Saturday, April 24, 2010
Monday, April 12, 2010
The Temple of Wisdom
In 1870, Ramalinga Swami moved into a small hut in the hamlet of Mettukuppam, about three miles south of Vadalur. This hut has been preserved to this day and is known as "Siddhi Valaga Thirumaligai", "the sacred mansion of the miracle". In 1871, he requested his disciples to construct "a temple of wisdom" designed by him. They did it within six months. It was inaugurated on January 25, 1872, and is still standing to this day. It has a unique design which in its form explains symbolically the process of Self realization as experi¬enced by Ramalinga. Seven curtains representing human passion and ignorance conceal an eternal light and various inner spaces within. These curtains conceal successively: "the individual", "life itself', the "space of reality", the "space of the Lord Supreme", and various spiritual experiences. Beyond all these curtains stand a glass box, five feet high, representing the purity of the soul, and within it there burns an eternal flame, which represents the soul in its true splendor, merged with Supreme Grace light (Arul perunjyoti).
Ramalinga issued instructions to his disciples that except for the burning of camphor, no ritual be performed. Devotees should pray silently, filled with love for God, and enter into ecstasy.
"Into all the bodies of His creation..."
From the time of the laying of the foundation of the temple, Ramalinga Swami would alternate between periods of several days of seclusion in his hermitage and periods when he would give thrilling lectures on universal spiritual communion. Towards the end of 1873 he hoisted his Sanmarga flag as a token of achievement of the Supreme Grace Light. He entreated his listeners to meditate upon the Lord of Light seated in one's heart and to pray to the Supreme Grace Light. Towards the end of 1873, he placed outside the door of his room the oil lamp which he had been using inside. He asked his disciples to worship it and to keep it burning forever. He asked them to imagine the Supreme Grace Light manifested in it and to pray to Him for Grace.
But when his spiritual mission did not take as deep a root as it perhaps should have, Ramalinga expressed sorrow, saying:
"We disclosed the treasure. but no one was willing to have it. We close down. "
Earlier he remarked:
" You. my dear ones. you seem to have decided not to hear me. You may not hear me now. There are some enlightened persons in the far north. They will be coming over here. They will learn this philosophy and preach unto you. Then perhaps you may listen." Madame H.P. Blavatsky, co founder of the Theosophical Society, which led the western world's revival in interest in spirituality and esoteric studies in modern times, with international headquarters in Madras, declared that Ramalinga Swamigal was the forerunner of their movement. (July, 1882 edition of the Theosophist).
Forty years later Sri Aurobindo settled in nearby Pondicherry. Parallels between his experiences and those of Ramalinga are discussed in the next chapter.
After seeing that the masses did not hood his message, Ramalinga appealed to God:
"Oh Lord of Life. What is the use of repeating my humble desires when you know my mind? When will all the world, realizing the universal spiritual communion, enjoy eternal happiness devoid of miseries and death? When shall I. on seeing their joy, be happy?" (Canto 2, chapter 23, verse 10)
On the auspicious day of January 30, 1874, at the age of 50, Ramalinga wrote and released to his devotees the following statement:
"My beloved ones!" I have to be out of your sight for a time. Do not worry. Keep the Light of the lamp (Gnana Deepam) burning forever. Imagine that god is there and worship the light. You will be amply rewarded. I am in this body now and after awhile I shall enter into all the bodies of his creation. Close the door and lock it outside. The room, if ordered to be opened, will only be void. "
Ramalinga then shut himself up in his room in the Mettukuppam hut. Later that night, as the devotees outside the room were chanting "Arulperunjyoti. Arulperunjyoti. Tanniperunkarunai. Arulperun jyoti" (Supreme Grace Light, Supreme Grace Light, pour down upon us, Supreme Grace Light) suddenly a flash of violet light emanated from Ramalinga's room, signaling the merger of Ramalinga "into all the bodies of His creation". For, when the room was eventually opened it was found to be empty. Ramalinga had disappeared without a trace.
Upon receipt of a police report a few days later, the chief British administrative officer of South Arcot District, the Collector, a Mr. J.H. Garstin, of the Indian Colonial Service, ICS and Mr. George Banbury, ICS, the District Medical Officer, with the Tashildar, the chief of the local "Taluk" or sub district, Mr. Venkataraman lyer, rode quickly on horseback to Metukuppam to investigate the disappearance. They conducted an elaborate inquiry. All of the villagers were overcome with emotion, so great was their sorrow. The officers went around the hut carefully examining the entire area. Finding no evidence which would support any suspicion to the contrary, they concluded that Ramalinga was indeed a great soul who had vanished into thin air. The Collector enquired from the disciples what the Swan ii had asked them to do. They told him that he had instructed them to food the poor. Both British Officers gave twenty rupees for this purpose to the disciples and rode back to Cuddalore.
In 1878, the Manual of South Arcot District was published. In it, the Collector, Mr. J.H. Garstin, described the disappearance of Ramalinga Swami. He stated that "in 1874, Ramalinga Swami entered into a room at Mettukuppam and asked his devotees to lock it outside. He did not come out at all. His disciples believe that he has merged with God."
His passing reminds one of the way in which the four great Saivite saints of Tamil Nadu, the "Nayanars", left the physical plane. None of them dropped their bodies on earth nor was buried or burnt. They vanished into the other or into the Lord Divine. Tirugnanasambandar vanished into the divine light which appeared at the time of his marriage. Appar merged physically with the Absolute form of the Lord at Pugalur. Sundardr merged with Lord Shiva at Mount Kailas and Manickavasagar merged with the idol of Nataraja, the Cosmic Dancer, in the sanctam sanctorum of the Chidambaram temple (Sokkizhaar, 1985). Unlike them, however, Ramalinga did not keep deathlessness a secret. He proclaimed it openly and invited everyone to share in its Joy and Supreme Grace Light.
source: Babaji and the 18 Siddha Kriya Yoga Tradition
Ramalinga issued instructions to his disciples that except for the burning of camphor, no ritual be performed. Devotees should pray silently, filled with love for God, and enter into ecstasy.
"Into all the bodies of His creation..."
From the time of the laying of the foundation of the temple, Ramalinga Swami would alternate between periods of several days of seclusion in his hermitage and periods when he would give thrilling lectures on universal spiritual communion. Towards the end of 1873 he hoisted his Sanmarga flag as a token of achievement of the Supreme Grace Light. He entreated his listeners to meditate upon the Lord of Light seated in one's heart and to pray to the Supreme Grace Light. Towards the end of 1873, he placed outside the door of his room the oil lamp which he had been using inside. He asked his disciples to worship it and to keep it burning forever. He asked them to imagine the Supreme Grace Light manifested in it and to pray to Him for Grace.
But when his spiritual mission did not take as deep a root as it perhaps should have, Ramalinga expressed sorrow, saying:
"We disclosed the treasure. but no one was willing to have it. We close down. "
Earlier he remarked:
" You. my dear ones. you seem to have decided not to hear me. You may not hear me now. There are some enlightened persons in the far north. They will be coming over here. They will learn this philosophy and preach unto you. Then perhaps you may listen." Madame H.P. Blavatsky, co founder of the Theosophical Society, which led the western world's revival in interest in spirituality and esoteric studies in modern times, with international headquarters in Madras, declared that Ramalinga Swamigal was the forerunner of their movement. (July, 1882 edition of the Theosophist).
Forty years later Sri Aurobindo settled in nearby Pondicherry. Parallels between his experiences and those of Ramalinga are discussed in the next chapter.
After seeing that the masses did not hood his message, Ramalinga appealed to God:
"Oh Lord of Life. What is the use of repeating my humble desires when you know my mind? When will all the world, realizing the universal spiritual communion, enjoy eternal happiness devoid of miseries and death? When shall I. on seeing their joy, be happy?" (Canto 2, chapter 23, verse 10)
On the auspicious day of January 30, 1874, at the age of 50, Ramalinga wrote and released to his devotees the following statement:
"My beloved ones!" I have to be out of your sight for a time. Do not worry. Keep the Light of the lamp (Gnana Deepam) burning forever. Imagine that god is there and worship the light. You will be amply rewarded. I am in this body now and after awhile I shall enter into all the bodies of his creation. Close the door and lock it outside. The room, if ordered to be opened, will only be void. "
Ramalinga then shut himself up in his room in the Mettukuppam hut. Later that night, as the devotees outside the room were chanting "Arulperunjyoti. Arulperunjyoti. Tanniperunkarunai. Arulperun jyoti" (Supreme Grace Light, Supreme Grace Light, pour down upon us, Supreme Grace Light) suddenly a flash of violet light emanated from Ramalinga's room, signaling the merger of Ramalinga "into all the bodies of His creation". For, when the room was eventually opened it was found to be empty. Ramalinga had disappeared without a trace.
Upon receipt of a police report a few days later, the chief British administrative officer of South Arcot District, the Collector, a Mr. J.H. Garstin, of the Indian Colonial Service, ICS and Mr. George Banbury, ICS, the District Medical Officer, with the Tashildar, the chief of the local "Taluk" or sub district, Mr. Venkataraman lyer, rode quickly on horseback to Metukuppam to investigate the disappearance. They conducted an elaborate inquiry. All of the villagers were overcome with emotion, so great was their sorrow. The officers went around the hut carefully examining the entire area. Finding no evidence which would support any suspicion to the contrary, they concluded that Ramalinga was indeed a great soul who had vanished into thin air. The Collector enquired from the disciples what the Swan ii had asked them to do. They told him that he had instructed them to food the poor. Both British Officers gave twenty rupees for this purpose to the disciples and rode back to Cuddalore.
In 1878, the Manual of South Arcot District was published. In it, the Collector, Mr. J.H. Garstin, described the disappearance of Ramalinga Swami. He stated that "in 1874, Ramalinga Swami entered into a room at Mettukuppam and asked his devotees to lock it outside. He did not come out at all. His disciples believe that he has merged with God."
His passing reminds one of the way in which the four great Saivite saints of Tamil Nadu, the "Nayanars", left the physical plane. None of them dropped their bodies on earth nor was buried or burnt. They vanished into the other or into the Lord Divine. Tirugnanasambandar vanished into the divine light which appeared at the time of his marriage. Appar merged physically with the Absolute form of the Lord at Pugalur. Sundardr merged with Lord Shiva at Mount Kailas and Manickavasagar merged with the idol of Nataraja, the Cosmic Dancer, in the sanctam sanctorum of the Chidambaram temple (Sokkizhaar, 1985). Unlike them, however, Ramalinga did not keep deathlessness a secret. He proclaimed it openly and invited everyone to share in its Joy and Supreme Grace Light.
source: Babaji and the 18 Siddha Kriya Yoga Tradition
The Divine Song of Grace
Ramalinga composed many hymns and poems expressing his devotion for God and his spiritual aspirations. His favorite time for such composition was at night. Velayutha Mudaher, in 1867, after great effort, persuaded Ramalinga to allow him to collect and publish the poems with the title Thiruvarulpa or The Divine Song of Grace. A history of their composition was written by Velayutha in 63 verses and appended to this collection.
Soon after its publication, a group of people in Jaffna, Sri Lanka, headed by a famous scholar, Arumuga Navalar, wrote a pamphlet which described as presumptuous the title of 7he Divine Song of Grace. They asserted that such a title should be applicable only to the verses of the four earlier Tamil Saivite saints. After several more pamphlets appeared on either side, Arumugam Navalar filed a lawsuit seeking to force the title of the book to be changed. Summons were issued by the High Court in Cuddalore, Tamil Nadu. At the appointed time, Ramalinga walked into the courtroom, only after everyone from both sides of the dispute had taken their seats. When Ramalinga entered, everyone except the English judge, stood up immediately out of reverence for him. Ramalinga went to his seat, gestured in respect to the court and then walked out. Again everyone, including the plaintiff, Arumuga Navalar, stood up as he left. The English judge who had been carefully observing the expressions of reverence of everyone for Ramalinga, then asked Arumugam Navalar why he had shown such respect to the respondent. Navalar explained that it was a custom of the country to show respect to a saint. The judge immediately set aside the suit, ruling that the greatness and sanctity of the hymns was merited when even their critic was obliged to revere the saintliness of their author.
The Divine Song of Grace is one of the greatest master works of the Tamil language. Written in melodious verse, it expresses the nature and attributes of God, the soul and the symphony of life. It describes the various stages of Self realization and the transformation of Ramalinga's mortal human frame into a divine immortal body. Ramalinga wrote that his mortal body became resplendent with a golden hue and transformed into a "body of love" (Anburoo or Suddha deham). He sang more and more in ecstatic delight for the flow of Divine Grace. His "body of love" was transformed into an effulgent body, known as the "body of Grace", Pranava deham or "body of light". Unlike the previous one, this body was imperceptible to the sense of touch. It is imperishable and non susceptible to the ravages of Nature. His aspiration to merge with God Supreme was fulfilled at this stage. At one point, he states:
"I prayed for an effulgent body that would endure forever against wind, earth, sky, fire, water, sun, moon, death, disease, weapons of killing, planets, injuries of evil deeds or anything else. He later fulfilled my prayers and I have such a body. Think it not a mean gift. O people. seek refuge in my Father who is the lord of the Beatific Splendor that immortalizes even the material body." (Canto 6, chapter 13, verse 59)
It was about this time that the disciples of Ramalinga tried to photograph him. A famous photographer, Masilamany Mudalier of Madras was brought down. He attempted to photograph Ramalinga eight times, but the photographic plates revealed only his clothing and no part of his body. One of his disciples, Kandaswamy Pillai offered an explanation. According to him the body of Ramalinga had already been converted into a body of sublime light and hence it would not reflect on the photographic plate.
His body cast no shadow. To avoid undue publicity to this fact, Ramalinga covered his head and effulgent body with a white cloth. He was a straight, slender figure of moderate height. He had a long sharp nose and broad soothing eyes sparkling with spiritual fire. His frame appeared thin. He took a small quantity of food only once in two or three days. He could very easily read the minds of others and frequently performed miracles, such as healings. He often disappeared for many days at a time. He was simple, humble, gentle and loving.
source: Babaji and the 18 Siddha Kriya Yoga Tradition
Soon after its publication, a group of people in Jaffna, Sri Lanka, headed by a famous scholar, Arumuga Navalar, wrote a pamphlet which described as presumptuous the title of 7he Divine Song of Grace. They asserted that such a title should be applicable only to the verses of the four earlier Tamil Saivite saints. After several more pamphlets appeared on either side, Arumugam Navalar filed a lawsuit seeking to force the title of the book to be changed. Summons were issued by the High Court in Cuddalore, Tamil Nadu. At the appointed time, Ramalinga walked into the courtroom, only after everyone from both sides of the dispute had taken their seats. When Ramalinga entered, everyone except the English judge, stood up immediately out of reverence for him. Ramalinga went to his seat, gestured in respect to the court and then walked out. Again everyone, including the plaintiff, Arumuga Navalar, stood up as he left. The English judge who had been carefully observing the expressions of reverence of everyone for Ramalinga, then asked Arumugam Navalar why he had shown such respect to the respondent. Navalar explained that it was a custom of the country to show respect to a saint. The judge immediately set aside the suit, ruling that the greatness and sanctity of the hymns was merited when even their critic was obliged to revere the saintliness of their author.
The Divine Song of Grace is one of the greatest master works of the Tamil language. Written in melodious verse, it expresses the nature and attributes of God, the soul and the symphony of life. It describes the various stages of Self realization and the transformation of Ramalinga's mortal human frame into a divine immortal body. Ramalinga wrote that his mortal body became resplendent with a golden hue and transformed into a "body of love" (Anburoo or Suddha deham). He sang more and more in ecstatic delight for the flow of Divine Grace. His "body of love" was transformed into an effulgent body, known as the "body of Grace", Pranava deham or "body of light". Unlike the previous one, this body was imperceptible to the sense of touch. It is imperishable and non susceptible to the ravages of Nature. His aspiration to merge with God Supreme was fulfilled at this stage. At one point, he states:
"I prayed for an effulgent body that would endure forever against wind, earth, sky, fire, water, sun, moon, death, disease, weapons of killing, planets, injuries of evil deeds or anything else. He later fulfilled my prayers and I have such a body. Think it not a mean gift. O people. seek refuge in my Father who is the lord of the Beatific Splendor that immortalizes even the material body." (Canto 6, chapter 13, verse 59)
It was about this time that the disciples of Ramalinga tried to photograph him. A famous photographer, Masilamany Mudalier of Madras was brought down. He attempted to photograph Ramalinga eight times, but the photographic plates revealed only his clothing and no part of his body. One of his disciples, Kandaswamy Pillai offered an explanation. According to him the body of Ramalinga had already been converted into a body of sublime light and hence it would not reflect on the photographic plate.
His body cast no shadow. To avoid undue publicity to this fact, Ramalinga covered his head and effulgent body with a white cloth. He was a straight, slender figure of moderate height. He had a long sharp nose and broad soothing eyes sparkling with spiritual fire. His frame appeared thin. He took a small quantity of food only once in two or three days. He could very easily read the minds of others and frequently performed miracles, such as healings. He often disappeared for many days at a time. He was simple, humble, gentle and loving.
source: Babaji and the 18 Siddha Kriya Yoga Tradition
Sunday, April 4, 2010
Ramalinga Swamigal
Soruba samadhi has been attained by a few great souls in modern times. Ramalinga Swamigal, the Saint of Vadalur, Tamil Nadu, southern India is one amongst them. He experienced various stages of Divine transformation, and left forty thousand verses describing his experiences. Ramalinga Swamigal has become one of South India's most celebrated saints, revered universally for his great sanctity, conquest of death and inspiring songs in praise of Shiva. Such verses are sung today by millions of school children in praise of the "Arul Perun Jyoti", the "Supreme Grace Light", Ramalinga's favorite name for God. Not only children, but even such spiritual giants as Sri Aurobindo and Madame Blavatsky, recognized Ramalinga as their forerunner.
A Sketch of Ramalinga’s life story
Ramalinga was born on October 5, 1823 in the village of Marudur, about ton miles north of Chidambaram, the site of the great temple of Dancing Shiva, "Nataraja" . When he was five months old, his father, Hamiah Pillai, and his mother Chinnammai, brought him to this temple to be sanctified. As recorded later in his Divine Song of Grace or Thiruvarulpa as it is known in Tamil, when the curtain in front of the idol of Nataraja was lifted and the camphor flame waved in front of it, Ramalinga laughed aloud and an unusually great atmosphere of sanctity prevailed. Seeing the communion of the child and the idol of the Supreme Lord, the chief priest ran forward, embraced the child, and declared that it was the child of God. In another verse, of the same work (Canto 6, chapter 38, verse 44) Ramalinga declared that God was so benevolent as to reveal to him everything without reservation even in his childhood.
His father passed away about a month later. The family moved to Madras, where it was supported by Ramalinga's elder brother. When Ramalinga was five years old, his brother arranged for his schooling with a famous tutor. Ramalinga, after a few lessons, began composing ecstatic verses of poetry in praise of God and in one of these he sang as follows:
"What wonder it is, O God, you have educated me in all knowledge; you have inculcated in me an ardent love for you; you have persuasively taught me that the whole world is nothing but a mirage,. O My benevolent Being! You are in me and are showering your Grace; you have condescended to be my spiritual Master and blessed me, the insignificant creature with a status above wants without being driven to the necessity of begging others" (Canto V, chapter 40, verse 4).
Seeing the wonderful spiritual development of the child, the tutor refrained from giving him any more lessons. His elder brother, to make Ramalinga realize the importance of education, turned him out of the household. However. the elder brother's wife continued secretly to feed him, until after one such occasion, he was moved by her pleas to return to the household and take up his studies. At this time he was nine years old. After requesting materials for writing and study, he immediately shut himself up in his room at the family's house at no. 9 Veeraswami Pillai Street, Madras, India. A torrent of psalms and hymns poured through him in inspiration as the "Supreme Grace Light" reflected in him like a mirror and Omniscience descended into him and he sang as follows:
“You have infused all knowledge in me without my undergoing the ordeal of learning to such an extent that the most learned come to me to learn more. O God! my stabilizer! You have endowed that Light with which I could realize all knowledge and all wisdom and everything else without being taught" (Canto 6, chapter 1, verse 23 to 24).
During an illness, when Ramalinga was twelve years old, his elder brother, asked Ramalinga to replace him in his duties as a religious teacher. The congregation was so impressed with his skill in commenting on the verse of one of the medieval Saivite saints, Thirugnanasambandar, that they insisted that he finish the series of scheduled lectures. Taking it as the will of the Supreme Lord to initiate his mission in the world, Ramalinga accepted the invitation of the devotees.
Little has been recorded with regards to the next twelve years of his life. However, it appears that it was a period of intense aspiration and an ordeal of yearning for the descent of the Divine grace. He wrote about this period:
"Why should I narrate the painful yearnings when You are the witness of all my sufferings all along and when You are pervading within and outside my mind both internally and externally?" (Canto 6. chapter 139, verse 78)
In 1849, Velayutha Mudaher of Thuzhuvoor, a reputed Tamil and Sanskrit scholar and poet, became his principle disciple. Over the next twenty five years Velayutha authored many books including treatises on Ramalinga Swamigal.
It was about this time, that Ramalinga was compelled to marry Thanammal, daughter of one of his sisters. But all attempts by the family to persuade him to a worldly life were in vain. His wife remained a virgin throughout her life.
During the next decade, at Thiruvothiyur and Chidambaram, he composed many inspired passionate verses expressing his aspiration for the Lord's light of grace. About 1860 Ramalinga moved to the village of Vadalur which is almost at the center of an equilateral triangle formed by the three great temples of Chidambaram in the south, Vridachalam in the west and Thiruppathirupoliyur in the north east. Here, in 1867, he founded a house of charity to feed the poor and extend hospitality to travelers and indigent old persons. About 10,000 persons were fed at the inauguration ceremony which lasted for three days. The first part of his treatise, Jeevakarunya Ozhukkam, on compassion to all living things a key principle in his teachings was released at that time. He ordained a path of righteousness, "Sanmargam", whose life breath was compassion to all living beings. He taught that kindness is inherent in human beings. As God is manifest in all living beings, kindness and compassion shown to living beings is kindness and love shown to God. He taught that the love of God or God's grace shall now into the very form of the compassionate being. To receive God's grace, one should become kindness incarnate and firmly establish in oneself feelings of unity and fellowship. The best form of compassion is giving food to persons who are unable to work and earn their food, without questioning as to their caste, community, creed, color, conduct or country; and to relieve the hunger of animals, birds, insects and plants, realizing that God is present in every being. He condemned the killing of animals and converted many to vegetarianism.
At Vadalur, Ramalinga discoursed extensively with his disciples and he received many visitors who came especially to witness his miracles. Those who were hungry were fed and the sick were cured. Some scholars of various philosophical schools visited him and had their doubts clarified.
He founded a society under the name of "Sanmarasa Veda Sanmarga Sangam", later renamed by him as "Sanmarasa Suddha Sanmarga Sathya Sangam". He borrowed the name for his philosophy "Sanmarga", "the good path", from Thirumoolar's Thirumandiram.
source: Babaji and the 18 Siddha Kriya Yoga Tradition
A Sketch of Ramalinga’s life story
Ramalinga was born on October 5, 1823 in the village of Marudur, about ton miles north of Chidambaram, the site of the great temple of Dancing Shiva, "Nataraja" . When he was five months old, his father, Hamiah Pillai, and his mother Chinnammai, brought him to this temple to be sanctified. As recorded later in his Divine Song of Grace or Thiruvarulpa as it is known in Tamil, when the curtain in front of the idol of Nataraja was lifted and the camphor flame waved in front of it, Ramalinga laughed aloud and an unusually great atmosphere of sanctity prevailed. Seeing the communion of the child and the idol of the Supreme Lord, the chief priest ran forward, embraced the child, and declared that it was the child of God. In another verse, of the same work (Canto 6, chapter 38, verse 44) Ramalinga declared that God was so benevolent as to reveal to him everything without reservation even in his childhood.
His father passed away about a month later. The family moved to Madras, where it was supported by Ramalinga's elder brother. When Ramalinga was five years old, his brother arranged for his schooling with a famous tutor. Ramalinga, after a few lessons, began composing ecstatic verses of poetry in praise of God and in one of these he sang as follows:
"What wonder it is, O God, you have educated me in all knowledge; you have inculcated in me an ardent love for you; you have persuasively taught me that the whole world is nothing but a mirage,. O My benevolent Being! You are in me and are showering your Grace; you have condescended to be my spiritual Master and blessed me, the insignificant creature with a status above wants without being driven to the necessity of begging others" (Canto V, chapter 40, verse 4).
Seeing the wonderful spiritual development of the child, the tutor refrained from giving him any more lessons. His elder brother, to make Ramalinga realize the importance of education, turned him out of the household. However. the elder brother's wife continued secretly to feed him, until after one such occasion, he was moved by her pleas to return to the household and take up his studies. At this time he was nine years old. After requesting materials for writing and study, he immediately shut himself up in his room at the family's house at no. 9 Veeraswami Pillai Street, Madras, India. A torrent of psalms and hymns poured through him in inspiration as the "Supreme Grace Light" reflected in him like a mirror and Omniscience descended into him and he sang as follows:
“You have infused all knowledge in me without my undergoing the ordeal of learning to such an extent that the most learned come to me to learn more. O God! my stabilizer! You have endowed that Light with which I could realize all knowledge and all wisdom and everything else without being taught" (Canto 6, chapter 1, verse 23 to 24).
During an illness, when Ramalinga was twelve years old, his elder brother, asked Ramalinga to replace him in his duties as a religious teacher. The congregation was so impressed with his skill in commenting on the verse of one of the medieval Saivite saints, Thirugnanasambandar, that they insisted that he finish the series of scheduled lectures. Taking it as the will of the Supreme Lord to initiate his mission in the world, Ramalinga accepted the invitation of the devotees.
Little has been recorded with regards to the next twelve years of his life. However, it appears that it was a period of intense aspiration and an ordeal of yearning for the descent of the Divine grace. He wrote about this period:
"Why should I narrate the painful yearnings when You are the witness of all my sufferings all along and when You are pervading within and outside my mind both internally and externally?" (Canto 6. chapter 139, verse 78)
In 1849, Velayutha Mudaher of Thuzhuvoor, a reputed Tamil and Sanskrit scholar and poet, became his principle disciple. Over the next twenty five years Velayutha authored many books including treatises on Ramalinga Swamigal.
It was about this time, that Ramalinga was compelled to marry Thanammal, daughter of one of his sisters. But all attempts by the family to persuade him to a worldly life were in vain. His wife remained a virgin throughout her life.
During the next decade, at Thiruvothiyur and Chidambaram, he composed many inspired passionate verses expressing his aspiration for the Lord's light of grace. About 1860 Ramalinga moved to the village of Vadalur which is almost at the center of an equilateral triangle formed by the three great temples of Chidambaram in the south, Vridachalam in the west and Thiruppathirupoliyur in the north east. Here, in 1867, he founded a house of charity to feed the poor and extend hospitality to travelers and indigent old persons. About 10,000 persons were fed at the inauguration ceremony which lasted for three days. The first part of his treatise, Jeevakarunya Ozhukkam, on compassion to all living things a key principle in his teachings was released at that time. He ordained a path of righteousness, "Sanmargam", whose life breath was compassion to all living beings. He taught that kindness is inherent in human beings. As God is manifest in all living beings, kindness and compassion shown to living beings is kindness and love shown to God. He taught that the love of God or God's grace shall now into the very form of the compassionate being. To receive God's grace, one should become kindness incarnate and firmly establish in oneself feelings of unity and fellowship. The best form of compassion is giving food to persons who are unable to work and earn their food, without questioning as to their caste, community, creed, color, conduct or country; and to relieve the hunger of animals, birds, insects and plants, realizing that God is present in every being. He condemned the killing of animals and converted many to vegetarianism.
At Vadalur, Ramalinga discoursed extensively with his disciples and he received many visitors who came especially to witness his miracles. Those who were hungry were fed and the sick were cured. Some scholars of various philosophical schools visited him and had their doubts clarified.
He founded a society under the name of "Sanmarasa Veda Sanmarga Sangam", later renamed by him as "Sanmarasa Suddha Sanmarga Sathya Sangam". He borrowed the name for his philosophy "Sanmarga", "the good path", from Thirumoolar's Thirumandiram.
source: Babaji and the 18 Siddha Kriya Yoga Tradition
Thursday, April 1, 2010
Saturday, February 20, 2010
WHAT IS THE ONLY WAY To Control Global Warming? To get rid off Terrorism? and To have healthy life?
Author -APJ.ARUL.
Nature must be prayed identifying it with God. One must know the truth of God and its elucidation
Question:
Who is basically responsible for Global Warming?
Answer :
Man himself.
Ques :
Who has the capacity and power to control the Global warming
Ans:
None other than human beings.
Ques :
How man was responsible for the aforesaid Phenomenon?
Ans:
The reason is his passion for the five senses. Also, the reason is the ignorance of the state of “that”, which was, which is and which will be.
Ques:
What is “that” which was, which is and which will be?
Ans:
Nature
Ques:
Why did not man respect “NATURE” even after knowing it by his out side knowledge.
Ans:
Because, he did not understand that Nature is the “Real God”
Ques:
Why nature could not be realized as the only God?
Ans:
It is because of the wrong notion of human about God. It is because of the doctrines of the religions in which men have liking. Further, the state of uncontrolled five senses, love for the artificial and the arrogance / ego prevailing among individual beings / countries.
Ques:
Is the truth about God not revealed by the religions in the world?
Ans :
Yes, not revealed, fully and directly not understood and is not possible.
Ques :
How it is not understood through the religions in the world? Why it is not possible? What is the proof?
Ans:
For example, among the religions such as X, Y and Z…..
X religion claims itself to be true and others Y,Z … religions are wrong.
Y religion claims itself to be true and others X,Z … religions are wrong.
Z religion claims itself to be true and others X,Y … religions are wrong.
And the atheism has been telling that all the XYZ……….. are wrong.
But, the mankind is following any one of the aforesaid religions.
All the human beings are responsible for the Global Warming and terrorism.
Why the man who identified Sun, Moon and other such things which are common to all, did not perceive the only God who is common to all.
All the religions have contradicted among themselves and have identified him in different forms (idols) / sound / light or without any specific form (non-idol). To reach the God, men are following different types of customs, ceremonies, sacrifices, and prayers and also traveling to different places and chanting prayers in different ways. Further, chasing, beating, enslaving, excommunicating the people who belong to other school of belief are still continuing.
Ques:
Why we cannot arrive at a consensus on who is (real) God?
Ans:
The whole population, which is believing and following certain types of religions, is responsible for the Global Warming and terrorism. Man is studying truth through his external knowledge. But, sofar, he has got only a very small part of it.
Further, his scientific inventions are contrary to nature. One must understand that God can be realized only through compassion and inner explorations. We have ruined nature by our scientific and outside knowledge and thereby spoiled ourselves only because it has not been made clear fully / directly that Nature is the true God. Without respecting nature, we become useless due to our love for five senses.
The human race has not realized that nature is the God and it is common to all. We must understand that God’s grace can be got only by compassion and therefore, we must love all the living creatures.
As said above, the truth of God (form) and this elucidations (which are manifest in the form of continents, objects and living things) can be discerned in our body itself through wise knowledge. So, we must maintain good health.
Knowledge, discipline, love, compassion, endeavor and the control over thought, speech and body are necessary to get the grace of god.
Since compassion is the only way to get the grace of God, all other things (all difference including ceremonies) are obstacles to get the grace of God.
The people, those who have got the grace of God, can get the deathless, good and spiritual life.
God is the form of nature, and mercy towards all living things is the key. Compassion is the only way to get the grace of God. Real knowledge, real love, real mercy, discipline and good health are the qualities for that. God is nothing but the bright light and is found all over the universe. It is called as Nature.
God (Nature) is so kind that it gives happiness to all beings and only hence God’s
Grace can be received only by way of kindness towards others. But, scientific inventions of the
human, by his extrinsic knowledge, in his fulfillment of his five senses, have created only dangers
to the human life as well as the world.
The Samarasa Sutha Sunmarga Sangh founded by His Holiness Vallalar is the common path available to all the human beings in the world since the doctrine of vallalar is that the only compassion is being used in this margam as only way to realise GOD . The truth of nature is identified as truth of GOD.
Only through the Samarssa Sutha Sanmargha Sangam (at Vadaloor, Cuddalure District, Tamilnadu, India), Global Warming can be controlled, world wise terrorism can be wiped out and all the people in the world can lead a good life.
source: http://www.vallalarspace.com/ArulTrust/Articles/1822
Nature must be prayed identifying it with God. One must know the truth of God and its elucidation
Question:
Who is basically responsible for Global Warming?
Answer :
Man himself.
Ques :
Who has the capacity and power to control the Global warming
Ans:
None other than human beings.
Ques :
How man was responsible for the aforesaid Phenomenon?
Ans:
The reason is his passion for the five senses. Also, the reason is the ignorance of the state of “that”, which was, which is and which will be.
Ques:
What is “that” which was, which is and which will be?
Ans:
Nature
Ques:
Why did not man respect “NATURE” even after knowing it by his out side knowledge.
Ans:
Because, he did not understand that Nature is the “Real God”
Ques:
Why nature could not be realized as the only God?
Ans:
It is because of the wrong notion of human about God. It is because of the doctrines of the religions in which men have liking. Further, the state of uncontrolled five senses, love for the artificial and the arrogance / ego prevailing among individual beings / countries.
Ques:
Is the truth about God not revealed by the religions in the world?
Ans :
Yes, not revealed, fully and directly not understood and is not possible.
Ques :
How it is not understood through the religions in the world? Why it is not possible? What is the proof?
Ans:
For example, among the religions such as X, Y and Z…..
X religion claims itself to be true and others Y,Z … religions are wrong.
Y religion claims itself to be true and others X,Z … religions are wrong.
Z religion claims itself to be true and others X,Y … religions are wrong.
And the atheism has been telling that all the XYZ……….. are wrong.
But, the mankind is following any one of the aforesaid religions.
All the human beings are responsible for the Global Warming and terrorism.
Why the man who identified Sun, Moon and other such things which are common to all, did not perceive the only God who is common to all.
All the religions have contradicted among themselves and have identified him in different forms (idols) / sound / light or without any specific form (non-idol). To reach the God, men are following different types of customs, ceremonies, sacrifices, and prayers and also traveling to different places and chanting prayers in different ways. Further, chasing, beating, enslaving, excommunicating the people who belong to other school of belief are still continuing.
Ques:
Why we cannot arrive at a consensus on who is (real) God?
Ans:
The whole population, which is believing and following certain types of religions, is responsible for the Global Warming and terrorism. Man is studying truth through his external knowledge. But, sofar, he has got only a very small part of it.
Further, his scientific inventions are contrary to nature. One must understand that God can be realized only through compassion and inner explorations. We have ruined nature by our scientific and outside knowledge and thereby spoiled ourselves only because it has not been made clear fully / directly that Nature is the true God. Without respecting nature, we become useless due to our love for five senses.
The human race has not realized that nature is the God and it is common to all. We must understand that God’s grace can be got only by compassion and therefore, we must love all the living creatures.
As said above, the truth of God (form) and this elucidations (which are manifest in the form of continents, objects and living things) can be discerned in our body itself through wise knowledge. So, we must maintain good health.
Knowledge, discipline, love, compassion, endeavor and the control over thought, speech and body are necessary to get the grace of god.
Since compassion is the only way to get the grace of God, all other things (all difference including ceremonies) are obstacles to get the grace of God.
The people, those who have got the grace of God, can get the deathless, good and spiritual life.
God is the form of nature, and mercy towards all living things is the key. Compassion is the only way to get the grace of God. Real knowledge, real love, real mercy, discipline and good health are the qualities for that. God is nothing but the bright light and is found all over the universe. It is called as Nature.
God (Nature) is so kind that it gives happiness to all beings and only hence God’s
Grace can be received only by way of kindness towards others. But, scientific inventions of the
human, by his extrinsic knowledge, in his fulfillment of his five senses, have created only dangers
to the human life as well as the world.
The Samarasa Sutha Sunmarga Sangh founded by His Holiness Vallalar is the common path available to all the human beings in the world since the doctrine of vallalar is that the only compassion is being used in this margam as only way to realise GOD . The truth of nature is identified as truth of GOD.
Only through the Samarssa Sutha Sanmargha Sangam (at Vadaloor, Cuddalure District, Tamilnadu, India), Global Warming can be controlled, world wise terrorism can be wiped out and all the people in the world can lead a good life.
source: http://www.vallalarspace.com/ArulTrust/Articles/1822
Sunday, February 7, 2010
Vallalar is a Siddhar who lived in the 19th century. He attained Light, the ultimate yogic objective.
Sudha Sanmarga (Pure Gathering) teaching is mainly spread in the South India. One of those, who carry significant share in the fact that Sudha Sanmarga teaching is still living, is Tamil saint Vallalar, who lived in Tamil Nadu in 19th century.
Vallalar belongs 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. Both of these aspects were embodied by Valallar into two buildings in small South Indian town Vadalur. The first building is called Dharumachalai. The food has been served there daily to the hungry and needy people since its opening in 1867. The service is still running thanks to voluntary donations of Vallalar´s followers upto these days. It thus serves a meaningful purpose and at the same time inspires other Vallalar´s followers to start similar activities at other places.
GNANA SABAI - THE HALL OF WISDOM
The second building is Gnana Sabai - Hall of Wisdom. This building symbolizes the human body and it is an inspiration and signpost for those who want to practically follow Suddha Sanmarga. The second picture shows the central point of Gnana Sabai where just light is placed. Contrary to Hindu temples or Christian churches there are no statues or any other images of god or deities.
While the first building, Dharumachalai, represents the fulfillment of bodily needs, then Gnana Sabai symbolizes the fulfillment of spiritual needs of a man. Both buildings together refer to the both aspects of a human being, physical and spiritual, and to their mutual relations.
We have come accross Suddha Sanmarga teaching in person during our stay in Tamil Nadu in 1998. There are still some people who understood that Suddha Sanmarga is not only the philosophy but first and foremost the practice of every single moment of human life. One of such a rare persons has introduced us into Suddha Sanmarga teaching without asking for any reward. Thanks to such a people Suddha Sanmarga teaching has been preserved in original, pure and noncommercial form.
TAMIL SIDDHARS TRADITION
The tradition of Tamil siddhars dates back to the long history of the mankind. It continues to live both in the oral tradition and in siddhars' manuscripts written in their mother tong - Tamil. The manuscripts contain spiritual, philosophical, social or scientific essays both in prose and poetry. These essays are usually written on the palm leafs and just small part of them have been published up to now.
The Tamil siddhars philosophy is most alive in Tamil Nadu in southern India and never has been spread more significantly to northern parts of India or abroad. There is some awareness about it in Tamil Nadu but even here it has not become the issue of the general public. There exist several reasons for this fact:
Siddhars are well aware of the fact that spiritual knowledge can not be transmitted verbally in full breadth. That is why they do not seek to do so. Their manuscripts are first of all source of inspiration and show how to reach one´s own spiritual knowledge and experience. Siddhars use in their manuscripts rich symbolic language which enables them at the same time address both a casual listener as well as an adept of great spiritual awareness who can see a deep meaning in them.
The siddhars manuscripts are a closed treasure-box locked by the lock of ignorance. The key to this treasure-box is nothing but practical following of their message in daily life. In this way the message of the siddhars is protected against misusage and deformation by the people of superficial and acquisitive motives. For those who are seriously interested in it the message remains preserved in its original, pure and noncommercialised form.
Next reason, besides the language barrier, why the siddhars message remains concentrated in Tamil Nadu, is the fact that their philosophy is the contrary of the official Hindu philosophy represented in the literature of Vedas. In their manuscripts siddhars point out the absurdity of the caste system, denounce the privileged status of Brahmins and downgrade the importance of the religious rites.
Due to the difficulties in understanding the symbolic texts and also because of the opposition of the caste system advocates, the vast majority of siddhars' manuscripts has not been published yet.
However, the knowledge of these manuscripts is not necessary for one's spiritual practice.
Besides the philosophical and spiritual texts the siddhars' manuscripts contain also essays on biology, anatomy, physiology, chemistry or astronomy. The complex knowledge of these subjects is the result of the integration of spiritual and scientific approach to the cognition of the world and the human being.
Through the systematic observation and the study of the nature siddhars have also developed the compact system of the medicine. The records of this system which is written on the palm leaves date to the pre-vedic period, it means before 1200 B.C. It is obvious from the siddhars' manuscripts that their medicine system pays attention to both body and mind.
Siddhar Thirumoolar have defined the siddha medicine by these words:
Medicine is that which treats the disorders of the physical body;
Medicine is that which treats the disorders of the mind;
Medicine is that which prevents illness;
Medicine is that which enables immortality.
The sacred Mantra of Vallalar-
Arut Perum Jyothi (Supreme Grace Light)
Arut Perum Jyothi (Supreme Grace Light)
Tanip Perung Karunai (Pour down upon us)
Arut Perum Jyothi (Supreme Grace Light)
Article contributed by Mario
http://www.nandhi.com/vallalar.htm
Vallalar belongs 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. Both of these aspects were embodied by Valallar into two buildings in small South Indian town Vadalur. The first building is called Dharumachalai. The food has been served there daily to the hungry and needy people since its opening in 1867. The service is still running thanks to voluntary donations of Vallalar´s followers upto these days. It thus serves a meaningful purpose and at the same time inspires other Vallalar´s followers to start similar activities at other places.
GNANA SABAI - THE HALL OF WISDOM
The second building is Gnana Sabai - Hall of Wisdom. This building symbolizes the human body and it is an inspiration and signpost for those who want to practically follow Suddha Sanmarga. The second picture shows the central point of Gnana Sabai where just light is placed. Contrary to Hindu temples or Christian churches there are no statues or any other images of god or deities.
While the first building, Dharumachalai, represents the fulfillment of bodily needs, then Gnana Sabai symbolizes the fulfillment of spiritual needs of a man. Both buildings together refer to the both aspects of a human being, physical and spiritual, and to their mutual relations.
We have come accross Suddha Sanmarga teaching in person during our stay in Tamil Nadu in 1998. There are still some people who understood that Suddha Sanmarga is not only the philosophy but first and foremost the practice of every single moment of human life. One of such a rare persons has introduced us into Suddha Sanmarga teaching without asking for any reward. Thanks to such a people Suddha Sanmarga teaching has been preserved in original, pure and noncommercial form.
TAMIL SIDDHARS TRADITION
The tradition of Tamil siddhars dates back to the long history of the mankind. It continues to live both in the oral tradition and in siddhars' manuscripts written in their mother tong - Tamil. The manuscripts contain spiritual, philosophical, social or scientific essays both in prose and poetry. These essays are usually written on the palm leafs and just small part of them have been published up to now.
The Tamil siddhars philosophy is most alive in Tamil Nadu in southern India and never has been spread more significantly to northern parts of India or abroad. There is some awareness about it in Tamil Nadu but even here it has not become the issue of the general public. There exist several reasons for this fact:
Siddhars are well aware of the fact that spiritual knowledge can not be transmitted verbally in full breadth. That is why they do not seek to do so. Their manuscripts are first of all source of inspiration and show how to reach one´s own spiritual knowledge and experience. Siddhars use in their manuscripts rich symbolic language which enables them at the same time address both a casual listener as well as an adept of great spiritual awareness who can see a deep meaning in them.
The siddhars manuscripts are a closed treasure-box locked by the lock of ignorance. The key to this treasure-box is nothing but practical following of their message in daily life. In this way the message of the siddhars is protected against misusage and deformation by the people of superficial and acquisitive motives. For those who are seriously interested in it the message remains preserved in its original, pure and noncommercialised form.
Next reason, besides the language barrier, why the siddhars message remains concentrated in Tamil Nadu, is the fact that their philosophy is the contrary of the official Hindu philosophy represented in the literature of Vedas. In their manuscripts siddhars point out the absurdity of the caste system, denounce the privileged status of Brahmins and downgrade the importance of the religious rites.
Due to the difficulties in understanding the symbolic texts and also because of the opposition of the caste system advocates, the vast majority of siddhars' manuscripts has not been published yet.
However, the knowledge of these manuscripts is not necessary for one's spiritual practice.
Besides the philosophical and spiritual texts the siddhars' manuscripts contain also essays on biology, anatomy, physiology, chemistry or astronomy. The complex knowledge of these subjects is the result of the integration of spiritual and scientific approach to the cognition of the world and the human being.
Through the systematic observation and the study of the nature siddhars have also developed the compact system of the medicine. The records of this system which is written on the palm leaves date to the pre-vedic period, it means before 1200 B.C. It is obvious from the siddhars' manuscripts that their medicine system pays attention to both body and mind.
Siddhar Thirumoolar have defined the siddha medicine by these words:
Medicine is that which treats the disorders of the physical body;
Medicine is that which treats the disorders of the mind;
Medicine is that which prevents illness;
Medicine is that which enables immortality.
The sacred Mantra of Vallalar-
Arut Perum Jyothi (Supreme Grace Light)
Arut Perum Jyothi (Supreme Grace Light)
Tanip Perung Karunai (Pour down upon us)
Arut Perum Jyothi (Supreme Grace Light)
Article contributed by Mario
http://www.nandhi.com/vallalar.htm
Saturday, January 30, 2010
Thursday, December 31, 2009
APJA- GRACE LIGHT PROTECTION
HOW TO INVOKE VALLALAR'S APJA GRACE-LIGHT POWER AT THE TIMES OF OUR CRISIS?(Grace-Light Protection from accidents; life-threatening epidemics and diseases; natural calamities like earth-quakes, tsunamis, hurricanes, floods; wars and terrorist attacks; hostile attacks and black-magic forces)
Swami Ramalingam's benign eyes of Supreme Compassion and Vast Grace-Light (click and print)
Swami Ramalingam's EBP(Environmental Body Power) surrounds each and everyone of us. It is already there in our environment(which can be verified by touching at the corner of our photos), ready to help us and protect us always. Only if we know how to invoke and seek his ever compassionate Grace-Light protection at the time of crisis and calamities like Accidents, Natural calamities like Earth Quakes, Hurricanes, Floods, Fire accidents, Epidemic and life-threatening diseases, war or terrorist attacks, Black Magic and Hostile Attacks etc., we can instantly receive his compassionate response. Vallalar has clearly said that because of his attainment of Deathless Luminous body on the earth itself, even Lord Yama (the Messenger of Death or Forces of Darkness responsible for the death and destruction of human beings) ran away from him, fearing that his Grace-Light would dissolve and destroy him. Such is the Grace Light power. Only we need to have faith in him and call him with a respectful and prayful attitude of surrender. Our prayers should be ideally written on a white paper and submit it infront of his photo, after concentrating a minite or two on his two compassionate eyes.
As a practice always keep a picture (preferably the ones, which has the halo of Grace-Light, radiates around his body. You can click on the pictures given below and print it out. Also you can make small photos out of these pictures) with you. If possible, also practice the APJA-Yoga of Food, by taking your daily Vegetarian food after charging it with Grace-Light powers from his photo. This practice will help your body to absorb the Grace-Light power(refer the APJA Grace-Light Yoga Techniques published in this site). For the personal protection against natural calamities like earth quakes, hurricanes etc., an additional powerful practice of APJA- Gayathri Havan has more effective results. The chant of Arut Perum Jyothi mantra (as given hereunder) has the effect of immediately connecting to his power and presence. Even if you can't chant the entire mantra just try to chant or call "Arul Jyothi."
Vallalar's picture as in His radiant body with Grace-Light surrounding it in full(click and print)
GRACE-LIGHT MANTRA
"Arut Perum Jyothi.. Arut Perum Jyothi
Thanip Perum Karunai… Arut Perum Jyothi"
"Vast Grace-Light…. Vast Grace-Light
Supreme Compassion… Vast Grace-Light"
HOW VALLALAR'S GRACE POWER CONSOLES THE VICTIMS OF THE NATURAL DISASTERS, TRAGIC DEATHS AND ACCIDENTS, EARTH QUAKES, FLOODS ETC ?
Scenes of people, who met with sudden and tragic death or are affected to suffer by natural disasters anywhere in the world like fire, storms, excessive rain and floods and coastal floods due to stormy seas, earth quakes etc. are seen surrounded by the said Grace-Power of Vallalar so as to console them by unseen divine compassion and also to generate compassion in the general public in order to arrange relief works. Relief-workers from the government agencies and social welfare organizations and the individuals who carry out relief measures are also seen with the same power in the picture of relief-camps. The Grace-power is felt surely if such pictures are seen or touched along with Vallalar's picture as in His radiant body with Grace-Light surrounding it in full.
HOW TO INVOKE VALLALAR'S GRACE LIGHT POWERS TO PREVENT THE EPIDEMIC DISEASES AS WELL AS FOR REQUESTING FOR A RAIN AT TIMES OF DROUGHT
His two eyes are full of Compassion and Grace-Light. If a prayerful approach or hand-written request is made to him by seeing into his eyes, for an effective prevention of the spread of epidemic diseases, as soon as it comes to be known by its attack in any area, the prayerful request gets fulfilled. He brings rain if a request for rain is made by groups of people during drought, or by a compassionate person.
- Courtesy: Inputs derived from "The Mother-U.N.O.-Vallalar by Sri T.R.Thulasiram
Editor's Note: Years ago, We heard a first-hand account of Vallalar's miracle from Dr. Krishna Menon, F.R.C.S (Edinburgh), Secretary of Sri Aurobindo Circle, Madurai, on how a small photo of Swami Ramalingam, that he kept in his shirt pocket had saved him from a serious accident in Madurai, when the auto rickshaw that he was traveling had capsized with himself thrown out in the middle of the busy road.
Therefore, those who wish to have the protection of the Grace-Light powers of Swami Ramalingam should always keep a small photo(the above picture of Vallalar can be downloaded and printed) in their pockets, purse or vehicle. The Deathless powers of Vallalar will protect from the dangers of natural calamities, accidents and epidemic diseases.
from: http://www.auro-ma-ramalingam.org/vallalar_in_our_crisis.php#
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