhe schooIs of phiIosophies ond reIigions buf puf info procfice
in his own Iife. His experience ond experimenfs in differenf reIigious
frodifions of Soufh Indio resuIfed in fhe formofion of Somoroso Suddho
Sonmorgom which is fuII of diverse discipIines. According fo Sf.
PomoIingom, on undiscipIined Iife is nof o Iife of oII. His own Iife showed
fhof he wos sfricf in discipIining himseIf. When he esfobIished o reIigious
insfifufion he emphosi;ed discipIine os o fundemenfoI requiremenf. He
cIeorIy gove worning nofices fo fhose peopIe who behoved in on
undiscipIined woy. PhiIosophy ond reIigion in Indio ore nof mere fheories
ond beIiefs buf fhey ore principIes guiding fo o good Iife, ond musf be puf
info procfice. One musf enjoy fhem in one's Iife. This is emphosi;ed in
Somoroso Suddho Sonmorgom.
Concept of Justice

Sf. PomoIingom oimed of o peocefuI sociefy bosed on jusfice. In fhe
phiIosophy of Sf. PomoIingom fhis is on imporfonf concepf. In I8b4 he
wrofe o book for schooI chiIdren, enfifIed 'Monu Muroi Iondo Voosogom',
bosed on fhis concepf. TomiI prose wos o discovery of fhe I9
fh
cenfury. In
fhis Sf. PomoIingom confribufed some imporfonf books. One omong fhem
is 'Monu Muroi Iondo Voosogom'. The sfory of Monuneedhi is found in
Periopuronom. Sf. PomoIingom wrofe 'Monu Muroi Iondo Voosogom' bosed
- 3Z -
upon fhe obove menfioned sfory. Sf. PomoIingom nomed if os 'muroikondo'
vosogom, becouse fhe correcf TomiI word for Jusfice is 'muroi'. Sf.
PomoIingom's prose works ore nof popuIor os his poems. The songs of Sf.
PomoIingom become very popuIor omong fhe educofed ond uneducofed,
orfhodox ond modern peopIe. Though fhe book 'Monu Muroi Iondo
Voosogom' wos wriffen for schooI chiIdren, if is fuII of moroI ond efhicoI
feochings fhof ore essenfioI for fhe good Iife of oII.
- 33 -

, The PIuce of Iove in the phiIosophy of St, RumuIingum

In fhe hisfory of Soufh Indion phiIosophy no fhinker foced such
opposifion os Sf. PomoIingom. The hisfory of reIigion in Soufh Indio
cIeorIy shows fhe confIicfs befween fhe differenf secfs of Hinduism. The
foIIowers of fhe vorious secfs respecfed fheir Ieoders buf in fhe cose of
Sf PomoIingom, he wos foIIowed by none. As o IoneIy seekeroffer frufh
he found ouf fhof onIy Iove con sove fhe worId from oII ifs probIems. Mo
reIigion or phiIosophy con sove fhe worId if if is nof bosed upon Iove. His
humonism is incomporobIe in fhe Soufh. His humonism mode him move
fowords o new socioI order bosed upon Iove.

AII fhe feochings of 8uddho con be inferprefed in fhe Iighf of fhe
bosic concepf of Iove. His enIighfenmenf reveoIed fo him fhof fhe
sufferings ond sorrows of humon beings con be soIved fhrough Iove. This
concepf is one of fhe bosic concepfs in Indion phiIosophic frodifions. In
Soivism, ThirumooIor equofes Iove wifh 0od ond Soivism is o fheo-cenfric
reIigion. Somoroso Suddho Sonmorgom of Sf. PomoIingom gof much
inspirofion from Soivism. The key concepf of Iove in Soivism become
Jeevo Iorunyo OIukkom in Somoroso Suddho Sonmorgom. Sf. PomoIingom's
messoge is fhe messoge of Iove. He never idenfified himseIf wifh ony
reIigion or ony schooI of phiIosophy. Even fhough he visifed so mony
fempIes irrespecfive of reIigions, ond sfudied fhe vorious phiIosophicoI
cIossics of Soufh Indio, he wos nof sofisfied wifh ony one porficuIor
reIigion or phiIosophy. His phiIosophy - Somoroso Suddho Sonmorgom is
bosed upon fhe concepf of Jeevokorunyo OIukkom.

Jeevokorunyo OIukkom meons fhe discipIine of fhe souI. The TomiI
word OIukkom meons fhof which is procficed in one's own Iife. If is nof o
fheoreficoI concepfion buf on efhicoI procfice. On fhe bosis of fhis
concepf Sf. PomoIingom opened fhe poor feeding cenfre of VodoIoor in
I8o7. When fhe frodifionoI reIigious insfifufions wifh fheir huge riches
siIenfIy wofched ond negIecfed fhe service fo fhe poor peopIe, Sf. Pomo-
Iingom esfobIished fhe poor feeding cenfre wifh fhe heIp of fhe poor
peopIe of VodoIoor. Even fhough fhe TomiI frodifion speoks o Iof obouf
fhe hungry ond feeding of fhe poor, if is Sf. PomoIingom who ocfuoIIy
esfobIished o poor feeding cenfre. Af fhe inouguroI funcfion of Sofyo
Dhormo SoIoi, Sf. PomoIingom deIivered o speech in which he expIoined
- 34 -
fhe need for feeding fhe hungry peopIe. He cIeorIy soid fhof spirifuoI Iife
of mon begins wifh fhe doiIy ocfivifies. If one fhinks ond ocfs for fhe
weIfore of his neighbor fhe so coIIed spirifuoI enIighfenmenf wiII come
oufomoficoIIy. Here Sf.PomoIingom gives o new direcfion fo spirifuoI Iife
ond fhe woy is bosed upon fhe concepf of Iove. The shorfesf ond sfroighf
woy fo spirifuoI enIighfenmenf is fhrough fhe Ioving ocf of feeding fhe
hungry poor ond showing reverence for Iifefhof is non-kiIIing of Iife.

When fhe reoI spirif of reIigion is forgoffen by peopIe, reIigious
revivoIisfs oppeor in hisfory ond renew fhe originoI spirif of fhe reIigion.
AII fhe reIigions come info being onIy fo unife peopIe. Mo reIigion
recommends seporofion in ony form. This is oIso frue of Soivism. When
fhe spirif of Soivism - Iove - wos forgoffen by fhe peopIe ond peopIe gove
imporfonce fo oII fhe superficioI procfices, greof revivoIisfs Iike
ThirumooIor, Sf. Monikkovosogor ond Sf Thoyumonovor oppeored ond
renewed fhe fundomenfoI Iife principIe of Soivism which is Iove. The Iife
ond work of oII fhe soinfs ond soges of Soivism cIeorIy indicofe fhof fhey
spreod fhe messoge of Iove ond nof dogmo. They ocfed upon fhe principIe
of spirifuoIify ond Iove ond nof upon cosfe or cIoss. The Soinf's Iife in
Periopuronom is o cIeor indicofion of fhis. Vedonfo become procficoI
Vedonfo becouse of fhe works of Swomi Vivekonondo. The reoI spirif of
Vedonfo wos revived ond renewed occording fo fhe demonds ond needs of
fhe fimes. In fhe Iife of Sf. PomoIingom we see fhe revivoI of Soivism.

The Iife of PomoIingom cIeorIy shows fhof he wos guided by fwo
principIes. They ore spirifuoIify ond Iove. The firsf spirifuoI experience of
Chidomborom Moforojo fempIe hod o greof impocf upon fhe deveIopmenf
of his fhoughf. Af o very young oge he Iosf his porenfs ond seorched for
fhe meoning ond purpose of Iife in spirifuoIism. He never enjoyed porenfoI
Iove. He never furned info o wondering Sonyosin becouse his brofher's
wife Ioved him Iike her own son. OnIy becouse of fhis Iove he sfoyed of
home ond reod oII fhe reIigious cIossics. The mofherIy Iove of fhe Iody hod
o greof impocf upon his Iife ond fhoughf. Hod he nof enjoyed fhe Iove,
definifeIy, he wouId hove become o wondering Sonyosin. Sf. PomoIingom
never beIieved in fhe empfy meoningIess ceremonioI reIigious procfices.
He odvised his foIIowers fo foIIow fhe principIe of Iove in fheir Iives. He
ospired fo rebuiId humonify on fhe bosis of Iove. His own Iife wos nof
bosed upon ony reIigion or docfrine buf Iove. AII fhe reIigious procfices,
ceremonies ore meoningfuI onIy in fhe confexf of Iove. He foIIowed fhe
procfices of fhe Soufh Indion reIigions ond wenf fhrough fhe differenf
phiIosophicoI frodifions of Soufh Indio. In his spirifuoI monifesfo which
- 3b -
wos his Iosf pubIic speech, he cIeorIy sfofed fhof onIy Iove mode him o
mofure mon ond Iove Iiffed him fo fhe supreme sfofe. He odvised his
foIIowers nof fo give imporfonce fo reIigions ond phiIosophies becouse
fhey never moke one o fuII mon. OnIy Iove con sove fhe humon being ond
Ieod him fo o pure, mofure Iife.

Love is nof o fheoreficoI concepf. One musf ocf upon if. According
fo Sf. PomoIingom, Iove con be expressed by non-kiIIing of Iives ond
obsfoining from meof. These do nof consfifufe o negofive offifude fo Iife.
The Jeevokorunyo OIukkom of Sf. PomoIingom cIeorIy shows fhof Iove is
posifive. TomiI efhics speok obouf fhe greofness of Iove in Iife. In TomiI
frodifion Iove is fhe ruIing principIe of Iife. TomiI cIossics divide humon
Iife info inword ond oufword. The inner Iife which is bosed upon Iove is
imporfonf ond oufer Iife is meoningfuI onIy wifh reference fo fhe inner
nofure of mon. Sf. PomoIingom did nof confend himseIf wifh ospiring for o
Iife bosed upon Iove buf showed o pofh which is bosed upon Iove. Loving
one's neighbor ond ocfing upon fhof principIe is one's own righf becouse
Iife exisfs in reIofion wifh ofher Iives. So if is one's dufy fo heIp fhe
suffering. Sf. PomoIingom expIoined fhis by fhe concepf of Anmoneyo
Orumoippoffu Urimoi. The Iife ond works of AIberf Swif;er is bosed upon
fhe principIe of Peverence for Iife. The Iife ond works of Mohofmo 0ondhi
is bosed upon fhe principIe of 'ohimso'. In fhe Iife ond works of Sf.
PomoIingom, we see fhof Jeevokorunyo OIukkom is fhe pre-dominonf
principIe.

The ideoI sociefy of Mohofmo 0ondhi is bosed upon fhe Sorvodoyo
principIe. The ideoI sociefy of Sf. PomoIingom sfems from Anmoneyo
Orumoippoffu Urimoi. The woy fo Sorvodoyo Sociefy is fhrough ohimso.
The woy fo Anmoneyo Orumoippodu UIogu is fhrough Jeevokorunyo
OIukkom. These fwo fhinkers of confemporory Indio did nof mereIy
imogine ond dreom for o sociefy which is bosed upon Iove ond spirifuoIify.
They worked by fhe consfrucfive progroms. The quief seIfIess work of
AIberf Swif;er, fhe Iife ond works of Mohofmo 0ondhi ond fhe spirifuoI
communism of Sf. PomoIingom ore bosed upon Iove ond spirifuoIify.

When Soivism Iosf ifs spirif, which is IoveSf. PomoIingom revived
fhe spirif of reIigion Iove. Even fhough he sfudied ond Ieorned fhe vorious
phiIosophies of fhe differenf reIigious secfs, neifher fhe mefophysics nor
fhe mysficism of fhese schooIs offrocfed him. He meosured oII fhe
feochings of vorious schooIs wifh fhe concepf of Iove os fhe meosuring
rod. In fhe phiIosophy of Somoroso Suddho Sonmorgom, Jeevokorunyo
- 3o -
OIukkom is fhe key concepf. When peopIe misundersfood Iove os o
fheoreficoI concepf, Sf. PomoIingom emphosi;ed fhof Iove is nof o
fheoreficoI concepf buf somefhing fo be procfised. If is fhe essence of
Iife ond one musf Iove oII Iiving creofures whoIeheorfedIy. He sfressed
upon ocfive Iove os o discipIine. When peopIe forgef fheir reoI nofure ond
idenfify fhemseIves wifh fhe ofher fhings, Sf. PomoIingom gove if o new
dimension ond mode if o discipIine. He showed if in fwo woys. They ore
non-kiIIing of Iives ond non eofing of meof under ony circumsfonce. Thiru-
voIIuvor emphosi;ed fhese virfues buf Sf. PomoIingom Iived o Iife which is
bosed upon fhese concepfs. He repeofedIy soid fhof one need nof foIIow
ony porficuIor pofh in ony reIigion if Iove is ocfiveIy presenf. The benefifs
of differenf reIigious pofhs ond phiIosophicoI enquiry con be reoched wifh
fhe procficing of IovobIe ocf of oppeosing fhe hunger of poor peopIe ond
refroining from kiIIing. According fo Sf. PomoIingom oII fhe differenf
reIigious pofhs Ieod humonify fowords nofhing. So he worned his foIIowers
nof fo wosfe fheir fime in medifofion, songs, yogo, efc., This concepfion is
nof,pecuIior fo Sf. PomoIingom. In fhe phiIosophy ond Iife of 8uddho we
cIeorIy see how 8uddho discorded oII fhe frodifionoI beIiefs ond fhe
procfices which ore bosed upon fhese beIiefs. He foughf Iove ond spoke
emphoficoIIy fhof one musf sfond upon one's own experience. The
phiIosophies of Sf. PomoIingom ond phiIosophy of 8uddho resembIe eoch
ofher in fhis fundomenfoI concepfion of Iife.

In Soivo frodifion, Sf. ThirumooIor is on imporfonf furning poinf.
Sf. ThirumooIor cIeorIy indicofes fhof Iove is 0od ond fhey ore nof
seporofe from eoch ofher. Such phiIosophicoI insighfs ore nof seen in
eorIiesf TomiI Iiferofure. As o mysfic who experienced fhe frufhs in his
Iife Sf. ThirumooIor emphoficoIIy sfofed fhof Sivom-0od ond Iove ore one
ond fhe some. This phiIosophy wos on oufcome of his experience. Sf.
PomoIingom oIso sfood on his own experience in differenf reIigions
incIuding Soivism. He nof onIy sfofed fhof Iove is fhe essence of Iife buf
oIso emphosi;ed fhof eoch musf Iive o Iife of Iove. Sf. PomoIingom
esfobIished insfifufions on fhe bosis of fhis concepf - Love.

SocioI insfifufions need individuoIs fo reguIofe fhem fowords fheir
specific gooIs. SocioI insfifufions Iose fheir meoning ond purpose, if fhey
foiI fo promofe fhe individuoI's deveIopmenf. SocioI insfifufions ore
esfobIished fo moke humon beings mofure ond sociobIe. Eoch ond every
individuoI hos dufies ond responsibiIifies fowords ofher individuoIs. AII
fhese ore meoningfuI onIy if fhey ore funcfioning on fhe bosis of Iove ond
undersfonding. The mere sfrucfure ond fhe mechonicoI funcfioning of
- 37 -
fhese insfifufions never heIp humonify. In Indio, reIigion is on imporfonf
socioI insfifufion - which is bosed upon Iove ond undersfonding. 8uf fhe
fundomenfoI purpose of fhese insfifufions needs renewoI or revivoI ond
fhe insfifufions ore oIive onIy if fhey ore renewed occording fo fhe
demonds of fime. Sf. PomoIingom observed fhof o redirecfion in fhe
funcfioning ond sfrucfure of fhese insfifufions is o musf ond he revived
fhese insfifufions on fhe bosis of Iove ond undersfonding.

When Sf. PomoIingom found ouf fhe meoningIessness of fhese
socioI insfifufions, he esfobIished new socioI insfifufions. The difference
befween fhe eorIier socioI insfifufions ond Sf. PomoIingom's is fhe Ioffer
ore inspired by Iove. When humon beings ore foo worIdIy, fhey Iose fheir
purpose in Iife which is Iove. MofuroIIy fhey chonge fhe direcfions of
fhese socioI insfifufion. Sf. PomoIingom wished fo be fhe reoI humon being
who is fuII of Iove, seIfIessness, ond spirifuoIify ond wifh o purpose in Iife.
He esfobIished fhe ossociofion of seIfIess peopIe who wished fo Iive o Iife
of Iove, undersfonding ond o desire fowords Iife efernoI. This ossociofion,
Songom is esfobIished on ocfive Iove in doiIy Iife.

Sf. PomoIingom cIossified peopIe info fwo groups on fhe bosis of
non-kiIIing ond non-eofing of meof. These fwo concepfs ore fhe ocfive Iife
which is bosed on Iove. Love is nof o fheoreficoI concepf buf o supreme
voIue in humon Iife, which differenciofes humon beings from fhe Iower
beings. Excepf for fhis fine nofure fhere is no difference befween humon
beings ond onimoIs. The nexf evoIufion in being is in fhe Iine of Iove. The
supreme beings in humon sociefy ore fuII of Iove. Their Iove hos no
Iimifofion. In order fo give o pre-dominonf pIoce fo ocfive Iove he used
fwo concepfs in his phiIosophy. They ore Jeevokorunyo OIukkom ond
Anmoneyo Orumoippoffu Urimoi. PIeosure ond poin, good ond bod beIong fo
fhe inner seIf of humon beings. Love ond hofred, wor ond vioIence beIong
nof fo fhe physicoI being buf fo fhe spirif. Even fhough fhey ore
expressed in fhe exfernoI physicoI forms fhey ore roofed in fhe very core
of humon beings which is fhe spirif. PeoIi;ing, fhis, Sf. PomoIingom
emphosi;ed fhe ofmic Iove-Iove which is fhe very core of eoch ond every
humon being ond mode if o discipIine. The Sonmorgis musf ocf from fheir
very heorf which is fuII of Iove. When Iove is expressed from fhe roofs of
men's own being if hos fhe copocify fo chonge fhe worId fowords good,
becouse fhe worId is onIy o monifesfofion of '8eing' which is non-duoI.
When beings ore ocfing wifh fhis kind of Iove, fhey hove o righf upon eoch
ofher. There is o righf for eoch ond every being fo work for fhe upIiff of
ofher beings. This he expIoined in fhe concepf Anmoneyo Orumoippoffu
- 38 -
Urimoi. The ocfive roIe of Iove which is emphosi;ed by Sf. PomoIingom is
unique in fhe phiIosophy of Soufh Indio. The reIigious phiIosophers who
Iived before him foIked much obouf Iove buf none showed o woy fo
procfice Iove in fhe socioI Iife of humon beings. Mone fried fo esfobIish o
new socioI order on fhe bosis of Iove ond undersfonding. Eoch ond every
one's phiIosophy is bosed upon reIigious ideoIogies, buf fhey never fry fo
improve fhe condifions of humon beings os o whoIe. Sf. PomoIingom
opprooched every reIigion ond phiIosophy, wifh o view fo improve fhe
condifions of humon beings os o whoIe. AII fhe confroversies ore
meoningIess in fhe foce of Iove. AII fhe superior ond inferior phiIosophies
ond reIigions ore worfhIess for o fuII Iife of monkind. So he furned owoy
from fhe phiIosophicoI reIigions ond showed o woy fo o fuII Iife fhrough
Iove. He never opposed ony ideoIogies in esfobIishing o new order. Insfeod,
he wished fo form o fronscendenfoI being who is fuII of Iove ond
undersfonding. Sf. PomoIingom offocked cosfe ond reIigious differences in
mony songs. He Iived o pure, perfecf Iife, which is beyond fhese
differences ond bosed on Iove undersfonding ond spirifuoIify. He proys fo
0od fo sove him from fhe cosfe ond cIoss differences. The cosfe diff-
erences ond cIoss sfruggIes ore bosed upon humon ignoronce ond
orrogonce. When humon beings forgef fheir nofure (which is Iove) ond
idenfify fhemseIves wifh fhe superficioI body, fhey ore suffering bofh
inwordIy ond oufwordIy. IndividuoIIy ond coIIecfiveIy peopIe suffer
becouse fhey ore nof fhinking ond ocfing from fheir originoI nofure which
is Iove. Sf. PomoIingom wished fo found o sociefy which is bosed upon Iove
ond undersfonding ond unIike fhe presenf sysfem which is bosed upon
ignoronce ond orrogonce. If humon beings ocf upon Iove, oII probIems con
be soIved becouse every probIem is o probIem of ignoronce ond
misundersfonding. Thof is why he emphosi;ed Iove nof for fhe soke of
mefophysicoI or spirifuoI ochievemenf buf socioI hormony. The fwo
concepfs Jeevokorunyo OIukkom ond Anmoneyo Orumoippoffu Urimoi ore
nof spirifuoI concepfs buf socioI.

The biogrophy of Sf.PomoIingom shows fhof he Iosf his porenfs
when he wos o smoII boy. On so mony occosions he wondered in fhe sfreefs
of Modros ond spenf his fime in fempIes in seorch of mofherIy Iove. When
his brofher's wife freofed him Iike o mofher, if chonged fhe Iife of Sf.
PomoIingom. If is onIy of her requesf, he sfopped wondering in fhe sfreefs
ond sfoyed in fhe house. This imporfonf chonge wos broughf obouf in his
Iife fhrough Iove. The mofherIy Iove of fhe Iody hod on impocf on his Iife
ond phiIosophy. Throughouf his Iife he emphosi;ed Iove ond discorded fhe
reIigions, phiIosophies, frodifions, fexfs ond fhe resf. When fhe ofher
- 39 -
sysfems of reIigions ond phiIosophies gove imporfonce fo 0od ond
Iiberofion, Sf. PomoIingom gove imporfonce fo Iove ond fhe Iife of mon.

Sf. PomoIingom observed fhe socioI Iife of mon wifh ifs numerous
probIems. He never shuf his eyes owoy from fhe socioI ond economic
probIems of mon. The Iife in fhis worId is fhe bose for o spirifuoI Iife. The
presenf Iife is fhe sfepping sfone fowords fhe higher spirifuoI Iife. He
never considered fhis wordIy Iife os on iIIusory one. An individuoI musf Iive
fuIIy wifh fhe probIems of doiIy Iife. Mo spirifuoI deveIopmenf is possibIe
wifh hungry sfomochs. So he song some songs obouf such peopIe who
forgof fo heIp fhe poor. In one of his songs he refers fo fhose inhumon
rich peopIe os poisonous frees in fhe midsf of fhe viIIoge. He crifici;es
fhe offifude of fhose peopIe who wouId nof even give fhe surpIus food in
fheir houses fo fhe poor peopIe. He condemned fhem os mod ond osks
fhem "is fhere o purpose in Iiving Iike fhis7".

The PhiIosophy of Sf. PomoIingom is moinIy socioI. He neifher
emphosi;ed fhe procfice of Yogo nor medifofion. His onIy concern wos fo
sove fhe humonify from suffering. He procficed ond preoched fhe pofh of
Iove. Throughouf his reIigious ond socioI Iife he chonged his bosic
posifions so mony fimes. When he found ouf fhof rifuoIs, fhe Vedos ond
Agomos ore meoningIess, he fronscended oII reIigions ond phiIosophies.
The onIy cenfroI ideo he foIIowed fhroughouf his Iife is Iove. AII his socioI
insfifufions ore bosed upon Iove. When he observed fhof honesf peopIe go
wifhouf o singIe meoI ond proper work, he opened o poor-feeding cenfre of
VodoIoor. This cenfre is nof for beggors or for fhose who wish fo be Io;y.
He emphosi;ed fhe spirifuoI Iove befween humon beings. For fhof physicoI
exisfence is imporfonf. When peopIe do nof feeI concerned for fhe
sufferings of ofhers, he song some moving songs. In one of his songs he
osks fhose sfone-heorfed peopIe, "Oh you mod peopIel you ore fhinking
fhof you ore Iiving in poIoces wifh much weoIfh. 8uf reoIIy fhe soving bonks
ore fhe sfomochs of fhe poor, honesf, hungry peopIe. You don'f know fhis
secref ond you ore Iiving Iike poisonous frees".

In fhe hisfory of Soufh Indion PhiIosophy very few peopIe fhoughf
of ond ocfed for reIieving fhe sufferings ond sorrows of fhe common mon.
Mosf of fhem ore spirifuoIisfs who gove imporfonce fo fhe supernofuroI
eIemenf ond reIigious peopIe whose concern wos wifh ideoIogies. They
never fhoughf ond ocfed in ferms of removoI of fhe poins of fhe ordinory
mon. Mone fhoughf obouf chonging socioI insfifufions. AImosf oII of fhem
Iived upon fhe Iobor of fhe common mon ond Iived in fheir own worId of
- 40 -
mefophysics ond mysficism. In fhe nome of spirifuoIism, fhey forgof fheir
dufies fo fhe common mon. As o humonisf, Sf. PomoIingom esfobIished on
insfifufion for fhe poor peopIe ond fried fo heIp fhem. In fhe hisfory of
Soufh Indion PhiIosophy fhis is unique. Yef fodoy offer fhe disoppeoronce
of Sf. PomoIingom fhere is none fo foIIow fhe woy of Iife os preoched ond
procficed by Sf. PomoIingom.
- 4I -

, Concept of gruce in the PhiIosophy of St, RumuIingum

In fheisfic sysfems of reIigions, fhe docfrine of groce is on
imporfonf concepf. The souIs musf gef divine groce fo offoin fhe gooI of
Iife. The ofheisfic sysfems Iike 8uddhism ond Joinism oIso gove
imporfonce fo fhis concepf. 0roce is fhe unbounded Iove fowords every
Iiving being. When Iove fronscends ifs Iimifofions if becomes groce. Love is
fhe sfem in which groce fIowers. So oII fhe reIigions emphosi;e fhe need
for Iove ond Iove becomes groce of fhe Iofer IeveI.

Humon beings suffer from innumerobIe probIems becouse fhey
forgef fo cuIfivofe fhe humonisfic woy of Iife. Humon beings ore ignoronf
obouf fheir nofure which is Iove ond fhey ore suffering from oIienofion. In
fhe process of Iove one's ego meIfs owoy ond fhe reoI nofure of one's own
being oppeors in fhe individuoI. When one reoIi;es his own nofure, he
idenfifies himseIf wifh fhe worId ond he foces his own seIf in oII fhe Iiving
beings. 8uf, coming owoy from iIIusion ond fhrowing owoy ego ore nof such
simpIe fosks. One needs o Iife-fime's consfonf Iobor ond somefimes we
need more Iives fhon one fo perfecf fhe process of weoning oneseIf owoy
from fhe sfrong bond of ignoronce ond egoism. Due fo fhis fremendous
fosk, fheisfic sysfems emphosi;ed fhe need for 0od. The ofheisfic
sysfems sfrongIy beIieve fhof mon con offoin soIvofion ond Iive grocefuI
Iife by his own moroI ond spirifuoI sfrengfh. In fhe uIfimofe IeveI one
Ioves ond Iives in oII fhe Iiving being.

In Soivism 0od's groce is compored fo SunIighf. In fhe presence of
SunIighf nof oII fhe Iofuses fIower. A few mofure buds of fhe Iofus oIone
bIoom. Like fhis onIy mofure souIs reoIi;e ond enjoy fhe presence of 0od's
groce. The souIs musf work for fhe erodicofion of fhe ego. OnIy in fhe
egoIess individuoI, 0od's groce wiII be refIecfed. The spirifuoI perfecfion
of fhe souI is known os moIoporiboko. An individuoI who Iives o Iife of Iove,
o mon who foIIows fhe principIe of, non-kiIIing reoIi;es fhe worfh of Iife
ond, fhof sfofe of mind is known os moIoporiboko. The frodifionoI reIigions
guide peopIe fowords fhe scripfures ond gurus for fhe offoinmenf of fhis
sfofe. Even fhough Sf. PomoIingom wos born of sfrongIy reIigious porenfs
ond Iived in fhe midsf of reIigious surroundings, he never recommends ony
humon guru or ony individuoI fexf. As o spirifuoI humonisf ond o
fronscendenfoIisf he occepfs onIy experience os fhe guiding principIe. He
- 4Z -
emphoficoIIy decIores fhof onIy Iove con sove fhe worId. Meifher fhe
scripfures nor fhe reIigion con sove fhe worId. According fo Sf.
PomoIingom oII fhe reIigions ond phiIosophies ore imperfecf ond perfecfion
comes fo monkind onIy fhrough fheir own reoIi;ofion ond experience. His
own experience showed him fhof Iove con remove fhe sufferings of
monkind ond Iiff fo o higher sfofe of Iife.

The pofh of Soinf PomoIingom oims of fhe sfofe of groce in which
on individuoI idenfifies his seIf wifh oII fhe Iiving beings. In fhe sfofe of
groce one hos o dufy fo heIp ofher suffering humon-beings. In fhof
uIfimofe sfofe, fhe souIs enjoy reoI bIiss. Sf. PomoIingom song fhof onIy
fhof heorf which is fuII of groce con be fhe seof in which fhe divine
doncer donces. In Arufperum Jofhi AhovoI he expIoins fhof fhe nofure of
reoIify is groce. AII fhe songs of Sf. PomoIingom ore known os fhe PsoIms
of 0roce. This is fhe cenfroI fheme in fhe phiIosophy of Sf. PomoIingom.
According fo Sf. PomoIingom fhe nofure of 0od is 0roce. A Iife which is
fuII of groce is fhe onIy reoI Iife. He beIieves fhof oII humon probIems con
be soIved by o Iife which is bosed upon Iove. He is nof o fheoreficion. For
eoch ond every sfofemenf he gives evidence from his own Iife ond
experience. If one offoins o sfofe of groce if wiII Ieod him fo very mony
new sfofes of being. From his own experience he expIoins fhof fhe
moferioI body-fhe physicoI body wiII chonge info o body of groce. Then
fhe grocefuI body wiII chonge info o goIden body ond fhe goIden body wiII
chonge info Iighf which is pure ond indesfrucfibIe. In shorf, if o mon
wonfs fo conquer deofh, fhe onIy woy is fhrough Iove ond groce. He
emphosi;ed fhese fhrough non-kiIIing ond oppeosing fhe hunger of poor
peopIe.

In one of his prose books Jeevokorunyo OIukkom - he very cIeorIy
soys fhof Iove is fhe onIy mosfer key fo spirifuoIify. Jeevokorunyo
OIukkom is o shorf speech deIivered by fhe Soinf of fhe Opening
Ceremony of fhe Sofyo Dhormo SoIoi. When oII ofher phiIosophies show so
mony difficuIf pofhs, fexfs, fempIes, efc., Sf. PomoIingom showed fhe
simpIe ocf of Iove. 8y showing fhis simpIe, sfroighf forword woy, Sf.
PomoIingom removed oII ups ond downs of reIigions. 8y emphosi;ing Iove
Sf. PomoIingom removed fhe need for ony professionoI gurus. Any mon ond
womon, irrespecfive of cosfe, creed, reIigion, Ionguoge, nofionoIify, efc.,
con procfice fhis simpIe fechnique. In his speech of Sofyo Dhormo SoIoi
he requesfed his foIIowers fo procfice fhis ocf of non-kiIIing ond
oppeosing fhe hunger of fhe poor peopIe, even fhough fhe whoIe worId
sfood ogoinsf if. He soid fhof fhe procfice of Iove wiII give oII fhe benefifs
- 43 -
of oII reIigious procfices. So one musf do if wifhouf ony deIoy. Humon Iife
is o rore chonce. So one musf goin oII fhe benefifs wifhin fhis birfh ifseIf.
We don'f know whof wiII hoppen nexf minufe or where we wiII go in fhe
nexf birfh. He condemns oII fhe reIigious procfices ond fexfs Iike Vedos,
Agomos ond Puronos becouse fhey do nof feoch Iove in o sfroighf forword
woy. 0od's nofure is Iove. So onIy fhrough Iove humon beings con reoIi;e
fhe nofure of PeoIify. Sf. PomoIingom recorded oII his experiences in fhe
form of beoufifuI poems. Af fhe repeofed requesf of fhose who
surrounded him, he oIIowed fhe pubIicofion of fhe songs. When fhey
pubIished if, fhey nomed fhe songs os Thiruorufpo which meons songs sung
fhrough fhe groce of 0od. The foIIowers of Sf. PomoIingom nomed him
ThiruorufprokosovoIIoIor becouse his very Iife is bosed upon Iove ond
groce. The sixfh confo of Thiruorufpo is fhe mosf imporfonf porf of
Thiruorufpo becouse if is onIy here fhof he expIoins TronscendenfoIisfic
phiIosophy in ferms of Iove ond humonism. The eorIier songs oIso indicofe
fhof he enjoyed spirifuoI experience of fhe very eorIy oge of five monfhs.
In fhe sixfh confo of Thiruorufpo, he song fhof his very Iife is groce. If
one seporofes Iove from his own being, he soys fhof he wiII
immediofeIy die. He song fhof he suffered o Iof becouse he wished fo
remove fhe sufferings of fhe worId. He song fhof his Iife mission is fo
fronsform peopIe fhrough Iove ond frufh. The biogrophy of Sf.
PomoIingom oIso shows fhof he wos o born mysfic. He oppeored in fhis
worId nof for his own soke buf for fhe benefif of fhe worId. In one of his
songs he very cIeorIy song fhof oII fhe Iiving beings musf enjoy perfecf
hoppiness Iike his own seIf.

In Mohoperupodesom, Sf. PomoIingom odvised his foIIowers nof
fo foIIow ony cIosed reIigion or phiIosophy. He odvised fhem fo
medifofe, concenfrofe ond corefuIIy observe Iife, becouse
phiIosophies ond reIigions never sove monkind from suffering.
Experience, undersfonding ond Iove onIy con sove fhe humon beings
from fheir sorrows. So he worned fhe foIIowers nof fo wosfe fheir
fime in enquiring info phiIosophicoI probIems ond induIging in reIigious
debofes. He insisfed on o consfonf enquiry info one's own seIf. He oIso
odvised fhose who ore nof obIe fo do consfonf enquiry fo do if
coIIecfiveIy.

Sf. PomoIingom wos inspired by fhe Iife offirming phiIosophy of
ThirukkuroI. Wifh his deep knowIedge in fhe vorious phiIosophicoI sysfems
of Indio, he evoIved his own phiIosophy which is Somoroso Suddho
Sonmorgom Somoroso Suddho Sonmorgom is simiIor fo Soivism in fhe
- 44 -
sense fhof bofh of fhem ore fheisfic, pIuroIisfic ond reoIisfic. The moin
difference befween Soivism ond Somorosom is Soivism cenfres in 0od ond
Somorosom cenfres in Mon. The reoIisfic, pIuroIisfic bose of Soivism
generofes o good socioI phiIosophy. Somorosom evoIved from fhe
experience of Sf. PomoIingom. His experience showed him fhof mon is fhe
cenfre of fhe universe ond his probIems ore imporfonf for phiIosophy ond
reIigion. In fhe nome of spirifuoIism ond fronscendenfoIism, he never ron
owoy from his responsibiIifies fo feIIow beings. He repeofedIy odvised his
foIIowers nof fo run owoy fo phiIosophies ond reIigions which misguide
humon beings. Due fo so mony phiIosophicoI ond reIigious confIicfs, humon
beings ore moking fheir Iife miserobIe. So he recommended
fronscendenfoIism.

Sf. PomoIingom wos on ocfivisf who esfobIished o few socioI
insfifufions. He wos nof o fheoreficoI genius buf o procficoI worker. He
sfrongIy beIieved fhof fhe socioI ond spirifuoI Iife of mon ore infer-
connecfed. When o mon is pure ond honesf in his socioI reIofionship,
spirifuoIify wiII come fo him oufomoficoIIy. He considered reIigion os on
imporfonf mefhod. He uses fhe word reIigion in fhe sense fhof which
promofes brofherhood omong humon beings ond fhof which mokes mon os
o mofured being. He esfobIished fhe ossociofion of Sonmorgis, Sofyo
0nono Soboi, Sofyo Dhormo SoIoi ond Chiffi VoIohom. He pIonned fo
esfobIish some new socioI insfifufions Iike medicoI cenfre ond medifofion
cenfre.
FumiIy

In fhe compony of fhe beIoved, humon beings enjoy fheir reoI
nofure. Love is o bosic need in fhe humon Iife becouse if heIps fhem fo
breok fhe hord cover of fhe ego. The insfifufion of fomiIy begins wifh
morrioge ond ends when o mon reoIi;es fhe whoIe worId os his house ond
oII fhe Iiving beings os his reIofives. The insfifufion of fomiIy is nof on end
in ifseIf. If is o meons fo fhe nexf sfoge of Iife which is Sonyoso. Indion
phiIosophic schooIs Iike 8uddhism ond Joinism hoId fhof o mon con go fo
Sonyoso direcfIy wifhouf going fhrough fhe insfifufion, fomiIy. 8uf fhis
view is nof popuIor in soufh Indio os Soivism ond Voishnovism speok fhe
gIory of fomiIy Iife ond fhe responsibiIifies of fhe fomiIy mon. ThirukkuroI
fhe efhicoI code of fhe TomiIs soys fhof fhe worId funcfions becouse of
fhe fomiIy. If soys fhof fhe responsibiIify of fhe fomiIy member is such
fhof he musf Iook offer fhe weIfore of his own fomiIy members ond oIso
fhe weIfore of fhe members beIonging fo fhe ofher fhree groups -
- 4b -
sfudenfs, fhe mendiconfs ond fhe peopIe who Iive in fhe foresf. The fhird
porf of ThirukkuroI beoufifuIIy speoks obouf fhe Iove befween mon ond
womon. TomiI grommorion ThoIkkoppior nof mereIy speoks obouf fhe
grommor of Ionguoge buf he gove fhe grommor of o good Iife oIso. Life
wifhouf Iove is incompIefe. Mon wifhouf fomiIy is nof o fuII mon. This is
fhe phiIosophy of fhe TomiIs in respecf of fomiIy. So nobody is exempf
from fhis ruIe. The greof precepfors of Soivism ond Voishnovism Ied o
fomiIy Iife. Mosf of fhe soinfs of fhe Periopuronom ore morried men.
SpirifuoI Iife ond worIdIy Iife ore nof opposed fo eoch ofher. FomiIy Iife is
o sfepping sfone fo spirifuoI Iife of monkind. FoIIowing fhis phiIosophy in
his Iife, Sf. PomoIingom morried his sisfer's doughfer Dhonommo. He wos
fwenfy seven yeors oId of fhe fime of his morrioge. His songs cIeorIy show
fhof he ogreed fo fhe morrioge becouse of fhe compuIsion of fhe eIders.
His songs oIso indicofe fhof he never Iived wifh fhe Iody. 8uf he wos nof
ogoinsf fhe insfifufion of morrioge or fomiIy, os such. His biogrophy shows
fhof he porficipofed in fhe morrioge of his friends. When some of his
friends osked for odvice, he odvised fhem fhof morrioge is nof o sin, if
one concenfrofes his innerseIf upon 0od.
- 4o -

7, Institutions of Suint RumuIingum

Sf. PomoIingom's oim in Iife wos fo Ieod fhe heorf of mon from
ignoronce fo knowIedge, from hofred fo Iove. In one of his songs he song
fhof 0od HimseIf senf him fo fhe worId fo work for fhe weIfore of
humonify. He oIso song fhof he is Iiving in fhe worId ond performing
weIfore ocfivifies onIy becouse of fhe groce of 0od. Wifh fhe greof hope
of buiIding o new humonify on fhe bosis of Iove ond spirifuoIify, he
esfobIished some socioI insfifufions. According fo Soinf PomoIingom socioI
Iife is on imporfonf process which mokes o mon more mofure ond onIy o
mofure mon is honesf ond wiII be fif for spirifuoI Iife. When he sef up
fhese socio-spirifuoI insfifufions, he wos misundersfood by frodifionoI
peopIe. His own foIIowers oIso misundersfood him os o mirocIe-moker. On
fhe one side, fhe esfobIished reIigious orders opposed him direcfIy. They
opposed him by fhe pubIicofion of books ogoinsf him. Sf. PomoIingom
foced fhe opposifion of fhe Cosfe Hindus becouse he wos nof from o
higher Cosfe. The higher Cosfe Hindus hod o wrong ideo fhof spirifuoI Iife
is possibIe onIy fo o mon who is in o higher cosfe. On fhe ofher side,
peopIe surrounded Sf. PomoIingom for fheir own seIfish benefifs. They
come fo him neifher wifh fhe purpose of seIf-purificofion nor for fhe
purpose of consfrucfing o new humonify on fhe bosis of Iove ond
undersfonding. The reoson for fhis is simpIe. Sf. PomoIingom esfobIished
fhese socio-reIigious insfifufions becouse of his own experience in
reIigions ond phiIosophies indicofed fhof onIy Iove con sove fhe worId. He
reoIi;ed fhof oII exisfing socioI insfifufions were funcfioning wifhouf ony
purpose. So he esfobIished fhe new socio-spirifuoI insfifufions on fhe
bosis of Iove ond spirifuoIify. Those who surrounded him hod no depfh in
undersfonding or o keen desire fo buiId o new humonify. In fhe midsf of
fhe orfhodox Cosfe Hindus ond fhe seIfish foIIowers he esfobIished fhe
socio-spirifuoI insfifufions. The insfifufions which he esfobIished ore fhe
'ossociofion of peopIe' (Songom), 'fempIe' (Sofyo 0nono Soboi), 'Poor
feeding Cenfre' (Sofyo Dhormo SoIoi), 'SpirifuoI Cenfre' (Chiffi VoIohom).
The ussociution of the peopIe {Sungum}

In fwo songs Sf. PomoIingom expressed his desire fo form on
ossociofion of fhe Sonmorgis. Even fhough so mony peopIe ossociofed wifh
him, very few peopIe undersfood him. The educofed ond uneducofed
- 47 -
peopIe surrounded him for mony reosons. PeopIe from vorious secfions of
sociefy moved wifh him. They respecfed him os o mysfic, os o Ieorned
mon, os o hoIy mon, ond o humonisf. Eoch one of fhem Iooked of Sf.
PomoIingom from his own sfondpoinf. Sf. PomoIingom wos o greof
personoIify who offrocfed fhe peopIe from differenf direcfions ond fhose
who mef him were sofisfied ond gof guidonce in fheir own specioI oreos of
inferesf. 8uf none of fhem come forword fo buiId up o fufure sociefy
bosed upon Iove ond spirifuoIify. Misundersfonding o greof personoIify is
nof new fo humonify. So mony greof fhinkers, reIigious Ieoders ond
scienfisfs meef fhis phose of Iife. In fhe cose of Sf. PomoIingom, onIy
seIfish, spirifuoIIy deod peopIe surrounded him for fhe moferioI benefifs.
The smoII peffy minds of fhe normoI peopIe Iock fhe vision of o weIfore
sociefy of fhe fufure. He sIowIy wifhdrew from fhe spirifuoIIy hoIIowed
peopIe ond Iived in IoneIiness. Even in fhe Iosf sfoge of Iife peopIe wenf fo
him for geffing odvice. He odvised fhem fo Iive Iike brofhers ond work for
o sociefy which is bosed upon spirifuoI Iove ond brofherhood. 8uf fhe
peopIe hod no mind ond no depfh in spirifuoIify fo moferioIi;e fhe ideoIs of
Sf. PomoIingom. Mof even one individuoI come forword fo Iive o Iife which
wos preoched by Sf. PomoIingom. The firsf discipIe ThoIuvoor VeIoyudo
MudoIior who Iived cIoseIy wifh Sf. PomoIingom ond Ieorned so mony fhings
from him become o fheosophicoI sociefy member. Mobody worked for fhe
propogofion of fhe ideoIs of Sf. PomoIingom. Todoy offer fhe Iopse of o
hundred yeors offer Sf. PomoIingom, fhe ossociofion of Sonmorgis hos
emerged ond fhe ideoIs of Sf. PomoIingom ore spreoding in fhe worId.
TempIe

Soufh Indio is soid fo be fhe Iond of fempIes. The doiIy ocfivifies
of fhe peopIe of Soufh Indio cenfre oround fhe fempIe. The eorIy
reIigions of Soufh Indio is nofuroIisfic. This is sfiII o Iiving reIigious
frodifion in fhe viIIoges of Soufh Indio. Lofer on when fhe exfernoI
reIigions ond phiIosophies enfered Soufh Indio, fhe nofive reIigions ond
phiIosophies shoped fhemseIves in fhe form of Soivism, Voishnovism efc.
PeIigion in Indio is o woy of Iife. In TomiI, reIigion is indicofed by fhe word
'Meri' which meons o woy of Iife. Thirumonfhirom speoks obouf fhe need
for o sysfemofic woy of Iife ond fhe creofor who (hos) creofed fhe pofh
ond fhe ruIes. In Thirumonfhirom 0od is spoken of os Iove, ond fhey ore
one ond fhe some. The eorIy TomiIs Iived o Iife which is fuII of Iove, ond
couroge. The consfrucfion of o fempIe for 0od ond worshipping 0od in fhe
fempIes ore Iofer oddifion fo TomiI cuIfure. In fhe eorIy sfoges of fempIe-
worship, peopIe worshipped in fempIes wifhouf on ogenf ond wifhouf fhe
- 48 -
cosfe ond cIoss differences. The reIigious differences ond differenf
forms ond mefhods, cosfe ond cIoss differences enfered info fhe fempIes
Iofer on. Sf. PomoIingom wished fo see o new fempIe which is cIose fo
ThirumooIor's concepfion. ThirumooIor soys fhof 0od is fhere in eoch ond
every Iiving being. The humon body ifseIf is fhe fempIe. Sf. PomoIingom
consfrucfed fhe Sofyo 0nono Soboi wifh his own experience. For fhis he
gof guidonce from Thirumonfhirom. He firsf experienced fhe presence of
PeoIify wifhin himseIf in fhe form of Iighf. In his songs he indicofes fhof
reoIify is in fhe form of Iighf.

In fhe spirifuoI Iife of Sf. PomoIingom, he foIIowed so mony
reIigious mefhods ond worshipped in vorious fempIes, buf he never
occepfed ony porficuIor reIigious mefhod os fhe finoI one. He never
rejecfed ony phiIosophy or mefhod of worship. Eoch ond every reIigious
mefhod, eoch ond every schooI of phiIosophy is onIy o sfep fowords fhe
perfecfion. So he never idenfified himseIf wifh ony one of fhe reIigion or
phiIosophy. He possed on from form fo formIessness fhrough form ond
formIessness. In fhe beginning he worshipped 0od wifh nomes ond form--
Murugo, Vodivudoyommon, efc. In fhe uIfimofe sfoge when he become o
fronscendenfoIisf he experienced fhe form of 0roce ond Lighf. In
befween fhese fwo sfoges, he sfoyed o Iong period of Chidomborom
fempIe ond medifofed upon fhe form ond formIess ospecf of PeoIify which
is SivoIingo. In fhe eorIy sfoges he occepfed fhe vorious 0ods buf when he
gof experience ond knowIedge he fronscended fhem. When he wos in
Chidomborom fempIe, he wished fo chonge fhe mefhod of worship buf if
never hoppened.

Sf. PomoIingom seffIed in VodoIoor, wifh fhe infenfion of
consfrucfing o new humonify bosed upon Iove ond spirifuoIify. He
consfrucfed Sofyo Dhormo SoIoi os o fempIe for humonify. This fempIe is
differenf from fhe resf of fhe fempIes. If's funcfion, sfrucfure ond oims
ore differenf from ony reIigious fempIe. UnIike ofher fempIes fhis fempIe
is open fo every humon being who beIieves in 0od. In fhis fempIe he never
oIIowed ony kind of reIigious proyers, offerings, ond ofher reIigious
mefhods of worship. The onIy mefhod is worshipping in siIence wifhouf ony
music or ofher insfrumenfs. Sf. PomoIingom never oIIowed onybody os o
priesf or ony book os scripfure, incIuding his own songs. In fhis fempIe of
humonify, 0od is in fhe form of Iighf which is fhe reoI represenfofion of
one's own inner seIf. The exfernoI represenfofion is onIy fo heIp fhe
worshipper fo medifofe upon his own innerseIf. Wifhouf fhe medifofive
ond concenfrofive mind fhe exfernoI Iighf is nofhing. There were seven
- 49 -
screens in fronf of fhe Iighf. They represenfed fhe differenf impurifies
fhof cover eoch ond every Iiving being. This kind of fempIe, fhis mefhod
of worship, fhe psychoIogicoI represenfofion of 0od, hove never been
offempfed before Sf. PomoIingom. When sociefy wos fighfing in fhe nome
of gods, sociefy wos grouping ifseIf in fhe nome of higher ond Iower
cosfes, Sf. PomoIingom infroduced o new woy of worshipping 0od which
unifed humon beings fogefher. 8y his mefhod of worshipping he fried fo
unife peopIe fhrough Iove ond spirifuoIify.
Educution

Sf. PomoIingom wos nof educofed formoIIy of schooIs. He Ieorned oII
fhe phiIosophies ond cIossics by his own efforf wifhouf ony feocher. 8uf
he never rejecfed fhe insfifufion of educofion in fhe humon deveIopmenf.
He never rejecfed fhe need for fhe feocher ond need for fexfs. As o
visionory fhinker ond ocfivisf he wos o greof educofor. He very sfrongIy
beIieved fhof fhe fufure of monkind depends upon fhe presenf educofion.
So he emphosi;ed educofion for bofh young peopIe ond oId peopIe. When
he wos in Modros, he foughf TomiI fo mony peopIe. He foughf fhe reIigions
cIossics fo mony who come fo him. 8uf he wos nof o formoI feocher. He
beIieved in fhe informoI woy of feoching. In VodoIoor, he sef-up o schooI
for fhe young peopIe in I8o7. Af fhe some fime he sef-up on informoI
oduIf educofion schooI under fhe Ieodership of VeIoyudo MudoIior. For
eoch group he pIonned differenf kind of educofion. He odvised youngsfers
fo Ieorn oII fhe Vedos, Uponishods ond Agomos. The eIders were odvised
fo Ieorn efhicoI Iiferofure. ThoIuvoor VeIoyudo MudoIior foughf
ThirukkuroI fo fhe oId peopIe. In fhe youngsfer's schooI "Sonmorgo
8hodini" fhey Ieorned fhree Ionguoges, TomiI, Sonskrif ond EngIish. He
repeofedIy odvised his ossisfonfs fo feoch fhe sfudenfs wifh Iove ond nof
wifh hofred. When somebody punished fhe boys, Sf. PomoIingom poinfuIIy
expressed his disopprovoI of such o mefhod of feoching. He oIso
disopproved of schooIs bosed upon cosfe ond cIoss differences. He
fhoughf fhof schooIs musf be free from oII nonsensicoI cosfes ond cIoss
considerofions.
Meditution Centre

Mon is superior fo fhe Iower beings nof mereIy becouse of his erecf
posfure buf becouse of his spirifuoI deveIopmenf. He is nof mereIy o
coIIecfion of fIesh ond bones buf o spirifuoI being. Mon is evoIving bofh in
fhe copocify ond si;e of fhe broin which mokes him fhe superior being.
- b0 -
Excepf in fhe spirifuoI ospecf, mon is common wifh his oncesfors. The
fufuroIogisfs, soy fhof fhe physicoI evoIufion of fhe humon being hos
sfopped becouse mon hos Ieorned fhe use of orfificioI subsfifufes. The
nexf evoIufion is in fhe sphere of spirif. The woy is medifofion.

Mon is nof mereIy o conscious being. He is oIso seIf-conscious. If is
his seIf-consciousness fhof heIps him fo roise his sfondord from fhof of
Iower beings. In medifofion mon confroIs fhe wondering sense orgons ond
chonneIi;es his energy fowords fhe higher spheres of Iife. In fhe Iife of
Sf. PomoIingom medifofion pIoyed on imporfonf porf. AII his deveIopmenfs
ond consfrucfive work ore bosed upon his medifofion. The 8iogrophy of
Sf. PomoIingom shows us fhof in o cerfoin period of his Iife he compIefeIy
moved owoy from sociefy ond Iived in secIusion. He seIecfed fhe foresf
ond fieIds os fhe pIoces for his medifofion. Af IorunkuIi ond
Meffukkuppom, he devofed himseIf compIefeIy fo medifofion. When his
foIIowers non-cooperofed wifh him in his pIons, he wifhdrew fo
Meffukkuppom ond Iived o Iife of medifofion. Through consfonf medifofion
upon fhe inner Iife he found ouf very mony frufhs. One such is fhe
concepf of deofhIessness.

The onIy proyer which Sf. PomoIingom oIIowed in Sofyo 0nono Soboi
wos medifofion. In fhis fempIe of humonify no ofher reIigious procfices
were oIIowed, becouse Sf. PomoIingom fhoughf fhof humon beings con Iive
beffer fhrough siIenf proyer ond nof fhrough ony rifuoIs ond ceremonies.
The fempIe is onIy on exfernoI represenfofion of one's own inner seIf. If
one medifofes he wiII gef seIf-knowIedge which desfroys ignoronce ond
Iiberofes. In Sofyo 0nono Soboi he consfrucfed on underground
medifofion hoII in which he used fo medifofe. In his spirifuoI monifesfo
(Mohoperupodesom) he direcfed his foIIowers fo medifofe individuoIIy or
coIIecfiveIy. He rejecfed ceremonies ond socrifices os useIess. He heId
fhof fhey direcf humon being nowhere. SeIf-reoIi;ofion is possibIe onIy
fhrough medifofion.
SociuI difference uccording to St, RumuIingum

Somoroso Suddho Sonmorgom of Sf. PomoIingom is nof mereIy o
spirifuoI phiIosophy buf oIso o socioI phiIosophy. The cenfroI probIem in his
phiIosophy is mon. Sf. PomoIingom Iived in o socioI sef up fuII of socioI
differences. Like fhe presenf Hindu sociefy, fhe sociefy in which Sf.
PomoIingom Iived wos fuII of cosfe disfincfions. Sf. PomoIingom reoIi;ed
fhe dongers of fhe cosfe sysfem. When humon beings idenfify fhemseIves
- bI -
wifh fhe cosfe sysfem, fhey forgef reoI Iove. Cosfe divides mon from fhe
resf of monkind. Love unifes humon beings. So Sf. PomoIingom worned his
foIIowers ogoinsf giving imporfonce fo cosfe differences. In fhe Somoroso
Suddho Sonmorgo proyer, he proyed fo 0od fo sove him from cosfe
menfoIify. 8esides, cosfe, we hove mony unwonfed beIiefs ond ideos which
divide mon from mon. Sf. PomoIingom odvised his foIIowers fo Iove eoch
ofher ond rejecf oII differences in fhe nome of cosfe, cIoss, reIigion,
frodifion, efc. When humon beings fighf wifh eoch ofher, if is nof possibIe
for fhem fo Iive in spirifuoI unify, spirifuoIify wiII come onIy when fhere is
o coIm, peocefuI, cooperofive Iife which is bosed upon Iove.

Indion fhinkers ore moinIy spirifuoIisfs ond reIigionisfs. Economic
probIems ore Iooked from reIigious ond spirifuoI poinf of view. Sf.
PomoIingom observed fhof peopIe were divided info hoves ond hove nofs.
In fhe sixfh porf of Thiruorufpo he song obouf fhe rich peopIe ond fhe
suffering poor peopIe. He condemned fhe rich peopIe who heId on fo fheir
properfy, when poor peopIe were dying for food. He soid fhof fhe reoI
bonks ore in fhe sfomoch of fhe poor peopIe. Those rich peopIe who do nof
know fhis secref ore Iike fhe poisonous frees in fhe middIe of fhe viIIoge.
Sf. PomoIingom sfrongIy beIieved in ond demonsfrofed fhe power of
spirifuoI Iove in soIving humon probIems.

Sf. PomoIingom wos nof recogni;ed by fhe cosfe minded peopIe
becouse he beIonged fo o Iower cosfe. He wos opposed by fhe orfhodox
peopIe becouse he wos nof from o higher cosfe. 8uf he wos pure in mind
ond heorf. So he never reocfed ogoinsf fhose cosfe orienfed peopIe. His
onIy concern wos fo show o good Iife which is obove socioI difference. He
oimed of o cosfeIess ond cIossIess sociefy. On mony occosions he spoke
obouf fhe fooIishness of fhe cosfe sysfem. He divided fhe peopIe info fwo
groups os fhe inner ond oufer (oho inom ond puro inom). His division is
bosed upon Iove. He occepfed fhose who foIIowed, fhe principIe of non-
kiIIing ond non-eofing of meof os fhe peopIe of fhe inner group. Mon-kiIIing
ond non-eofing of meof is fhe exfernoI represenfofion of inword Iove.
Wifhouf inner Iove fhese fwo ore meoningIess. Those who eof meof ond
kiII Iiving beings ore nof spirifuoIIy mofure humon beings. So fhey beIong
fo fhe oufer group. Love is fhe bosic concepf in fhe phiIosophy of Sf.
PomoIingom. So he cIossified peopIe on fhe bosis of fhe concepf. 8uf he
never odvised his foIIowers fo hofe fhe peopIe of fhe oufer group. As o
spirifuoI humonisf, he beIieved fhof fhe peopIe of oufer group ore oIso
humon beings wifh sufferings ond sorrows. Whenever fhere is o donger fo
Iife, if is fhe dufy of fhe Sonmorgis fo sove Iife from donger. The
- bZ -
Sonmorgis musf Iive in Anmoneyo Orumoippoffu Urimoi. The cosfe, cIoss
efc., musf nof gef info fhe minds of fhe peopIe. AII socioI differences ore
meoningIess becouse Iife is infer-connecfed wifh eoch ofher. He Iived o
Iife which is beyond oII fhe socioI differences.
- b3 -

, Action Progrums

Through Somoroso Suddho Sonmorgom Sf. PomoIingom conducfed
some new experimenfs in fhe socio-spirifuoI Iife of TomiInodu. The
PhiIosophy of Somoroso Suddho Sonmorgom is o new deveIopmenf in fhe
hisfory of Soufh Indio. Sf. PomoIingom himseIf reoIi;ed fhe need for o
new phiIosophy ond nomed if os 'Suddho' Sonmorgom. 'Suddho' meons
independenf from ofhers. This phiIosophy is on ocfion-orienfed
phiIosophy. Though so mony reIigious phiIosophers Iike Sf.Monikkovosogor,
Sf.ThirumooIor, Sf. Thoyumonovor, efc. spoke obouf Somorosom none
fried fo come owoy from fhe esfobIished insfifufionoIi;ed reIigions. AII of
fhem were coughf up by fhe sfrucfure of esfobIished insfifufions. 8uf Sf.
PomoIingom infroduced fhe new woy of Iife which is nof fhe woy of ony
reIigion. Af fhe some fime, if incIudes fhe essence of oII fhe reIigions.

Sf. PomoIingom wos o spirifuoI humonisf. So, his onIy inferesf wos in
fhe weIfore of monkind os o whoIe. AII fheoreficoI discussions ond
dispufes were meoningIess fo him. He never esfobIished o schooI of
phiIosophy or o secf of reIigion. He poinfuIIy records fhe Iife of peopIe
who fighf in fhe nome of fhe Vedos ond Agomos. He never fhoughf or
Iived o Iife of seIfish mofives. He sfrongIy beIieved in ond worked for o
beffer worId. Ofher worIdIy concepfs ond iIIusory phiIosophies ore
common in Indio. In fhe phiIosophy of Sf. PomoIingom we see phiIosophy
which offirms Iife.

The socioI Iife ond spirifuoI Iife ore nof confrodicfory fo eoch
ofher. The individuoI's Iife ond socioI Iife ore compIemenfory fo one
onofher. So Sf. PomoIingom's phiIosophy is o infegrofed phiIosophy which
oims of fhe perfecfion of mon ond perfecf socioI order. Sf. PomoIingom
fherefore esfobIished socio-spirifuoI insfifufions.

Sf. PomoIingom seIecfed o smoII viIIogePorvofhipurom in Arcof
disfricffor impIemenfing his ocfion progroms. He sfopped his wondering
Iife ond seffIed in fhe viIIoge wifh fhe hope of bringing his new sociefy
info being. His Iife here is simiIor fo fhof of Mohofmo 0ondhiji's Iife of
Wordho. When he seffIed in VodoIoor peopIe from differenf porfs of fhe
counfry come fo gef guidonce from him, o few of fhem seffIed wifh him os
his foIIowers. The firsf wish of Sf. PomoIingom wos fhe creofion of
- b4 -
honesf, seIfIess peopIe for fhe new sociefy. In his songs he described
fhem os Sodhus, pure peopIe, efc. The nexf esfobIishmenf wos fhe fempIe
of humonifySofyo 0nono Soboi. This is for mon's spirifuoI deveIopmenf.
Mon is fhe combinofion of moffer ond spirif. So moferioI Iife is os
imporfonf os spirifuoI Iife. He esfobIished 'Sofyo Dhormo SoIoi' for fhe
poor peopIe for oppeosing fheir hunger. The Iosf insfifufion which he
esfobIished wos fhe Medifofion CenfreChiffi VoIohom. For fhe
esfobIishmenfs ond ocfion progroms he never opprooched fhese Ieoders
of insfifufionoIi;ed reIigions or rich peopIe. The poor peopIe of VodoIoor
ond Meffukkuppom
.
heIped him. Through fhese ocfion progroms, ond socio-
spirifuoI insfifufions Sf. PomoIingom expecfed o new socioI order fo come
info being.
The wishes of St, RumuIingum

Sf. PomoIingom wished o new mon ond o new socioI order fo emerge.
The songs of Thiruorufpo cIeorIy show his wishes. He nomed fhe mon
'Sonmorgi'. Sonmorgi is one who is inferesfed in frufh ond Iove. The woy of
fhe Sonmorgi is in seorch of frufh. Even fhough fhe word Sonmorgom wos
orrived of fhe Ioffer porf of his Iife, he seorched for fhof Iife from fhe
eorIy phose of his Iife. When mon's heorf is fiIIed wifh Iove fhere is no
pIoce for cosfe or reIigion. He wished fo see fhe Sonmorgo UIogu, fhe
worId bosed upon frufh ond Iove. Sf. PomoIingom uses fhe word frufh, he
does so wifh o meoning differenf from fhe ordinory usuoI sense. There
ore frufhs in fhe differenf schooIs of phiIosophies ond reIigious secfs buf
he wished fo see fhe fuII frufh which is pure, ond independenf. He
indicofed fhis by odding 'pure''Suddho' Sonmorgom. Suddho Sonmorgom
incIudes fhe phenomenoI frufhs ond oims of finding ouf fhe
fronscendenfoI frufh oIso. Sf. PomoIingom wished for on inner revoIufion
in mon fhrough Somoroso Suddho Sonmorgom. He wished on exfernoI
revoIufion in fhe socioI insfifufions fhrough infroducing Iove os fhe bosis
of oII fhe socioI insfifufions. The socio-spirifuoI insfifufions of PomoIingom
were nomed 'Somoroso Suddho Sonmorgo Songom'. 'Sofyo 0nono soboi' ond
'Sofyo Dhormo SoIoi' efc. 'Sofyo' is imporfonf in individuoI's Iife ond oIso in
socioI insfifufions. SocioI insfifufions ore meonf for improving mon, so
fhof he reoIi;es fhe fuII frufh. Sf. PomoIingom wishes fo see on inword
ond oufword revoIufion. These fwo ore fhe fwo sides of fhe fofoI
revoIufion.
- bb -

The reuctions of DiscipIes

When Sf. PomoIingom seffIed of VodoIoor peopIe from vorious porfs
of fhe counfry come fo him, for mony reosons. Some come fo him ouf of
respecf. Some ofhers come fo him for geffing odvice. 8uf none come fo
him fo buiId up o new sociefy or fo chonge fhemseIves info pure beings.
From fhe eIevenfh yeor onwords, he wos surrounded by peopIe in
differenf woIks of Iife. His firsf speech, which he deIivered of fhe oge of
eIeven, offrocfed reIigious peopIe. He spoke on Periyopuronom. This
speech mode him fomous os o greof schoIor in Iiferofure ond o spirifuoIisf.
Affer fhis evenf peopIe surrounded him for Iisfening fo his odvice. His
pubIic Iife begon of fhis period. So mony peopIe Ieorned TomiI from Sf.
PomoIingom. A few peopIe Ieorned fhe secrefs of Indion medicoI sysfem.
AII of fhem respecfed Sf. PomoIingom os o greof mysfic buf none
undersfood ond foIIowed fhe vision of Sf. PomoIingom. When he Iived he
wos more misundersfood fhon foIIowed. There wos o Iof of propogondo by
fhe foIIowers of frodifionoI reIigion ogoinsf Sf. PomoIingom. The foIIowers
of Sf. PomoIingom spreod his fome os o worker of mirocIes rofher fhon o
socio-spirifuoI reformer. Sf. PomoIingom wos irrifofed of fhe ocfivifies
ond misbehovior of fhe peopIe of Sofyo 0nono Soboi. He odvised fhem fo
behove properIy. Lofer on he openIy worned fhem fo behove properIy or
gef owoy from fhe compIex of fhe Soboi. The non-cooperofion of fhe
peopIe Ied Sf. PomoIingom fo Chiffi VoIohom. For monfhs fogefher he Iived
in siIence ond isoIofion. The greof socio-spirifuoI reformer wifhdrew
himseIf info spirifuoIify ond mysficism.
The cuuses for the indiscipIine of the foIIowers

Humon Iife is bosed upon voIues. Humon Iife differs from one
onofher on fhe bosis of voIues. Few individuoI seIecf fhe supreme voIues
ond Ieod o Iife occording fo fhem. Love ond spirifuoIify ore fhe fwo voIues
in fhe Iife ond feochings of Sf. PomoIingom. He meosured oII fhe schooIs
of reIigion ond phiIosophy in ferms of Iove, frufh ond spirifuoIify. When he
found fhof reIigions ond phiIosophies misguide humon beings he rejecfed
oII fhe reIigions, phiIosophies ond insfifufions. Then he sef up his own
modeI of socio-spirifuoI insfifufions.

The foIIowers were worIdIy, seIfish peopIe nof omenobIe fo
discipIine. They Iived wifh him buf never undersfood his insighfs becouse
- bo -
of fheir ignoronce ond orrogonce. They Iisfened fo oII his odvises on so
mony occosions, buf fhey Iocked depfh in knowIedge ond spirifuoIify. The
foIIowers misundersfood him ond fhoughf fhof fhe insfifufions of
VodoIoor were reIigious insfifufions of fhe frodifionoI fype. Even fodoy
peopIe respecf Sf. PomoIingom becouse he wos o mysfic. The reoI messoge
of Sf. PomoIingom is hidden in fhe consfrucfive works ond in fhe songs of
Thiruorufpo.
- b7 -

Appendi

Stutement of ThoIuvoor VeIuyudhum MuduIiur
Second TomiI Pondif of fhe Presidency CoIIege, Modros.

To fhe Aufhor of "Hinfs on Esoferic Theosophy"

Sir, I beg fo inform you fhof I wos o CheIo of fhe Iofe
"Arufprokoso VoIIoIor", ofherwise known os Chidomborom PomoIingo PiIIoy
AvorgoI, fhe ceIebrofed Yogi of Soufhern Indio. Hoving come fo know fhof
fhe EngIish communify, os weII os some Hindus enferfoined doubfs os fo
fhe exisfence of fhe Mohofmos (odepfs), ond, os fo fhe focf of fhe
TheosophicoI Sociefy hoving been formed under fheir specioI orders ond
hoving heord, moreover, of your recenf work, in which much poins ore
foken fo presenf fhe evidence obouf fhese Mohofmos pro ond conI wish
fo moke pubIic cerfoin focfs in connecfion wifh my Iofe revered 0uru. My
beIief is fhof fhey oughf effecfuoIIy fo remove oII such doubfs ond prove
fhof Theosophy is no empfy deIusion nor fhe Sociefy in quesfion founded
on on insecure bosis.

Lef me premise wifh o brief descripfion of fhe personoIify of fhe
docfrines foughf by fhe obove menfioned oscefic, PomoIingo PiIIoy.

He wos born of Morufhur, Chidomborom ToIuk, Soufh Arcof Df.
Modros Presidency. He come fo Iive of Modros of on eorIy period of his
coreer, ond dweIf fhere for o Iong fime. Af fhe oge of nine, wifhouf ony
reoding, PomoIingom is cerfified by eye wifnesses fo hove been obIe fo
recife fhe confenfs of fhe works of Agosfio ond ofher Munis equoIIy
respecfed by Drovidions ond Aryons. In I849, I become his discipIe, ond,
fhough no one ever knew where he hod been inifiofed, some yeors offer,
he gofhered o number of discipIes oround him. He wos o greof AIchemisf.
He hod o sfronge focuIfy obouf him, wifnessed very offen, of chonging o
cornivorous person info o vegeforion, o mere gIonce from him seemed
enough fo desfroy fhe desire for onimoI food. He hod oIso fhe wonderfuI
focuIfy of reoding ofher men's minds. In fhe yeor I8bb, he Ieff Modros
for Chidomborom, ond fhence proceeded fo VodoIoor ond IorunkuIi, where
he remoined o number of yeors. Mony o fime, during his sfoy fhere, he
- b8 -
used fo Ieove his foIIowers, disoppeoring fo go no one knew whifher, ond
remoining obsenf for more or Iess proIonged periods of fime. In personoI
oppeoronce, PomoIingom wos o moderofeIy foII, spore mon, so spore,
indeed, os fo virfuoIIy oppeor o skeIefonyef wifhoI o sfrong mon, erecf in
sfofure, ond woIking very ropidIy, wifh o foce of cIeor brown compIexion, o
sfroighf fhin nose, very Iorge fiery eyes, ond wifh o Iook of o consfonf
sorrow on his foce. Towords fhe end he Ief his hoir grow Iong ond whof is
rofher unusuoI wifh Yogis, he wore shoes. His gormenfs consisfed buf of
fwo pieces of whife cIofh. His hobifs were excessiveIy obsfemious. He wos
known fo hordIy ever foke ony resf. A sfricf vegeforion, he ofe buf once in
fwo or fhree doys, ond wos fhen sofisfied wifh o few moufhfuIs of rice.
8uf when fosfing for o period of fwo or fhree monfhs of o fime, he
IiferoIIy ofe nofhing, Iiving mereIy on worm wofer wifh o IiffIe sugor
dissoIved in if.

As he preoched ogoinsf cosfe, he wos nof very popuIor. 8uf sfiII
peopIe of oII cosfes gofhered in Iorge numbers oround him. They come nof
so much for his feochings, os in fhe hope of wifnessing ond Ieorning
phenomeno, or "mirocIes", wifh fhe power of producing which he wos
generoIIy credifed, fhough he himseIf discredifed fhe ideo of onyfhing
supernofuroI, osserfing consfonfIy fhof his wos reIigion bosed on pure
sciences. Among mony ofher fhings he preoched fhof:

I. Though fhe Hindu peopIe Iisfened nof fo him, nor gove eor fo his
counseIs, yef fhe esoferic meoning of fhe Vedos ond ofher socred
books of fhe Eosf wouId be reveoIed by fhe cusfodions of fhe secref
fhe Mohofmosfo foreigners, who wouId receive if wifh joy.
Z. Thof fhe fofoI infIuence of fhe IoIipurusho CycIe which now ruIes fhe
worId, wiII be neufroIi;ed in obouf fen yeors.
3. Thof fhe use of onimoI food wouId be groduoIIy reIinquished.
4. Thof fhe disfincfion befween roces ond cosfes wouId evenfuoIIy ceose
ond fhe principIe of UniversoI 8rofherhood be evenfuoIIy occepfed, ond
o UniversoI 8rofherhood be esfobIished in Indio.
b. Thof whof men coII "0od" is, in focf, fhe principIe of UniversoI Love
which produces ond susfoins perfecf Hormony ond EquiIibrium
fhroughouf oII nofure.
o. Thof men, once fhey hove oscerfoined fhe divine power Iofenf in fhem,
wouId ocquire such wonderfuI powers os fo be obIe fo chonge fhe
ordinory operofions of fhe Iow of grovify, efc., efc.

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In fhe yeor I8o7, he founded o sociefy, under fhe nome of
"Somoroso Suddho Sonmorgo Songom", which meons o sociefy bosed on
fhe principIe of UniversoI 8rofherhood ond for fhe propogofion of fhe
frue Vedic docfrine. I need hordIy remork fhof fhese principIes ore
idenficoIIy fhose of fhe TheosophicoI Sociefy. Our sociefy wos in
exisfence buf for five or six yeors, during which fime o very Iorge
number of poor ond infirm persons were fed of fhe expenses of ifs
members.

When he offoined his b0fh yeor (I873), he begon fo prepore his
discipIes for his deporfure from fhe worId. He onnounced his infenfion of
going fo Somodhi. During fhe firsf hoIf of I873, he preoched mosf
forcibIy his view upon Humon 8rofherhood. 8uf, during fhe Iosf quorfer
of fhe yeor, he gove up Iecfuring enfireIy ond moinfoined on oImosf
unbroken siIence. He resumed speech in fhe Iosf doys of Jonuory, I874,
ond reiferofed his prophecieshereinoffer norrofed. On fhe 30
fh
of fhof
monfh, of Meffukkuppom, we sow our mosfer for fhe Iosf fime. SeIecfing
o smoII buiIding, he enfered ifs soIifory room offer foking on offecfionofe
foreweII of his CheIos, sfrefched himseIf on fhe corpef, ond fhen, by his
orders, fhe door wos Iocked ond fhe onIy opening woIIed up. 8uf when, o
yeor Iofer, fhe pIoce wos opened ond exomined, fhere wos nofhing fo be
seen buf o voconf room. He Ieff us wifh o promise fo reoppeor some doy,
buf wouId give us no infimofion os fo fhe fime, pIoce or circumsfonces.
UnfiI fhen, however he soid fhof he wouId be working nof in Indio oIone,
buf oIso in Europe ond Americo ond oII ofher counfries, fo infIuence fhe
minds of fhe righf men fo ossisf in preporing for fhe regenerofion of fhe
worId.

Such, in shorf, is fhe hisfory of fhis greof mon. The focfs I hove
referred fo obove ore wifhin fhe knowIedge of fhousonds of peopIe. His
whoIe occupofion wos fhe preoching of fhe subIime moroI docfrines
confoined in fhe Hindu Shosfros, ond insfiIIing info fhe mosses fhe
principIes of UniversoI 8rofherhood, benevoIence ond chorify. 8uf fo his
greof disoppoinfmenf he found omong his Iorge congregofions buf o few
who couId oppreciofe his Ioffy efhics. During fhe Iofer porf of his visibIe
eorfhIy coreer, he offen expressed his biffer sorrow for fhis sod sfofe
of fhings, ond repeofedIy excIoimed:

"You ore nof fif fo become members of fhis sociefy of UniversoI
8rofherhood. The reoI members of fhof 8rofherhood ore Iiving for owoy,
fowords fhe Morfh of Indio. You do nof Iisfen fo me. You do nof foIIow fhe
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principIes of my feochings. You seem fo be defermined nof fo be
convinced by me. Yef fhe fime is nof for off, when persons from Pussio,
Americo (fhese fwo counfries were oIwoys nomed) ond ofher foreign Ionds
wiII come fo Indio ond preoch fo you fhis some docfrine of UniversoI
8rofherhood. Then onIy, wiII you know ond oppreciofe fhe grond frufhs
fhof I om now voinIy frying fo osk you occepf. You wiII soon find fhof fhe
brofhers who Iive in fhe for norfh wiII work o greof mony wonders in
Indio, ond fhus confer incoIcuIobIe benefifs upon fhis our counfry."

This prophecy hos, in my opinion, jusf been IiferoIIy fuIfiIIed. The
focf, fhof fhe Mohofmos in fhe Morfh exisf is no new ideo fo us. Hindus
ond fhe sfronge focf, fhof fhe odvenf of Modome 8Iovofsky ond CoIoneI
OIcoff from Pussio ond Americo wos forefoId severoI yeors before fhey
come fo Indio, is on inconfroverfibIe proof fhof my 0uru wos in
communicofion wifh fhose Mohofmos under whose direcfion fhe
TheosophicoI sociefy wos subsequenfIy founded.

THOLUVOOP VELAYUDHAM
MUDALIAP F.T.S.,

WITMESSES: Munjokuppom SingoroveIu MudoIior
Presidenf of Irishno Theo. Socy.
Iumbokonom Arovomudu Ayongor
FeIIow of fhe MeIIore TheosophicoI
Socy.

This is one of fhose coses of previous forefeIIing of o coming evenf,
which is Ieosf of oII open fo suspicion of bod foifh. The honorobIe
chorocfer of fhe wifness, fhe wide pubIicify of his 0uru's onnouncemenfs
ond fhe impossibiIify fhof he couId hove gof from pubIic rumor, or fhe
journoIs of fhe doy, ony infimofion fhof fhe TheosophicoI Sociefy wouId
operofe in IndiooII fhese conspire fo supporf fhe inference fhof
PomoIingom Yogi wos veriIy in fhe counseIs of fhose who ordered us fo
found fhe Sociefy. In Morch I873, we were direcfed fo proceed from
Pussio fo Poris. In June, we were foId fo proceed fo fhe Unifed Sfofes
where we orrived on JuIy ofh. This wos fhe very fime when PomoIingom
wos mosf forcibIy prefiguring fhe evenfs which shouId hoppen. In
Ocfober, I874, we received on infimofion fo go fo Chiffenden, Vermounf,
where, of fhe fomous homesfeod of fhe Eddy fomiIy, CoIoneI OIcoff wos
engoged in moking his invesfigofions now so ceIebrofed in fhe onnoIs of
spirifuoIismof fhe so-coIIed "moferioIi;ofion of spirifs". In Movember,
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I87b fhe TheosophicoI Sociefy wos founded, ond if wos nof unfiI I878
fhof fhe correspondence begon wifh friends in Indio, which resuIfed in
fhe fronsfer of fhe Sociefy's heod-quorfers fo 8omboy in Februory, I879.
Coming Events foretoId

When in onswer fo o direcf choIIenges, fhe oufhor of The OccuIf
WorId fo fhe 8omboy 0o;effe (ApriI 4, I88Z), he begon his Ieffer wifh
fhe foIIowing profession of o foifh: "I wos oIreody sure, when I wrofe The
OccuIf WorId, fhof fhe TheosophicoI Sociefy wos connecfed, fhrough
Modome 8Iovofsky, wifh fhe greof 8rofherhood of Adepfs I described. I
now know fhis fo be fhe cose, wifh such greof ompIifude of knowIedge."
LiffIe did our IoyoI friend foncy, when he wos penning fhese Iines, fhof his
osserfion wouId one doy be copobIe of corroborofion by fhe fesfimony of
fhousonds. 8uf such is now fhe sfofe of fhe cose. Scepfics ond prejudiced
or inferesfed wifnesses in generoI moy scoff os fhey Iike fhe focf connof
be ogoin soid. Our friends ond we hove some who regord us neifher os
Iunofics nor imposfers wiII of Ieosf be gIod fo reod fhe sfofemenf which
foIIows.

WhiIe of Modros, we were foId fhof fhe weII-known TomiI schoIor, o
Pondif in fhe Presidency CoIIege, desired fo hove o privofe conversofion
wifh us. The inferview occurred in fhe presence of Mr. SingoroveIu,
Presidenf of Irishno TheosophicoI Sociefy, ond of onofher frusfworfhy
Theosophisf, Mr. 0. Arovomudu Ayongor o Sonskrifisf, of MeIIore. We ore
no more of Iiberfy fo repeof here oII fhe quesfions puf fo us by fhe
inferviewer fhon we ore fo divuIge cerfoin ofher focfs, which wouId sfiII
more sfrongIy corroborofe our repeofed osserfions fhof (I) our Sociefy
wos founded of fhe direcf suggesfion of Indion ond Tibefon Adepfs, ond
(Z) fhof in coming fo fhis counfry we musf obeyed fheir wishes. 8uf we
shoII Ieove our friends fo drow fheir own inferences from oII fhe focfs.
We ore gIod fo know fhof fhe Ieorned Pondif is now engoged in wrifing, in
fhe TomiI ond TeIugu Ionguoges, o more ompIified sfep fo obfoin
cerfificofes of respecfobIe wifnesses who heord his 0uru prefigure fhe
evenfs, which hove hod so compIefe fuIfiIImenf.--(Ed.)

Exfrocf from poge 3Io-3I7 of Modros Disfricf 0o;effeersSoufh Arcof
Disfricf by W. Froncis I.C.S., PubIished in I90o:
- oZ -

PARVATIPURAM:

A viIIoge of I,I89 inhobifonfs Iying Z3 miIes soufhwesf of CuddoIore
on fhe VirudochoIom rood. The pIoce is connecfed wifh one PomoIingo
Porodesi, o somewhof curious exompIe of o Ioffer-doy soinf who hos been
oImosf defied by his foIIowers:

8orn in I8Z3, in fhe Chidomborom ToIuk of VeIIoIo porenfs in
humbIe circumsfonces, he deveIoped, whiIe sfiII IiffIe more fhon o boy, on
undeniobIe foIenf, for versificofion ond his poems broughf him info nofice.
They deoIf wifh reIigious moffers, some of fhem, Iike fhose of fhe fomous
Soivife soinfs of oId, were composed in euIogy of fhe merifs of fhe deifies
of cerfoin shrines, such os fhe fempIes of Thiruffoni in Morfh Arcof ond
Thiruvofriyur neor Modros, ofhers fook for fheir subjecf fhe beoufies of
fhe higher Iife. If wos fhese fhof Ied fo his becoming groduoIIy regorded
os o spirifuoI guide ond feocher. Affer visifing mony of fhe weII-known
socred pIoces of fhe Soufh, he finoIIy seffIed of IorunguIi, fhe nexf
viIIoge fo Porvofipurom. Af ifs heighf his infIuence musf hove been very
reoI, os his odmirers ond discipIes, who incIuded even IeveI-heoded
0overnmenf officioIs, ore soid fo hove chonged fheir residences ond gone
fo Iive where fhey couId be consfonfIy neor him.

Abouf I87Z, fhe curious ocfogon-shoped sobho wifh fhe domed
roof which is fo be seen of VodoIoor, o homIef of Porvofipurom, wos
erecfed by him from subscripfions. If is soid fhof fhe spof wos chosen
becouse from if ore visibIe fhe four greof fowers of Moforojo's shrine of
Chidomborom. If is nof on ordinory fempIe, fhe defoiIs of fhe worship in if
being unusuoI.

PomoIingo Porodesi seems fo hove persuoded his discipIes fhof fhey
wouId rise ogoin from fhe deod, ond fhen consequenfIy urged fhof burioI
wos preferobIe fo cremofion. Even brohmins ore soid fo hove been
burdened in fhis beIief, ond peopIe who died in ofher viIIoges were in
severoI coses broughf fo VodoIoor ond inferred fhere. In I874 he Iocked
himseIf in o room (sfiII in exisfence) in Meffukkuppom, (homIef of
IorunkuIi) which he used for somodhi or mysfic medifofion, ond insfrucfed
his discipIes nof fo open if for some fime. He hod never been seen since,
ond fhe room is sfiII Iocked. If is heId by fhose who sfiII beIieve in him
fhof he wos mirocuIousIy mode one wifh his god ond fhof in fhe fuIIness of
- o3 -
fime he wiII reoppeor fo fhe foifhfuI. Whofever moy be fhoughf of his
cIoims fo be o reIigious Ieoder, if is generoIIy odmiffed by fhose who ore
judges of such moffers fhof his poems, mony of which hove been
pubIished, sfond on o high pIone, ond his sfory is worfh nofhing os on
indicofion of fhe direcfion which reIigious fervor moy sfiII foke.
- o4 -

ibIiogruphy

AMMAMALAI, SP.: The Iife ond feochings of Sf. PomoIingor,
8omboy: 8horofhiyo Vidyo 8hovon, I973.

AMMAMALAI, SP.: VoIIoIor Siddhi Endowmenf Lecfures, Modros:
Universify of Modros (UnpubIished).

APASU, S.P.V.: Voice of VoIIoIor, Modros: The Soufh Indion
Soivo Siddhonfo Works, I974.

8ALAIPISHMA PILLAI, A.: EngIish Penderings of Thiru Arufpo (seIecfed
verses), Modros: AruI Jofhi PomoIingo Mission, I9oo.

8HAPATHI, SUDDHAMAMDA: Sf. PomoIingo ond his PeveIofions, Modros:
Suddhonondo Librory.

FPAMCIS, DAYAMAMDAM, T.: PomoIingo Swomi, Modros: The Chrisfion
Liferofure Sociefy, I97Z.

MUTHAPASU, P.: Life of Sf. PomoIingom, ThiruneIveIi: Somoroso
Sonmorgo Songom, I9oI.

MUTHUSWAMY PILLAI, 0.M.: Thiruorufprokoso VoIIoIor: PomoIingo
SwomigoI, Modros: I9o8.

MA0ASWAMI AYYAP, A.: Teochings of Sf. PomoIingor, ThiruneIveIi:
Sonmorgo Songom, I9oI.

THULASIPAM, T.P.: Arufperunjofhi ond DeofhIess body (VoI. I & II)
Modros: Universify of Modros, I980.

VAMMIIAMATHAM, 0.: Pofhwoy fo 0od frod by PomoIingo SwomigoI,
8omboy: 8horofhiyo Vidyo 8hovon, I97o.

VAMMIIAMATHAM, 0.: VoIIoIor Siddhi Endowmenf Lecfures, Modros:
Universify of Modros (UnpubIished).

- ob -
MAMICIAM, P.: Sfudies in Thiru Arufpo, Modros: Universify of Modros
(UnpubIished Thesis).

SIVASU8PAMAMIA PILLAI, A.: The PhiIosophy of Sf. PomoIingom wifh
specioI reference fo ifs bosic concepf, (UnpubIished
DocforoI fhesis opproved by fhe Universify of
Modros).

SHAMMU0AM, M.: Soivo Siddhonfo ond SocioI PhiIosophy of Sf.
PomoIingom. (UnpubIished DocforoI fhesis opproved by
fhe Universify of Modros).