VALLALAR ---- Tamil Holyman.

s a i n t s - o f - i n d i a

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VALLALAR ---- Tamil Holyman.
Vallalar (also known as Ramalinga) was instrumental in propogating the Sudha Sanmarga (Pure Gathering) School in the Tamil region of southern India, during the 19th Century. Vallalar belonged to a line of Tamil saints known as "gnana siddhars" ("gnana" means higher wisdom). The Suddha Sanmarga was spread and passed on by him not only in theory but mainly in practice by his own way of living which was itself inspiration for his followers. According to Suddha Sanmarga, the prime aspects of human life should be love connected with charity and spritual practice leading to achievement of pure knowledge. He recommended a rather spartan approach to obtaining Enlightenment -- complete abstinence from sex and the pleasures of the table. In his book Head Itself A Temple, Malaysian-based Tamil Brahmasri Gailasasaamy wrote: "The inner meaning of Sanmarga is Brahma Gnana. One who practices Brahma Gnana can only "Go up"." Let us assume that most people reading this article want to go up -- they want to move up into a higher dimension. Perhaps Vallalar can offer us some insight, perhaps even "The Way". Even though abstaining from sex and even basic human company might be a little too much for most modern Seekers of the Truth!

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UNIVERSAL JUSTICE ---- In the Gandhi Tradition.
There have been many books written in Tamil and English about Vallalar. In one of them, The Universal Wisdom of Saint Ramalinga by Dr M.P. Sivagnanam, Vallalar is described thus: "Saint Ramalinga was not only a saint of divine grace but also a reformer who wished for revolutionary changes in society. The socio-religios-economic changes that are taking places in the today's world are the dream of Saint Ramalinga a century ago. Saint Ramalinga was an even greater reformer than his contemporaries, Raja Mohan Roy, Dhayanandha Saraswathy, and Ramakrishna Paramahamsa. He toiled to find a world of Spiritual Love and Universal Brotherhood, which would be free from the differences of castes and creeds, and such class distinctions as rich and poor, and which will show equal love to all living beings."
Sivagnanam went on to write: "I desired inwardly that the reformistic ideas of Saint Ramalinga should be propogated in the country, on the basis of piety and patriotism. I also thought of creating a milieu for the birth of a reformistic movement for freeing society from communal and religious fanaticism, transcending hatred towards castes, religion and God." Hence Sivagnanam's efforts to publish a book, to bring the Hindu world back together, under the shadow of Vallalar!

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VALLALARS'S THREE RULES ---- Abstinence, Abstinence and Severe Absistence.
Vallalar had many teachings which would be considered obscure today, even anti-social: physical hardship seemed to be high on his agenda! For example, Vallalar belived that initiates should refrain from eating as much as possible, and try to remain perpetually hungry. In fact, Vallalar's great recipe for spiritual enlightenment was thus:
1. Remain hungry.
2. Remain alone.
3. Remain awake
On the issue of sleeping, one of Vallalar's many teachings was that sleeping in the dark causes a loss of Prana (life force, called Chi or Qi in China, Ki in Japan, and "The Force" in Star Wars!) Vallalar wrote: "We should not be in the dark during night. It will cause loss of prana. Therefore, at home, we should sleep having a light, thus removing darkness. This will increase life span. Where there is good lighting, darkness is sucked by such light. If there is no brightness, then such darkness befalls on us and causes losses."

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MIND OVER MATTER ---- Vallalar enters the 5th Dimension.
Certainly a strange teaching, but maybe the Illumined Tamil was on to something. According to popular belief, Saint Vallalar finally overcome the restraints of physicality, and entered the 5th Dimension. He did not die as such, but simply vanished from the world. Some believers claim he may be alive today (at least in spiritual form), wandering the expanses of Tamil India. Where is Vallalar claims that the Tamil saint had spent his whole life preparing to convert himself into thin air. "The day was January 30, 1874 and places the courtyard of an old monastery in the quiet village of Village of Mettukuppan near Vadular, Tamil Nadu. A frail looking man with gentle eyes was talking to small gathering of disciples. He was clad in a white place of cloth which covered his head and body together. His face emitted an aura of compassion and humility. Ending the discourse he rose from his from his seat and started walked into the building. The disciples followed him in silence. He walked towards a small room in the back of the building. As he reached the door, he turned and looked at his disciples. Raising his arms in farewell and blessing, he entered the room, closed the door and told them to lock it from the outside. The door was locked with a big padlock. There was no other opening.
"Earlier the saint had told his disciples that he was in the last days of his physical existence and that he would soon pass into the astral world. Now he had secluded himself in final preparation.
"The news that the saint had locked himself up in a room slowly leaked out. There was much excitement because the saint had earlier been talking about the possibility of the living dissolution of his physical body.
"It was already three months when the news reached the government at Madras. Some officials came to investigate. They ordered the door to be opened. To the great wonder and amazement of all that stood around, they found no one inside the room. A thorough inspection of the whole building was made and nothing suspicious could be found. Now it was clear that as proclaimed, the saint had achieved the unachievable. Without discarding his physical body, he had dematerialized."

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AGAVAL ---- The Call Divine.
Thiru Arutprakasa Vallalar wrote back in 1974: "This Agaval or Call Divine is the longest poem in Tamil containing 1,596 lines. This outpouring was composed by Vallalar in a single night and at one stretch. This stupendous effort was not due to his material learning or scholarship but through the grace of the Lord. There are many great works in Tamil but none can equal this divine poem in its sublimity.
"Compassion occupies the core place of the Lord. The universe is enlightened by this compassion. Similarly if man aspires for illumination, he must start his quest from within. This practical way called (Anaga neri), is the way of Suddha Sanmarga which leads to Sachidananda. He, who makes his life anew by following this way, finds Arutperunjothi in one and all and paves the way to Universal Brotherhood.
"Any work of divine inspiration needs divine guidance for its interpretation. Mere scholarship and a great knowledge of lexicon are of no use in the interpretation of such esoteric works. One has to reach the ninth plane (the plane of the soul) to find out the true significance of such works.
"The inner guiding Light commanded me on the eve of first of January 1960 to begin this interpretation. A couple of lines were taken every morning for interpretation. The work went on without any break and was finished in 798 days (l596/2) i.e. from 1st January, 1960 to 8th March, 1962. The much feared conjunction of eight planets in Capricorn (makam) took place on February 4th and 5th of 1962, February 4th was a Sunday and also a new moon day.
(Tamil) "Thiraiyelan dhavirthuch chevviyut rangea
(Tamil) Varaiyelam vilanga vayangu sen judarea"
"The above two lines were taken on that day for annotation. It means that all the obstructing veils were removed and the sun rose splendidly on the mountain tops. This has rather a special significance. We can observe the dawn of the divine Effulgence from the position of the middle star poosam in Cancer. We are safe in the hands of the divine light, which guides all the planets, seen in the opposite sign Capricorn, the sea-monster. Westerners were not able to realize this significance because western hemisphere experienced solar eclipse on that day. These are only examples to show how the inner reflects in the outer World.
"The concept of Siva found in the work is refreshingly different from concepts prevalent during the middle ages. It goes back to pre-historical time. Infinite Divine Light was called Siva by the ancient Tamils They also called it as Kandazhi (Tamil). They came to known of it with their mind's eye or third eye. The last level of grace is only revealed now through Saint Ramalinga. Since Tamil language is based on Siva Tatva, it has become a proper medium of expression for divine light. But we must remember that Sivam mentioned here can no religion connotation in it. Arutsivam means Arutperunjothi, Sivam contains three letters. The letter (Si) is the light (va) is the power of grace or compassion and (m) is the life experienced in man. So Sivam means the divine light not only converging into the soul of man but also diverging from there, completely transmuting him into an immortal one in the process.
"In this Agaval, the evolution of the Universe, through the grace of the Lord, is vividly described. Arutperunjothi is evoked in five hundred alternate lines of the couplets. By going through these lines patiently, we will be able to draw inspiration, realize our own identity with the Lord and live in Him..."

Compassion is the essence of his philosophy

Ramalinga Vallalar made an indelible mark on the religious history of India when he came out openly against its caste system. LAKSHMI DEVNATH traces the saint's life and his spiritual journey.

``WHOEVER FEELS not the least difference, considers every life as their own...'' ``All those who take a life and eat flesh are not our near and dear kin.'' ``The money which I had, often I threw it into wells.'' These words of Saint Ramalingam were the kernel of his life's teaching. A tall skeletal physique which belied both his physical and mental strength, he was indeed a revolutionary thinker. His messages, which were mostly in the form of poems, were collectively called the `Tiru-Arut-Pa' (holy book of grace). These 5,818 poems apart from other things convey the non-parochial, egalitarian outlook of this secular saint who lived in South India between 1823 and 1874. But Ramalinga Swami was first and foremost a savant of compassion. His religion was Universal Brotherhood and his mantras `Jivakarunyam' (compassion to all living beings) and `Thaniperumkarunai (supreme compassion).

Ramiah Pillai and his sixth wife Chinnamai lived in Marudur, a village 15 km north-west of Chidambaram. By a quirk of fate his first five wives had died childless and in quick succession. Chinnamai however, was blessed with five children. The youngest child was called Ramalingam. Chroniclers record miraculous happenings before and after the birth of this child.

When the child was five months old, his parents took him to the Chidambaram temple. It is said that this infant laughed aloud when the priest offered the traditional `Deepa aradhana' to the Lord. This apparently routine visit to the temple thus offered him his first spiritual experience as well.

Sometime at a later date Ramalingam, was to record this experience in the following words: ``No sooner was the light perceived than happiness prevailed on me.'' It is significant that as he matured spiritually he consistently and decisively advocated the worship of God in the form of `Arutperumjyothi' or ``effulgent light of grace.'' Ramiah Pillai however, did not live to see his son's glory. He passed away the very next month. His sudden death forced a helpless Chinnamai to shift to the residence of her eldest son Sabhapati and his wife Parvathi at Chennai. This was in the year 1824.

When Ramalingam was five years old, Sabhapati, in a true patriarchal manner decided to formally educate his youngest sibling. The young child however demonstrated a deep disinclination towards formal education preferring trips to the local Kandasamy temple instead. This invited the wrath of his brother who was convinced that the child was on a self- destructive path.

As a punitive measure, he forbade his wife from giving Ramalingam his daily meal. His compassionate sister-in-law, however, surreptitiously fed him food and gently prevailed upon him to pursue his studies seriously at home. Ramalingam relented on the condition that he be given a separate room of his own. Now, in the solitary confines of this room, he set up a mirror and in front of it a small, lighted lamp. With these as aids he relentlessly meditated and this was the beginning of the spiritual journey of the young boy. The first reward came in the form of a vision of Lord Muruga. In the saint's own words ``The beauty endowed divine faces six, the illustrious shoulders twelve.'' But the miraculous portion in this whole episode lay in the high levels of erudition which, Ramalingam attained without any formal tutoring whatsoever. The outside world was also soon to be a witness to it.

Sabhapati was a learned scholar and `upanyasaka' (one who tells religious stories). It so happened that once Ramalingam had to substitute for his brother at an `upanyasam' session. His brilliant exposition and uninterrupted flow of words while enunciating a verse from the `Periyapuranam' elated and amazed the onlookers. Audiences everywhere preferred this `substitute' to the original and his brother also graciously acknowledged the mental and spiritual superiority of his brother.Ramalingam himself expresses his gratitude to the Divine when he says ``Effulgent flame of grace that lit in me intelligence to know untaught.'' As he made quantum leaps in his spiritual journey he progressed from being a devout Saiva to worshipping the formless.

Totally averse to money, he was later on to shun food and even sleep. Surprisingly he remained fit in form. A hurdle on his chosen path came in the form of a forced marriage to his sister's daughter. It is said that the bridegroom spent the nuptial night reading the `Tiruvachakam.' Nothing more is known about his wife.

Along this noble journey Ramalingam acquired certain extraordinary powers, but he made an indelible mark in the religious history of India when he came out openly against its illogical caste system and the negative impact it had on society. He believed that in the eyes of God there could be no inequality among human beings and all distinctions were but man-made. In an attempt to redress the situation he established the `Samarasa Suddha Sanmarga Satya Sangam' in 1865, which means `Society for pure truth in universal self-hood'.

He had also by this time shifted to a place called Karunguzhi from Chennai. His next step in establishing a practical approach to religion was the setting up of a free eating house called `The Sathya Dharma Salai' in a place called Vadalur in 1867, where all could eat without any distinctions whatsoever. Ramalinga Vallalar (generous) as he gradually came to be known because of his munificent nature, balked at the very idea of non-vegetarianism and abhorred it as an assault on his philosophy of non-violence.

In one of his poems he says ``When I see men feeding on the coarse and vicious food of meat, it is ever-recurring grief to me.'' It is significant that the land on which this eating house was built was donated by a few landowners. The registered document is available for inspection even today and the service of providing free food also continues to this day.

As other expressions of his philosophy of equality, he planned to start a school and to publish a journal which, was notably to be brought out with the help of a Muslim called Kadar Sahib. Unfortunately, both these attempts proved abortive. Ramalingar also did not tread an obstacle free path in his attempts to broad base the tenets of his religion.

Opposition to his teachings came in various forms, the most famous being the defamation suit field on him by Arumuga Navalar and the condemnation of his teachings as `Marutpa'. Ultimately it was the triumph of truth and the `Vallalar' carried on his mission undeterred by these minor challenges.

The final assertion of his deep spiritual realisations was a temple which he opened at Vadalur on January 25, 1872. He called it the `The Sathya Gnana Sabhai' or the Hall of True Knowledge. Both in its construction and functioning he eschewed anything with even a remotely religious connotation.

Inside the temple no offerings in the form of fruits or flowers could be made and conversely no signs of benediction were also given. The temple was open to all castes, creeds and cults except meat- eaters who were however, permitted to worship from the outside. The Swami however, prescribed strict rules of worship which were to be uncompromisingly adhered to.

This was in the form of written `diktats' issued on July 18, 1872. But over a period of time he found more of disobedience than obedience in the observation of these rules. A deeply pained Ramalingar closed down the `temple' in 1873.

On October 22, Ramalingar hoisted the flag of Brotherhood atop his one room residence called `Siddhi Vilakam' at Mettukupam. It was at this juncture that he delivered, what was to be his last and most famous discourse. He exhorted people to devote their time to spiritual enquiry, which would lead them to probe into the ``nature of the powers that lie beyond us and move us... He then removed the lighted lamp from his room and placed it outside and advised his followers to meditate.

Ramalingar's earthly existence came to an end on January 30, 1874, not in the familiar manner of death, but in what was apparently a smooth merger with the Divine Being. He locked himself up in a room and instructed his followers in words which have been recorded that they were not to open in under any circumstance and that even if they did they would find nothing.

The passing away of Ramalingar created a stir and gave birth to a lot of rumours forcing the Government to act. In May, at the behest of the authorities the room was forced open, only to be found empty. There was nothing suspicious to be found. The Madras District Gazetteer published by the South Arcot District in 1906 records his disappearance.

This path-breaking philosopher was an unalloyed humanitarian who placed supreme importance on human rights in the path to the divine. This he professed consistently in both his prose and poetical writings and in the dictates which he constantly issued to his followers.

On every `Thai- poosam' Ramalingar pani mandrams' (societies established in the service of Ramalingar's mission) in different parts of South India organise programmes in memory of this great soul.

Sri Ramalinga Swamy, Vallalar, a Siddhar saint who attained Ligh

Thiru Gnana Sambanthar Contributed by EUGENIO & SOBHANÁ www.ramalinga.com (Please visit this wonderful website on Sri Ramalinga Swamy, Vallalar, a Siddhar saint who attained Light in the near recent history!)

A brief biography : In the seventh century some Jain and Buddhist missionaries had settled in the Tamil country to spread their religions. In sacred Sirkali lived a pious Brahmin by name Sivapada Hridayar with his virtuous wife Bhagavathiar. Both of them were ardent devotees of Lord Siva. Sivapada Hridayar prayed to the Lord for the boon of a worthy son. The Lord granted this boon and soon was brought into this world a radiant male child. They brought up this child with great love and devotion, knowing fully well that it was a purposeful gift from the Lord. The child, too, would weep for his separation from his divine parents Lord Siva and Parvathy, though ordinary people mistook it for a baby’s crying habit. One day Sivapada Hridayar and his wife took the child with them to the temple tank in which they wanted to bathe. The child had insisted on being taken with them. They left the child on the bank and went in to bathe. The child looked at the tower of the temple and began to cry for his parents. This outwardly appears to be a mere childish action but the Lord, who knew its inner meaning, wanted to bless the child. So, He appeared with Mother Parvathy and asked Her to feed the child with the Milk of divine Wisdom. To obtain His grace and divine knowledge, the grace of the Mother is necessary and Parvathy fondled with the child and suckled him with the Milk of Wisdom. From that moment he was known as Aludaiya Pillayar or one who enjoys the protection of the Lord: and also as Tiru Jnana Sambandar as he attained divine wisdom through the grace of Lord Siva and Parvathy. From the moment he drank the Milk of Wisdom, he began to sing soul-stirring songs in praise of Lord Siva. The collection of these songs is called Thevaram. The next day Pillayar went to Tirukkolakka and sang a song, clapping his hands to keep time. Lord Siva, pleased with this, presented him with a pair of golden cymbals. Sambandar began to sing, with the help of the golden cymbals. Sambandar then went on pilgrimages. During the course of them, many miraculous events took place. Sambandar demonstrated to possess the nature of those truly great saints who adore even devotees of the Lord as the Lord Himself and sing their glories, not regarding that as worship or adoration of a human being, but of manifest divinity. Sambandar and Appar was together in diverse places, realizing sincere service to the Lord for the benefit of devouts. The news on the existence of one young Brahmin alleged to have been blessed with Divine Knowledge by Lord Siva directly provoqued anxiety among Jains, whose king gave them permission to burn Sambandar’s camp. The Jains failed to set fire to Sambandar’s camp. So, they set fire to the camp in which the devotees were lodged. They got up, ran to Sambandar and told him what had happened. He sang a Padigam expressing the wish that the fire for which the king was responsible should proceed towards him. As soon as Sambandar sang the Padigam, the fire in the camp died out and proceeded towards the king, in the form of a dreadful disease. The king experienced burning sensation all over the body. All the endeavours of the doctors and the Jain priests to alleviate the king’s suffering proved futile. The queen and the ministers understood the real cause of the king’s ailment and requested him to call Sambandar immediately so that his grace might relieve him of the distress. Sambandar sang a Padigam in praise of the sacred Ash (Bhasma) and with his own hand smeared the Ash on the right side of the king’s body. At once the burning sensation stopped and the king experienced a cooling sensation. Sambandar applied the holy Ash on the left side also and the disease vanished completely. The queen and the minister fell at Sambandar’s feet. The king followed suit and praised him. Equally the Buddhist had oportunity to appreciate the spiritual greatness of Sambandar. In Mylapore there lived a merchant by name Sivanesar. He was a staunch Siva Bhakta. He had all wealth but had no children. In answer to his sincere prayer, Lord Siva blessed him with a female child. They named her Poompavai. She was very beautiful. Sivanesar heard of Sambandar’s greatness and felt that he was the only suitable match for his daughter. Mentally, he had offered her to Sambandar. One day when Poompavai was gathering flowers in the garden, she was bitten by a poisonous snake and she died. Sivanesar at once cremated the body of the girl, collected the ashes and preserved them in a pot. Daily he would decorate the pot with flowers, etc., and sit near it meditating on Sambandar. The news that Sambandar was staying at Tiruvotriyur reached the merchant; at once he decided going to the encounter of Sambandar. He had heard about Sivanesar and his worship of the pot which contained the ashes of his daughter, and he wanted to please Sivanesar by bringing the girl back to life. Having worshipped the Lord and sang hymns, Sambandar asked Sivanesar to bring the pot of ashes. Sambandar addressed the pot and sang a Padigam. While he was doing it, Poompavai got her form and got her life becoming a twelve year old girl. When Sambandar finished the tenth stanza, she came out of the pot, even as Lakshmi came out of the Lotus. All were amazed at this miracle. According to the wishes of Sambandar, Sivanesar built an Ashram for his daughter where she spent her days in worship of the Lord and attained Him. After visting a number of shrines, Sambandar returned to Sirkali. He had reached his sixteenth year. Moved by the wish for getting him married, his father selected the adecuated woman and welcomed the alliance. The wedding was to take place at Nallur Perumanam. Sambandar went to the temple, worshipped the Lord and got His blessings. In a pearl palanquin he came to the place where the wedding was to take place. Sambandar held his wife’s hand and, accompanied by many devotees, the couple went into the temple and worshipped the Lord, with total self-surrender. Sambandar sang a Padigam praying for Liberation. The Lord granted his wish and said: ‘Oh Sambandar, you, your wife, and all those who witnessed your marriage will merge in the Siva Jyoti and come to Me.’ At once, an effulgent Light emerged from the Lord. Before merging in that Light, Sambandar sang a Padigam known as the Panchakshara Padigam. Then all those who were there merged in the Light of Siva.

Sri Ramalinga Swami's Experience! Sri Ramalinga, in his young age, took this great saint into his heart as the Guru. Jnana Sambandar was guiding him from within, until Ramalinga got the divine Grace Light as the Inner Guide and Supreme Unique Guru. The following poem is an early one, written when Ramalinga had not much advanced in his spiritual path, though he had already achieved the Realization by the grace of his chosen Guru Jnana Sambandar: “O Jnana Sambandar, my noble Sat Guru! You has told me (by inspiration) what, if one gets the experience of the self (uyir anubhavam), will form the basis in which the higher experience of Grace (Arul anubhavam) will come and in that defectless and noble experience will arise in turn the experience fo Suddha Siva anubhavam. O Jnana Sambandar, who as a child of tender age of three years took in happily the milk of Knowledge given by the supreme Shakti, and fostered and developed the path of Truth”. “O my Sat Guru! O Siddha Purusha! O Treasure! O Jnana Sambandar of the famous place Sirkali. You had instructed me thus: 'Transcend each of the states of tatvas (principles of lower manifestation) and reach the unique Paranada state where you will realize the Self (which is the same in all) without your being (the individuality)' . This is called Uyir anubhavam. O Guru! You has made me realized the Self in myself, in the said plane of consciousness”. “O my Sat Guru! O Jnana Sambandar! You has revealed to me by words thus: 'In the realm beyond the unique Paranada (the highest level), it is the experience of Grace (Arul anubhavam) which makes your being (true individual self) become the fearless eternal and infinite Self-existence and also one with Parampara, the global universe within and without, and gives a blissful state beyond description of words' ”.

A saint of universal vision

When he or she is born, God intended only two identifications; man and woman but he or she first gets the religious identification and then many such stamps of identity, bringing an unintended difference and division in mankind. Instead of uniting mankind, religion has only brought divisions and differences. Religions are just different versions of the same God. Despite its inherent sanctity and being an effective vehicle of life, religion only limits people to a particular faith or belief. That is why, Hinduism is regarded as a way of life and not necessarily a religion. There are different religions and even differences within religion. Perhaps, given an option in the initial stage, one would have opted to be a universal man. Adi Sankara craved pardon of the God for three mistakes made by man. One; man has given form to God who has no form. Second; he tried to define God who is indescribable and indefinable. Third; he tried to confine the Omnipresent and all-pervading God within the four walls of a temple.

A saint of universal vision, Ramalinga Adigalar sought to remove such differences and viewed God as a single, supreme and universal power. Enlightened by the universal doctrine of Shiva Sidhanta, He perceived God as all-pervading divine power. He declared that God is above all religions, beyond all regional or linguistic barriers and called for a universal approach and uniform way of worship. He conjured up a vision where everyone lived in peace and harmony, based on virtues like compassion and love. He called it ‘the divine union of all souls’ (Athma Neya Orumaippadu). It is a tall order but one could always make an attempt and one could always make a beginning.

Ramayya Pillai and Sinnammai belonged to an average family in Marudhur, near Chidambaram in South Arcot District. Pillai was a teacher in a local school and an ardent devotee of Lord Shiva. They were blessed with two sons, Sabapathi, Parasuraman and two daughters, Sundarammal and Unnamali. A sage visited their house a fine morning and conveyed the message that a child of extra ordinary brilliance would be born to them. Days turned into months and on 5th October 1823 a baby boy was born to the delight of the couple. They named him Ramalingam. Ramalingam turned out to be a child prodigy and just as the saint predicted, showed signs of high wisdom. But Ramayya Pillai could not live to see the blooming of his son into a divine personality. Soon, the responsibility of the family fell on the shoulder of Sabapathi, the elder son of the family. The family then moved over to Madras. Being a teacher himself, Sabapathi, wanted to give the best education to Ramalingam but Ramalingam showed no inclination for studies. He preferred to spend his time in the precincts of Kanda Swamy temple, composing songs and worshipping Muruga. Sabapathi then sent him to a learned Pundit, Sabapathi Mudaliar of Kancheepuram. He thought that Ramalingam would be receptive to an erudite scholar like Sabapathi Mudaliar. Having come to know the brilliant qualities of the child, Sabapathi Mudaliar said that there was nothing that he could teach a person like Ramalingar who was capable of teaching the whole world. Wishing him well, Mudaliar sent him back.

Sabapathi did not like the way Ramalingar was moving about, discarding studies and spending time in temple precincts. Pappathi, Sabapathi’s wife, also advised Ramalingar to follow a disciplined life. Sensing the mental worries that he was causing to the members of his family, Ramalingar remained confined within the house, with his meditation tools, a lamp and a mirror.

Soon, Sabapathi too realized the greatness of Ramalingar. Sabapathi was scheduled to perform a religious discourse at Madras but for some reasons he was unable to do so. He deputed Ramalingar to convey the message of his inability to perform. As the authorities could not make alternative arrangements, they insisted Ramalingar himself to perform the role of his brother. A reluctant Ramalingar took the stage. Then his brilliance came to the light and his exposition of Shaiva Sidhanta kept the audience spell bound. ‘No ordinary person can perform a divine discourse as effortlessly and magnificently as Ramalingar’, one of the audience remarked. Sabapathi felt ashamed that he could not see the greatness of his own brother, residing under the same roof.

Ramalingar spent most of his time in his room. Sitting before a mirror, he used to mediate and compose poems. As he meditated, his individual self had disappeared and the Lord he had realized within had revealed himself in the reflection on the mirror. He sought to see the reflection of the Lord within his heart into the mirror in front. Generally devotees sought God outside, in the idol of a temple or a symbolic picture and then realize His presence within. Here, in sharp contrast, Vallalar was seeking the outside reflection of the God who was already being experienced within. Enlightened within, he composed songs invoking the Grace of Muruga, like Kandar Sarana Pathu, Shanmugar Kalaipattu and Deiva Mani Malai etc.

Visiting the Kanda Kottam Muruga temple became the daily routine of Ramalingar. Looking at the shrine of Muruga at Kanda Kottam, Ramalingar felt intensely emotional and poured out his devotion in the form of ‘Deiva Mani Malai’. “You are the embodiment of love, who has no equal, who is enlightened, who gives happiness to all. When would the rose petals of your Lotus Feet extend their gentle grace to my heart? When would you come, mounted on your beautiful transport of peacock to give me the treasure of your grace?” So went the lines of Deiva Mani Malai which he composed at the age of nine.

Vallalar gave beautiful expression of his devotion through songs. He composed many verses of poems and the foremost among them was ‘Thiruvarutpa’. A collection of 5818 poems and divided into 6 volumes, Thiruvarutpa is considered as an outstanding work of literature and devotion. In line with the concept of six broad divisions of prayer, the collection of songs composed by the disciples of Shiva are known as “Panniru Thirumurai” (Twelve Thirumurai) and the ‘Thiruvarutpa’ songs rendered by Adigalar have come to be known as “Aru Thirumurai” (Six Thirumurai). This sacred collection of songs portrays the eternal concept of truth, the general aspects of life and his own divine experience. Thiruvarutpa continues its appeal as the finest expression of prayer. Disciplines thronged to hear him and drew immense inspiration from him. He has now come to be known as Arul Prakasa Vallalar.

His Philosophy - Vallalar gradually started realizing God as the supreme power manifesting throughout the universe. Vallalar was immensely moved by the divine power of the Lord of Chidambaram. Here, Lord Shiva appeared both in form and without form. One can experience that which has a form by seeing it and feeling it. One can visualise that which has no form by imagining it or contemplating it. Vallalar experienced both the characteristics of form and formlessness in Jyothi, the divine light. It has a form because one can experience it and see it. It is also without form because one cannot feel it and it is likely to be extinguished.

Vallalar believed that the Eternal Truth remains unrevealed and it is the Jyothi, the Vast Grace of Light, that causes the revelation of truth. A subject is able to perceive an object only when the reflection of the light falls on the object. If a precious stone meant for public display is kept in a dark corner it never gets noticed. It needs the focus of a light to bring out its full value in sparkling brilliance.

The power of Jyothi is highlighted in all religions. It forms the foundation of all thoughts, all activities and systems. Jyothi is the eternal divine power that first originated in the universe. The cause of all actions, whether physical or chemical, is energy or heat. The source and origin of energy or heat is Jyothi. The Jyothi is invisible and merges with the energy. It is present everywhere; in sun, moon, light and fire. The universe operates on its own inherent energy. There is self-sustaining energy in every atom or human cell. It is this energy that causes all movements and all activities. Jyothi gives the sustaining-power to a life. Jyothi gives life to all and there is Jyothi in every soul (Athma Jyothi). Rig Veda says the significance of Jyothi is beyond human comprehension. Brihadaranyaka Upanishad says:

Oh Lord, lead me from unreal to the real,
from darkness to the light of Jyothi
from death to immortality
May there be peace, peace and perfect peace.
( Asatho Ma Sath Gamaya……………)

As Jyothi is manifested in different forms throughout universe and as divine power within every human soul, Vallalar advocated the Jyothi form of worship. He said that the Supreme Lord had revealed to him the powerful Mantra of Divine Light. “Arut Perum Jyothi Thani Perum Karunai, Arut Perum Jyothi (Vast Grace of Light, the Vast Grace of Light – Supreme compassion, Vast grace of light).

Jeeva Karunya Ozhukkam - Another important aspect of Vallalar’s philosophy is Jeeva Karunya Ozhukkam, which means having a compassionate outlook towards all lives. It refers to one’s attitude towards fellow beings on the one hand and towards all other creatures like animals, birds etc. Vallalar could not bear to see the agony of people suffering from hunger. He stressed the quality of compassion for all. The privileged ones should help the less privileged and service to humanity is equal to service to God.

God created, apart from humans, other species also like animals, birds etc. as part of the nature. Man, endowed with intelligence, was supposed to preserve the nature and protect these poor creatures. Unfortunately, he turned out to be the biggest threat for their survival. Man has silenced the feeble voice of conscience that came from his heart, surrendered to the dictates of his mind and fulfilled the nefarious demands of his body. According to Vallalar, he or she only is entitled to receive God’s grace who lives in harmony with nature and shows compassion towards God’s creations. He who takes non vegetarian food forfeits his privilege to seek entry into the temple of God.

Vallalar wanted the whole humanity to integrate into one single objective, the divine unity of souls, based on ‘Jeeva Karunya Ozhukkam’ or compassion. The path of Sanmarga symbolizes truth, love and discipline which leads to the highest stage of divinity (Iswara Sakshathkaram) and immortality. Vallalar underlined certain principles which formed the foundation of Samarasa Sudha Sanmargam. These are:-

1. God is one. He is Arul Perum Jyothi, the Vast Grace of Light.
2. All are children of one God and there is no caste, religious or regional differences.
3. One should recognize the divinity in every soul, respect it and live in peace and prosperity, in a spirit of love and unity.
4. Compassion towards all fellow beings and compassion towards all lives such as animals, birds etc. should form the basis of all actions.
5. To reach God, tread the path of simplicity and humility and not through rituals or extravagant way of worship.

Vallalar established Samarasa Sudha Sanmarga Sabhai as the medium to translate his ideals into practice. The term Samarasa means equanimity, the concept that encompasses all religious thoughts and respects all faiths and religions. The term ‘Sudham’ implies purity and sublimity. Sanmargam means the right and truthful way. In short, it is a philosophy that transcends all existing spiritual thoughts and shows the perfect way of truth. It emphasizes the importance of discipline which Vallalar classified as discipline of senses (Indriya Ozhukkam), Karana Ozhukkam, Jeeva Ozhukkam, and Athma Ozhukkam. Vallalar also stressed the importance of charity. He considered food offering (Annadhana) as the most sacred duty of all. Vallalar dreamt of the day when hunger and poverty would completely be eliminated. He established Dharma Salai as a humble effort towards this direction. The Salai continues to render its inestimable service to the society even now.

The philosophy of Sudha Sanmarga (Pure Gathering), built on the concept of love and compassion, aims at purifying the body, enlivening the mind, enriching the intellect and enlightening the soul, the different steps that lead to immortality. It follows the path of simplicity and discipline; the path of Sanmarga where there is no human distinctions.

Normally, a seeker, bound by various attachments in the world, finds many obstacles in his spiritual journey. The family ties, the properties, passions, prejudices, attachments and affiliations all bind him, incapacitating him or her for any meaningful action. The 52 iron links that symbolically form a chain and surround the Gjnana Sabhai signal the message that one who is determined and dedicated can remove these chains one by one, liberate himself and realize the Vast Grace of Light.

Vallalar as a Reformer Vallalar saw many ills plaguing the society. Steeped in ignorance, people were following certain outmoded customs, dogmas, beliefs and practices. There were differences within Hindu religion. The need of the hour was transformation in socio-religious practices, change in concepts or mis-concepts and change in way of life. Vallalar felt this need. He wished everyone living in the spirit of universal brother-hood, showing compassion towards all lives.

Vallalar perceived God not as an identifiable image, not necessarily in the form of an idol and not restricted to a class or region. He perceived God as all-pervading divine power. He pointed out the lacuna in the prevailing practices and sought to dispel many ill-conceived notions. He sought to dispense with various practices like rituals. He sought to remove the artificial barriers and unite all aspirants under one common platform. He then took the role of a reformer, introduced the universal and uniform concept of Jyothi worship and Sudha Sanmarga.

Some expressed doubt whether these concepts tantamount to deviation from our established practices. Vallalar only wanted to rid the society of certain aberrations while retaining the basic values. He wanted Sanathana Dharma to flourish, took the role of a gentle reformer and brought about a renaissance. God himself manifested as Adi Sankara and Ramanuja to give the direction and guidance to humanity. Great many saints and reformers appeared in this land from time to time like Sri Raja Ram Mohan Roy, Swami Dayananda Saraswathhi, Sri Ramakrishna Paramahamsa and Sri Vivekananda to give the correction as the changing conditions demanded. Vallalar has rightly come in that lineage.

Hinduism is never a set of codes or dogmas. It is a way of life, ever vibrant, ever seeking the truth. It is all-tolerant, all-comprehensive, all-absorbing and always reforming itself in the process. The strength of Hinduism lies in its infinite capacity to adapt. “Let noble thoughts come to us from all sides” said Swami Vivekananda. In a changing world, every order has to change in accordance with the necessities of time. Hinduism has come a long way from how it was practiced some 500 years before. It has evolved, over a period of time, correcting itself and reforming itself according to the demands of the time.

His Profile: Vallalar believed in the dignity of man and emphasized that religions should respect this dignity. He was the embodiment of compassion. When he saw people suffering for want of food, it reminded him of falling young plants drying up for want of nourishment. He expressed this feeling in one of his songs thus: “I felt sad seeing the falling ear of tender plants, withering for want of nourishment. I felt sad seeing frail people crestfallen for want of food.” (“Vaadiya Payirinai Kanda Pothellam Vaadinen”). He led a life of virtue, abstinence and discipline, though he prayed for all people, accepting their vices as his own. He always wore spotless clean white cloth around his body that symbolized gentleness and peace. He looked serene and majestic, his sparkling eyes conveying the message of love. He spoke in a low gentle tone. Even while singing, he maintained a low pitch. Perhaps, one could hear his voice raised while speaking for vegetarianism. He performed many acts of miracles but never agreed that he consciously exercised such powers or even possessed them. He not only fulfilled the aspiration of the soul but also healed the body. He was a good physician who prescribed clean diet habits, exercise, Pranayamam and Yoga for good health.

Dematerialization: Vallalar believed that just as the soul, body also undergoes a spiritual transformation by the grace of Jyothi. When the body functions independently of sense organs, it becomes pure. When the soul within is sublime and sacred, it implies that the body in which the soul lives is also pure. Just as the contents are pure, the container also gets purity and sanctity. As a result of spiritual transformation, the body assumes a stage of divine Golden Deathless Body. It continues to remain in this divine stage deriving its own inherent energy and then attains immortality. In line with his belief, Vallalar is believed to have attained immortality. On 30th January 1874, Vallalar drew some of his close disciples near and said: “I wish to confine myself in the room here. Do not search for me and if you do, you would not find. I believe, God has willed it that way and I hope it would happen that way”. He then walked away, entered into a room and closed the door. It is believed that he sacrificed his deathless body and dematerialized so that he could continue his divine presence among his disciples, grace them and guide them.

That marked the end of a great sage or the beginning of a new age. That marked the end of a glorious chapter of Vallalar that opened up a new chapter for man’s eternal quest to know the truth. That marked the end of a period of darkness that heralded the advent of a new era of awakening, the era of light and Jyothi.

May the light of love, the light of grace he kindled radiate its brilliance all over. May the beacon light he lit brighten up the world. May the flame of grace he brought bring a sense of unity and peace all over the earth.

Ramalinga Adigal disappeared

It has been said that Saint Ramalingam on his final day had entered a room in Sidhivalakam, Methukupam. He asked that his followers lock the door from the outside. On opening the door, at the directive from government officials, the room was found to be empty. It was also said that the Saint had become light (jhoti). The saint had mentioned to his followers that they would find nothing, as he would dematerialize in each and every being from that moment on.

An article in the website http://www.ramalinga.com states that Mother Mira had seen, during her meditation, the happenings that took place on that Friday night when Saint Ramalingam attained the Jhoti in Sidhivalakam. This is indeed a rare account of the mystery behind Saint Ramalinga's disappearence.

A VISION OF DEMATERIALIZATION OF RAMALINGA'S LIVING BODY

By Gangadharan, a disciple of Mother Mira Alfassa (aid of Sri Aurobindo of Pondichery).

Mother Mira said that Saint Ramalinga had achieved the Mukti.

‘On the first day of the Tamil month of Thai (14-1-1978) I had a continuous vision in my usual meditation in the night: the vision of dematerialization of the physical body of Swami Ramalinga into and as the Truth-Light of Supreme Grace which contains or possesses in itself Supreme Compassion and Bliss of Grace.

Though I have had occasions to ascend into and remain for sometime in the Truth-World of Grace-Light wherefrom I could see the earth as part of the universe, the said Vision came to me when my consciousness was on the earth itself.

To begin with I sensed an ineffable Silence and Peace prevailing everywhere and I heard continuously Para Nada, the mysterious divine Sound. Then the Vision broke out.

A small village was seen in its simple and beautiful surroundings. There was the concrete Presence of the Supreme and Universal Divine with the beautiful Truth-Light of Grace and Fragrance, which enriched the place all the more and enraptured my heart with ever increasing aspiration for Grace. At the center of the village was seen a small house. Sweet Fragrance of Grace radiated everywhere from the house.

Vallalar (Swami Ramalinga) was seen entering the house. His face was calm and peaceful. His whole body was radiating the Light of Grace. Besides, his body was of silken or light golden shining color. He stepped into his room and closed the doors and bolted inside. At that time there was the Concrete Presence of the Supreme and Universal Divine in the room. The Presence could be sensed even physically and even by the born-blind. There was also Silence, Peace, Fragrance and the Light of Grace due to the Presence.

Vallalar sat on a white cloth spread on a low wooden plank and began to concentrate. In that poise he was seen as a Mountain of Truth-Knowledge with the Truth-Light of Grace and Peace and Fire of Tapas. He was verily a supreme form of the Divine. Flood of Light was radiating from his pure and luminous body into all the directions.

Supreme Grace, Supreme Compassion and the Light of Grace are expressive of the secret truth that they hold the key for transformation of physical body into the deathless physical body of Grace in its eternal youthfulness. One has to live in the depth of the ocean of blissful Grace-Light for getting transformed into the divine nature and as the divine body.

The intensity of the flood of Light that radiated from his whole body was very powerful and one shall have the strength and capacity to bear and receive it. My whole body vibrated with a joy and pleasantness because of the Vision of Light of his body.

After sometime of concentration, he rose up and saw the physical sky. Full moon was shedding its blissful cool rays over the earth. A little distance away from the moon was seen a very bright dazzling star of Light. Ramalinga poured his concentrated gaze at it for sometime. He became enraptured with blissful joy in the heart, which radiated on his face. A little time thereafter, he again sat on the white seat of the plank and entered into deep concentration.

Though Ramalinga was inside the closed and bolted room, he could see clearly the whole universe with its tiers of many worlds of mind, life and the physical including the physical earth and sky with its moon, stars and clouds.

When he was thus absorbed in deep concentration, an effulgent Truth-Light of Grace broke out from his heart and with its unique Heat began to burn his radiant physical body very slowly, as at a snail's speed, and that in an upward direction, from the heart towards the head. The burning of the body may be somewhat likened to that of an incense-stick which however burns downwards by its inner heat of fire, forming ash-covering but without the falling down of the ash-form. When the upper part of his radiant body was burnt completely from heart to head, there was left in its place a form of pure white Substance, which also radiated its Light of Consciousness. The burnt part, however, showed all its features intact and clearly and even the burnt hair of his head was seen distinctly as luminous white hair. Then the Heat of the pure Light of Grace descended to burn the lower part.

After the whole body was thus burnt, Ramalinga was seen as a bodily form of pure white substance from head to foot, radiating its Light. The white form kept intact all the different kinds of cells of his body and all the distinctive features and formations of his interior an exterior body. His bodily form did not shrink in size after the burning. I saw no visible flame nor sensed its heat during the burning of his living body, nor smoke, nor any bad smell as of burnt tissues, nor heard any cracking noise as of burnt bones. But instead, there was a sweet Fragrance since the time his body began to burn and it spread everywhere. I sensed in my heart an ineffable Calmness and Silence, which gave me in turn a state of Bliss.

Now a second stage of burning began. The unique Heat of Grace-Light began to burn slowly Ramalinga's luminous Form of White Substance from head to foot downwards. When his white Substance-Form full of its radiating Light, was thus burnt completely, the white Substance became very fine sub-atomic conscious particles which permeated and pervaded the entire universe and the farther pure worlds of consciousness beyond. The fine, white and conscious particles with its radiating Light also entered into and got distributed everywhere in the earth and even in matter and in the Inconscient. After the universal pervasive distribution of the particles, they could be seen no more and disappeared from my sight. But now there pervaded everywhere the sweet, soft and fine Fragrance of Camphor which gave my body a blissful sensation and enraptured my heart as well.

Then I had the rare vision of Ramalinga's universal luminous golden Form. As a matter of fact the immensity of his golden form contained in it the whole universe. This form too disappeared from my view and was replaced by another vision in which I saw the Golden Light of Truth-Knowledge and Grace entering into all the directions more speedily than the lightning. It permeated and pervaded the whole universe and the farther pure worlds of Consciousness. It entered into our earth and all its crores of the physical forms of beings and objects and in the apparently insensible matter and even in the very dark realm of the vast in conscience. All the forms that were permeated by the Golden Light of Truth changed into golden forms of beings and objects. The Golden Light entered into my whole adhara including the physical body. My body felt in all the cells vibrations of ease and pleasantness.

Then I heard some words of Grace. But they were indistinctly heard and could not be deciphered, as I was absorbed in a rapture of Bliss due to the sublime vision and experiences. Thus the Vision lasted an hour of time and came to an end.

The visible physical light is the concrete symbol of the Vast Truth-Light of Grace, which is the source of all lights. Camphor is verily a solid form or symbol of that Light. Ramalinga's soul is inseparable from the conscious white particles of Substance, which he has become, and pervading distributed everywhere. When the Supreme Truth-consciousness manifests in the physical world, it becomes the golden Light of Grace. The golden Light of Grace will purify and transform man and the physical body too will become deathless physical Truth-body, and the Sanmarga of Truth, Purity and Goodness shall prevail on the earth. As Anma realizes the pure Spirits, the body too shall realize its truth as the true body of the Spirit.’

Agastyar Ramalingam Baba Sri Siva

Yoga is the science of attaining merger of the individual soul with Divinity or God. Yoga comes from a Sanskrit word that means “yoke” or “unite.” Many in the West think of yoga as a set of physical exercises and postures, which is just one discipline of yoga called Hatha Yoga. In its truest sense, though, yoga refers to union with God consciousness.

There is a lineage of saints who brought a form of yoga, Kriya Yoga, to the world, who originated from a region of India known as Tamil Nadu, which is located on the Bay of Bengal near the island country of Sri Lanka.

Tradition has it that one of the first of these saints or “siddhas” was Agastyar, who subsequently initiated Babaji, who is considered the greatest of the Kriya Yoga saints. Babaji was born in the Tamil region of India in 203 AD, and his teachings have been transmitted over time. In addition to Agastyar and Babaji, there were 16 other saints who contributed to the body of knowledge contained in Kriya Yoga. Recently, the teachings of Babaji and the science of Kriya Yoga have been popularized by Paramahansa Yogananda, who wrote Autobiography of a Yogi and who founded the Self Realization Fellowship.

Today, there is a living saint or siddha from the Tamil region of India who as come to the West to share the wisdom of Kriya Yoga, which is the science of attaining union with the Divine. This

siddha’s name is Dattatreya Siva Baba, though he has also been known as Baba Sri Siva, Sri Siva, Sri Guruji, Guruji and Brzee. Dattatreya Siva Baba has served as a spiritual teacher to Dr. Wayne Dyer, whose book, Manifest Your Destiny, is based on Baba Sri Siva’s teachings. Indeed, Dr. Dyer dedicated this book to Baba Sri Siva as “Guruji.”

In this narrative, we will discuss several past lives of Dattatreya Siva Baba. In each lifetime, he was a siddha of the Kriya Yoga tradition. A past lifetime of Dr. Wayne Dyer, which is featured in Return of the Revolutionaries, will also be described.

I am very pleased to relate that Dattatreya Siva Baba has become a supporter of my work and book, Return of the Revolutionaries, and he has validated that I am the reincarnation of John Adams. We share a common belief that objective evidence of reincarnation can help create greater world peace. Indeed, Dattatreya Siva Baba has announced that Kali Yuga, or the Age of Darkness, is ending and that an Age of Miracles, or Age of Truth, has arrived. I believe that the objective evidence of reincarnation, which is now streaming into the world, will help usher in this new Age of Truth. Let us now turn to past lifetimes of Dattatreya Siva Baba.

On his web site, www.sivababa.org, and in his book, The One Minute Guide to Prosperity and Enlightenment, Dattatreya Siva Baba identifies four of his past lives, based on his memories and knowledge of these lifetimes. In a session with Kevin Ryerson, I asked about the two most notable past lifetimes of Dattatreya Siva Baba, Agastyar, the Tamil Siddha described above, and Swami Ramalingam, also known as Vallalar, who dissolved himself into light in 1874. Ahtun Re, the spirit guide channeled through Mr. Ryerson, who has demonstrated an ability to make accurate past life matches, has confirmed that Dattatreya Siva Baba is indeed the reincarnation of Agastyar and Ramalingam. To review cases that demonstrate Ahtun Re’s abilities to make accurate past life matches, please examine the cases of Ralph Nader, Carl Sagan and Oprah Winfrey. Let us now review Dattatreya Siva Baba's past lifetimes as Agastyar and Ramalingam.

Agastyar/Baba Sri Siva

Tradition has it that Agastyar received his own initiation from Lord Shiva, an aspect of God, on Mount Kailas in the Himalayas of Tibet. Agastyar later traveled from Mt. Kailas south to the Tamil region of India. It was in the Tamil city of Courtrallam that Agastya initiated Babaji, whose birth year, we noted, was 203 AD.

Agastyar, considered one of the most famous holy men in India, was a dynamic fellow. In his book, Babaji and the 18 Siddha Yogi Tradition, M. Govindan, relates that Agastyar, “though less than five feet tall,..was a fighter, a famous hunter and an archer, who triumphed over barbarous enemies, and whom, like Hercules of ancient Greece, none could approach in eating and drinking.” The life of Agastyar is detailed in the epic, Mahabharata.

Dattatreya Siva Baba differs from Agastyar, in that he is no longer a great hunter, eater or drinker. Instead, compassion for all life is the greatest virtue for Sri Siva. There are interesting similarities, though, between Agastyar and Dattatreya Siva Baba. Let us examine these:

1. Interest in Language/Literature
   
   Agastyar is considered the father of Tamil language, as demonstrated by his treatise on Tamil grammar, which is cited to have 12,000 statements on the principles of language.
   
   Dattatreya Siva Baba, whose secular name is Baskaran Pillai, received his formal education at the Univerity of Madurai, in India, where he was a Research Fellow and earned a Master’s Degree in English literature, as well as a Master of Letters in Comparative literature.
   
   
2. Interest in Ancient History, Religious History, Theology and Meditation
   
   Agastyar wrote Canda Pooranum, a work on ancient history which contained 1000 stanzas. He also wrote several treatises on religion and theology, including Calikianum, Poorna Soostru and Agastyar Dundakum Nooroo. Agastya was also a master in meditation and, as described, became enlightened on Mount Kailas in the mountains of Tibet.
   
   Dattatreya Siva Baba received a Ph.D. in Religious Studies at the University of Pittsburg. He then served as coordinator of Indian Studies within the Asian Studies Program at the University of Pittsburg, and taught Buddhist meditation. Dattatreya Siva Baba was also an invited speaker on Hinduism at the United Nations World Religions conference and served as an editor for the Encyclopedia of Hinduism. Siva Baba is a master of meditation and has attained enlightenment.
   
   
3. Interest in Religious Rites and the Use of the Rosary
   
   Agastyar wrote Deekshavedy, a work that deals with magic, enchantment and the use of the rosary.
   
   Dattatreya Siva Baba dares his students to “live an outrageously wonderful life,” and teaches them how to manifest their desires in reality. Indeed, this process encompasses the message of Wayne Dyer’s book, Manifest Your Destiny, which was dedicated to Dattatreya Siva Baba. Siva Baba also sells “Mala Beads” on his web site, which are considered a meditation tool and are the equivalent of a rosary.
   
   
4. Interest in Medicine, Pharmacology and Botany
   
   Agastyar wrote numerous treatises on medicine, surgery, pharmacy and the use of plants and herbs in the treatment of various illnesses. Indeed, he is considered the Hippocrates of the Tamil region of India.
   
   For the past two decades, Dattatreya Siva Baba has been involved in the study and use of herbs for healing, and plans to make available herbs from all over the world available through a web site he will manage. Sri Siva has sponsored several conferences on siddha medicine and he is conducting seminars to help AIDS patients enjoy better health.
   
   
5. Interest in Science
   
   Agastyar wrote hundreds of treatises on various aspects of science, including medicine, chemistry and astronomy.
   
   One of Dattatreya Siva Baba's foremost goals is to integrate spirituality and science. He is trained in neuropsychology, which he has used to interpret yogic and tantric wisdoms pertaining to psychobiology, the interface between mind and body. Just as Agastyar was interested in astronomy, Siva Baba is an expert in Vedic astrology. Baba Sri Siva has participated in many university conferences and has been included on panels with Nobel Laureates, including Eugene Wigner of Princeton, who won a Nobel Prize in physics.
   
   
6. Common Leadership Qualities
   
   Agastyar was a leader of the Tamil region of India and was described as a fierce warrior, who defended his people against invaders. He is also attributed as the first Tamil Siddha, or saint, who help found the Kriya Yoga tradition.
   
   In addition to his spiritual aspect, Dattatreya Siva Baba has served as a consultant to leading industrialists on business development and leadership skills. He heads a computer company in New York City and has founded the Tripura Foundation, whose purpose is to help eliminate hunger in the world. Currently, the Tripura Foundation is feeding 1500 people in India daily.
   

In sum, we see that Agastyar and Dattatreya Siva Baba share many qualities. Though an accurate image of Agastyar is not available, Dattatreya Siva Baba has been confirmed to be the reincarnation of Agastyar by Ahtun Re, the spirit guide channeled through Kevin Ryerson.

Interestingly, Agastyar, like Jesus, had twelve disciples. It is possible that Baba Sri Siva’s modern day student, Wayne Dyer, was once disciple of Agastyar almost 2000 years ago.

Ramalinga Swami's Prayer

Like the bounding stag I have sought sensual pleasures and fallen into the lake.
I am the greatest sinner among sinners, unwilling to part with even a grain of rice to the noisy crow.

Like the fly buzzing about without any rest, I seek, O, Father, tell me what to do that I may not die, and grant me Your grace to support me.
Like the bull bearing heavy burdens, I have toiled caring the load of my own grief.

Not knowing anything, I have roamed like the unclean animal feeding upon the refuse of the streets.
I am lower than the dog, which tires itself out with barking in utter thoughtlessness.

Holy One, what can I do to obtain Your grace to support me in my distress?
I have taken pride in regarding my darkness as light and my desire as the great goal.

I have wondered with the monkey of my mind in the darkness of the jungles. Mistaking it for my kindred.

Oh, You who dwell in the heart of Your saints, I have not the mind to seek the great object of life.

Father, what can I do to get Your grace? Rule me with Your grace.

I do not know the medicine, the jewel, the mantra, the knowledge, the rule and conduct of life.

I do not know the repentance, the power of Your grace and the path of righteousness.

I do not know the place where I can life the controlled life, nor how to enter into the society of the wise, nor how to approach the holy place where the Lord resides.

I do not know the direction in which to go. How can I enter? Whom can I speak to? What can I do? I know not anything.

I have not abandoned the toils of class, creed and sect.
I have not abandoned plunging into the mire of theological wrangling.

I do not know the beginning nor the end, nor how to abide in the waveless sea of Your bliss.

I have not walked in the way of holiness, nor do I know the inward will of You who abides in the assembly of the holy ones.

How can I enter the world of my foes? To whom can I speak?
What can I do? I know not.

Tamil saint of Vadalur

Raamalinga Swaami - (1823-1874) Also known as Jothi Ramalinga Swamy and Vallalar Ramalingar, he was a Tamil saint of Vadalur, considered one of the greatest Tamil poets of the 19th century, and also a great revolutionary. He was born to Ramiah Pillai and his sixth wife Chinnamai, who lived in Marudur in South Arcot district, a village 15 km north-west of Chidambaram. By a quirk of fate Ramayyah Pillai's first five wives had died childless and in quick succession. Chinnamai however, was blessed with five children. The youngest child was called Ramalingam. Chroniclers record miraculous happenings before and after the birth of this child.

When the child was five months old, his parents took him to the Chidambaram temple. It is said that this infant laughed aloud when the priest offered the traditional `Deepa aradhana' to the Lord. This apparently routine visit to the temple thus offered him his first spiritual experience as well (later he said of the experience:"No sooner was the light perceived than happiness prevailed on me.'').

In 1824, the very next month, Ramiah Pillai passed away. His sudden death forced a helpless Chinnamai to shift to the residence of her eldest son Sabhapati and his wife Parvathi at Chennai. When Ramalingam was five years old, Sabhapati, in a true patriarchal manner decided to formally educate his youngest sibling. The young child however demonstrated a deep disinclination towards formal education preferring trips to the local Kandasamy temple instead. This invited the wrath of his brother who was convinced that the child was on a self- destructive path. As a punitive measure, he forbade his wife from giving Ramalingam his daily meal. His compassionate sister-in-law, however, surreptitiously fed him food and gently prevailed upon him to pursue his studies seriously at home. Ramalingam relented on the condition that he be given a separate room of his own. Now, in the solitary confines of this room, he set up a mirror and in front of it a small, lighted lamp. With these as aids he relentlessly meditated and this was the beginning of the spiritual journey of the young boy. The first reward came in the form of a vision of Lord Muruga. In the saint's own words "The beauty endowed divine faces six, the illustrious shoulders twelve.'' But the miraculous portion in this whole episode lay in the high levels of erudition which, Ramalingam attained without any formal tutoring whatsoever. The outside world was also soon to be a witness to it.

Sabhapati was a learned scholar and `upanyasaka' (one who tells religious stories). It so happened that once Ramalingam had to substitute for his brother at an `upanyasam' session. His brilliant exposition and uninterrupted flow of words while enunciating a verse from the `Periyapuranam' elated and amazed the onlookers. Audiences everywhere preferred this `substitute' to the original and his brother also graciously acknowledged the mental and spiritual superiority of his brother. Ramalingam himself expresses his gratitude to the Divine when he says ``Effulgent flame of grace that lit in me intelligence to know untaught.'' As he made quantum leaps in his spiritual journey he progressed from being a devout Saiva to worshipping the formless.

Totally averse to money, he was later on to shun food and even sleep. He renounced the world at 13. Surprisingly he remained fit in form. A hurdle on his chosen path came in the form of a forced marriage to his sister's daughter. It is said that the bridegroom spent the nuptial night reading the `Tiruvachakam.' Nothing more is known about his wife. Along this noble journey Ramalingam acquired certain extraordinary powers (it is said he could turn water into oil), but he made an indelible mark in the religious history of India when he came out openly against its caste system and the negative impact it had on society. In an attempt to redress the situation he established the `Samarasa Suddha Sanmarga Satya Sangam' in 1865, which means `Society for pure truth in universal self-hood'. He had also by this time shifted to a place called Karunguzhi from Chennai. His next step in establishing a practical approach to religion was the setting up of a free eating house called `The Sathya Dharma Salai' in a place called Vadalur in 1867, where all could eat without any distinctions whatsoever. Ramalinga Vallalar (generous) as he gradually came to be known because of his munificent nature, balked at the very idea of non-vegetarianism and abhorred it as an assault on his philosophy of non-violence. In one of his poems he says ``When I see men feeding on the coarse and vicious food of meat, it is ever-recurring grief to me.'' It is significant that the land on which this eating house was built was donated by a few landowners. The registered document is available for inspection even today and the service of providing free food also continues to this day.

To support his notions of equality and service, he planned to open a school and to publish a journal with the help of a Muslim called Kadar Sahib. Both of these attempts failed due to opposition in many forms, most notably a defamation suit filed by Arumuga Navalar and the condemnation of his teachings as `Marutpa'. However, Ramalingar prevailed, and continued his works, opening a temple at Vadalur on January 25, 1872, called the "Sathya Gnana Sabha" (Hall of True Knowledge), and ensuring it was entirely secular - no offerings of fruits or flowers could be made, and no blessings were given. It was open to people of all castes except those who ate meat, who were only allowed to worship from the outside. Worship guidelines, however, were strict and written as dictates issued July 18, 1872, and therefore invited disobedience, forcing Swami to close the temple in 1873.

As a musician and poet, he composed 5818 poems breathing universal love and peace, compiled into 6 TirumuraigaL, which are all available today as a single book called "Tiruarutpa" (tiru-arut-pa, holy book of grace). Another work of his is the "Manumurai KanDa Vaasagam" describing the life of Manu Needhi COlan. He also wrote "Jeeva Karunya Ozhukkam." His AruTpaa songs are sung in concerts and now at least 25 songs (in Tiru AruTpaa Isai Maalai) are given with swara-taaLa notation. Taayagi tantaiyumai (hamsadwani), idu nalla tarunam (shankaraabharaNam), varuvar azhaitu vadi (bEgaDa) and tEn ena inikkum are some of his more popular songs. Some of his songs were set to music by Calcutta KS Krishnamurthy.

Ramalingar raised the flag of Brotherhood on his one room residence `Siddhi Vilakam' in Mettukupam on October 22. He gave his last and most famous lecture, entreating his audience to undertake a spiritual quest and look into the "nature of the powers that lie beyond us and move us," and asking them to meditate on the lighted lamp from his room, which he placed outside.

He died at 51 on January 30, 1874, locking himself up in a room and telling his followers not to open it. He said that even if they did open it they would find nothing. His seclusion spurred many rumors, and the Government finally forced the doors open in May. The room was empty, with no clues. The Madras District Gazetteer published by the South Arcot District in 1906 records his disappearance.

His religion was Universal Brotherhood and his mantras `Jivakarunyam' (compassion to all living beings) and `Thaniperumkarunai (supreme compassion). But his words were most unforgettable: ``WHOEVER FEELS not the least difference, considers every life as their own...'' ``All those who take a life and eat flesh are not our near and dear kin.'' ``The money which I had, often I threw it into wells.'' Many men of his Shaivite religion didn't accept this doctrine, but Tozhuvur Velaayuda Mudaliyaar closely followed him and Raamalingar Pani Manram now continues his preachings. Every year on Thai- poosam, Ramalingar societies across South India (pani manDrams) commemorate his life.

SPIRITUAL SIGNIFICANCE OF SWAMI RAMALINGAM'S VARIOUS PICTURES

Sri T.R.Thulasiram has discovered in the course of his Supramental-Spiritual research that if the religious symbol of sacred ash is removed from Vallalar's picture it radiates with greater Grace-Light power and vibrations. Similarly, if a halo light, indicating the Vast Grace Light (Arut Perum Jyothi), is drawn around Vallalar's form, it increases the radiation of his power and vibrations. Accordingly, Auro-Ma-Ramalingam Trust has released various pictures of Vallalar, without any sacred ash on his forehead and with a halo of Vast Grace-Light around his triple bodies of Suddha Deha, Gnana Deha and Pranava Deha. The same pictures are published and distributed on a mass scale by Dr.N.Mahalingam, through his Ramalinga Mission in Chennai. Auro-Ma-Ramalingam Trust requests that all the below mentioned pictures should be replicated and distributed universally to the four corners of the world in order to propagate the message of Swami Ramalingam's glorious Grace-Light rule for the collective evolution of the earth and mankind. All these pictures can be used by the devotees in their various daily spiritual practices of meditation, concentration and prayer as well as in APJA-Grace Light Yoga practices. Sri T.R.Thulasiram with the various pictures of Swami Ramalingam re-created by him. Click to enlarge Click to enlarge Click to enlarge Click to enlarge Click to enlarge Click to enlarge Click to enlarge Click to enlarge Click to enlarge

Thai Poosam The Vel Becomes Powerful Swami Ramalingam’s Day of Ascension into Light

The upcoming Full Moon on January 21st will be the Thai Full Moon, called Thai Poosam. There is a very special spiritual significance to this Full Moon as the star Pushya (Poosam) is considered by many to be the most auspicious star for spiritual development. Pushya means “nuture” and is in the sign Cancer owned by the Moon, the Mother. The deity associated with Pushya is also Brihaspati, the Guru or teacher and so it has a property of enlightening spiritual growth. It gains even further significance as February 1st happens to be Thursday (the day ruled by Guru).

The Pushya star coinciding with the Full Moon will give one the ability to come closer to God. Even after departing this earth, the siddhas and seers maintain that those devoted to God, even kings first visit the world of Pushya star, and only then reach heaven.

It was on a Thai Poosam in 1874 that Swami Ramalingam made his final merger with Light. Ramalingam was a tremendous Saint who was able to transform his physical body into a body made of Light. He lived and maintained his body of light for 1-1/2 years for all to witness. On the Pushya star and Full Moon day, he made his final merger with the light complete and physically disappeared from the earth plane. No traces of his body were ever found. Click here to read more about Swami Ramalingam’s Jyoti Day.

In mythological times, it was on Thai Poosam day that Goddess Parvati, presented the Shakti Vel, the Divine Spear Weapon, to Lord Muruga to defeat the demon Surabhaduman. For many, Thai Poosam is the most powerful day to pray to the Vel and Muruga for destruction of all enemies, diseases and debts. The eminent spear in the hand of Lord Muruga has a lot of significance in the path of bestowing grace during the era. The Vel also is called as Jyoti, or Light.

Dattatreya Siva Baba advocates “The easiest way to access God’s grace is to feed a famished human being starving for food”.The most auspicious day to sponsor feeding is this Thai Poosam. We invite everyone to give food donations to the homeless in your neighborhood or volunteer at a local feeding center near you. Should you also wish to make a charitable gift to Tripura for feeding the hungry, you can do so by clicking the link below.

Ramalinga Swami was a secular saint

Ramalinga Swami was a secular saint and a revolutionary thinker of 19th century. He belonged to South India and lived from 1823 to 1874. Most of his messages were in the poetic form and were called together as the `Tiruarutpa`, which means the holy songs of grace. Ramalinga Swami had composed total 5818 poems, which convey the non-parochial, egalitarian outlook of this secular saint. He was a very compassionate person, who accepted Universal Brotherhood as his religion. The mantras of Ramalinga Swami were `Jeevakantnvam`, which means kindness and politeness towards all living beings and `Tanipperumkarunai` that means `supreme compassion`. The life history of Ramalinga Swami is a very interesting one. It is said that his father Ramiah Pillai married six times. All his first five wives had died one by one in succession without bearing any child. Then Ramiah Pillai married Chinnamai and started living in Marudur, a village situated fifteen kms to the northwest of Chidambaram. She was then blessed with five children of whom Ramalinga Swami was the youngest one. It is known from the ancient storytellers that many miracles happened before and after the birth of Ramalinga Swami. But his father died soon and could not see the fame of his son. After the death of Ramalinga Swami`s father, the whole family shifted to Chennai. Then, his eldest brother Sabhapati and his wife Parvathi had to take the responsibility of the whole family. In the year 1824, when Ramalinga was five years old, his brother wanted to send him for formal education. But Ramalinga was not at all inclined towards formal studies and he preferred to go to the local Kandasamy temple instead. Realising this unwillingness of his brother in studies, Sabhapati took a tough step and asked his wife not to provide him daily meal until he decides to take formal education. But his Parvathi was a kind lady, who used to feed him secretly and asked Ramalinga tenderly to seriously pursue his studies at home. Ramalinga agreed on the condition that he will be given a separate room. He got the room and placed a mirror there and lighted a small lamp in front of it. Taking the help of this environment, Ramalinga Swami started mediating in front of the light. And it started his spiritual journey. He got the darshana of Lord Muruga as his first reward. As a result of this, Ramalinga earned a good knowledge on various subjects without any formal education. Ramalinga Swami`s elder brother Sabhapati was a traditional story-teller (upanyasaka). One day, on some occasion, Ramalinga had to substitute for his brother at a performance and he explained the `Periyapuranam` perfectly. He explained the 63 Saiva saints so brilliantly that the audience was bewildered and he got a huge appreciation. He was liked so much that people from various places wanted him in place of his elder brother. With the passing of the days, Ramalinga Swami advanced a lot towards his spiritual journey. He was earlier an ardent devotee of Siva and later got transformed to the worship of formless and soon became a much-revered saint. He was against the caste system in Indian society. He took a remarkable mark in the history of India by spoke openly against the system and about is negative impacts. Ramalinga believed that in the eyes of God everybody is same and all these differences are only made by the human beings. In support of his belief, Ramalinga Swami set up an organisation in 1865, which was known as the `Samarasa Suddha Sanmarga Satya Sangam` that means the society for pure truth in universal selfhood. Again in 1867, he established the `Sathya Dharma Salai` at Vadalur, where all could eat without any distinctions whatsoever. Ramalinga Swami was a supporter of vegetarianism. He was very generous and disliked non-vegetarianism because he was an ardent believer of non-violence and for him taking non-vegetarian food was assault to that philosophy. Therefore he was also known as Ramalinga Vallalar (generous). He started a school where students from any community could study. He also published a journal with the help of a Muslim called Kadar Sahib to show his faith in the equality of all people. But unluckily, both of his good works failed to continue due to the opposition from various sections. A defamation suit was filed against him by Arumuga Navalar and his teachings were condemned as `marutpa`. But at the end, the truth of Ramalinga Swami won and he continued his work without being bothered by the small challenges. Ramalinga Swami inaugurated a temple at Vidar on January 25 in 1872 and named it the `Sadiya Gnana Sabhai` or the `Hall of True Knowledge`. The unique nature of the temple was that no offerings in the form of fruits or flowers could be made and there was no sign of benediction also. People of all caste, creed and community could enter the temple excluding the meat-eaters. They could however worship from outside the temple. But due to defiance of his instructions hurt him deeply and in 1873 he shut down the temple. The story of passing away of Ramalinga Swami was very extraordinary. He died on January 30 in 1874. It is said that he locked himself in a room and asked his students and followers not to open the room at any circumstances. He also added that even if they try to open the room they will find nothing. It created a huge stir in the society and rumour was spread. Then, the government became bound to act. The government authorities opened the door in the month of May forcefully but found it empty as said by Ramalinga. They could not find out anything suspicious. The record of his disappearance can be traced from the Madras District Gazetteer, which was published by the South Arcot district. In different parts of South India, many programmes are organised every year on Thai-Poosam to commemorate Ramalinga Swami.

PURPLE FRUITED PEA EGGPLANT (Thuthuvalai)

This plant is a thorny creeper that bears small sized fruits and effective in balancing the function of tridosha i.e. vata, pitta and kappa. The leaves are also effective in neutralizing the excess heat and gas trapped or formed in the womb.


Take 7 leaves and 7 black peppers. Pound or grind the leaves and peppers together into a thick paste. Shape the paste into small round balls and consume daily for 3 days. Stomach pain caused by extreme heat and excessive gas will disappear.


The leaves are best to be used to prepare "rasam". Pound the leaves and other dried spices in mortar and boil. "Thuthuvalai Rasam" is good in balancing the body tridosha system.


Siddha's of yore have declared Thuthuvalai leaves as a kaya kalpam (long life elixir). The leaves have the medicinal values of

a) producing blood,

b) increasing blood flow and

c) prevent blood thickening which causes many types of sickness.

Reference:
http://www.astro.com.my/vizhuthugal/capsules.asp?an=306&bid=3308