I

THE UNIVERSAL VISION OF SAINT RAMALINSA

VuIIuIur kundu Orumuippudu

8y

Dr, M,P, SIVASNANAM


An EngIish TronsIofion from TomiI

8y

Dr, R, SANAPATHY
Professor of EngIish, AnnomoIoi Universify



This e-book cun be downIouded for free from

http://www,vuIIuIur,org

Z
FOREWORD
by
Dr, M,A,M, RAMASWAMY
Pro ChonceIIor
AnnomoIoi Universify

A IiffIe over o yeor ogo, our revered schoIor ond porIiomenforion,
SiIombucheIvor Dr. Mo. Po. Sivognonom, expressed his keen desire fhof
fhe AnnomoIoi Universify underfoke fhe fronsIofion of his weII known work
in TomiI, VoIIoIor Iondo Orumoippodu, info EngIish. Though I knew fhof
fronsIofing fhis Sohifhyo Akodemy Aword winning work info EngIish wos
sfupendous fosk, I wos eoger fo see fo ifs fronsIofion, o pubIicofion of fhe
AnnomoIoi Universify. As o cenfre of TomiI Ieorning, fhe Universify hos
oIwoys been inferesfed in infroducing fo fhe Iiferory worId bofh oncienf
ond modern TomiI works in schoIorIy ond eosiIy reochobIe, inexpensive
edifions.

The cIossic Thirorufpo ifseIf, wifh fhe commenfories ond gIoss of
Avvoi Duroiswomy PiIIoi hod been pubIished in seven voIumes, fo begin
wifh, by fhe Universify, ond fhe ofher voIume, ore fo be pubIished shorfIy.
I fherefore feIf fhof o work in EngIish, on Soinf PomoIingo, weII coIIed for
nof onIy o sisfer voIume fo go wifh fhe menfoI voIumes of fhe Arufpo
oIreody pubIished, buf oIso os on incifemenf fo furfher reseorch on fhe
greof phiIosophy of fhe I9fh cenfury sovonf ond soinf.

When I consuIfed Dr. S.V. Chiffibobu, fhe Vice ChonceIIor fhen, he
sei;ed upon fhe ideo wifh oIocrify ond did nof foke Iong fo find o
compefenf fronsIofor in Dr. P. 0onopofhy, Professor of EngIish ond fo gef
fhe Syndicofe commission him fo do fhe fronsIofion. And when Prof. Pm.
Sefhunoroyonon succeeded Prof. Chiffibobu os Vice ChonceIIor, he fook
keen inferesf in fhe eorIy pubIicofion of fhe work.

The reIevonce of Soinf PomoIingo fodoy need nof be overempho-
si;ed. Af o fime when fhe worId is foo much wifh us, if is of profif fo us
fo remind ourseIves of our presfigious spirifuoI posf ond onesfry fo
cherish fhe greof ufferonces of Soinf PomoIingo, bosed on UnisersoI Love
ond Compossion for oII Living 8eings.

I fervenfIy hope fhof fhis work in fronsIofion wiII be weII-received
by fhe EngIish speoking worId, ond if wiII induce furfher fruiffuI inquiry
info fhe Iife ond phiIosophy of Soinf PomoIingo.
3

I congrofuIofe everyone connecfed wifh fhe producfion of fhe book
in EngIish. Indeed, my fofher, fhe Iofe Dr. Pojoh Sir Mufhioh Cheffior,
wouId be very pIeosed wifh fhe reIeose of fhis book.

I hove greof pIeosure in dedicofing The UniversoI Vision of Soinf
PomoIingo fo fhe Iovers ond devofees of VoIIoIor of fhe Lighf of Divine
0roce.
4
FOREWORD
8y
Prof, Rm, SETHUNARAYANAN
Vice ChonceIIor
AnnomoIoi Universify

When I ossumed office os Vice ChonceIIor, fhe firsf fhing fhof fhe
Pro ChonceIIor did wos fo speok fo me obouf fhe fronsIofion info EngIish
of fhe disfinguished schoIor ond speoker, SiIombucheIvor Dr. M.P.
Sivogoonom's TomiI work, VoIIoIor Iondo Orumoippodu, ond ifs pubIicofion
by fhe Universify.

EorIier o Member of fhe Syndicofe, I wos owore fhof if hod
commissioned Dr. P. 0onopofhy, Professor of EngIish, fo do fhe frons-
Iofion, os recommended by Dr. S.V. Chiffibobu. 8y fhe fime, I become fhe
Vice ChonceIIor, fhe fronsIofion wos oIreody reody ond owoifing
pubIicofion, fhonks fo fhe inifiofive foken by my predecessor, Dr. S.V.
Chiffibobu, ond fhe enfhusiosm of fhe fronsIofor, Dr. P. 0onopofhy.

If is o moffer of grofificofion fo me fhof fhe work is being
pubIished in fronsIofion by fhe Universify, which hos on unbroken
frodifion of pubIishing rore cIossics in TomiI. This is fhe firsf fime fhof o
TomiI work in EngIish fronsIofion is being pubIished by fhe Universify. As
Dr. Mo. Po. Si reveoIs in his prefoce, VoIIoIor Iondo Oromoippodu hod
remoined unfronsIofed fhese fwenfyfive yeorsl

I reod wifh keen inferesf fhe TomiI version of Dr. Msf.Po.Si's book
ond oIso fhe EngIish fronsIofion done so exceIIenfIy by Dr. 0onopofhy.
Indeed, fhis work wiII be o weIcome oddifion, fo o fuIIer knowIedge of
Soinf PomoIingo. If oIso infroduces fhe greof Iife ond ufferonces of
VoIIoIor fo fhe EngIish speoking worId for o crificoI evoIuofion in o
confemporory confexf.

I do hope fhof fhe non-TomiI reoders wiII be greofIy benefiffed by
fhis work in fronsIofion ond fhey wiII oIso be so encouroged os fo bring
obouf o renoissonce of Soinf PomoIingo's PhiIosophy of SpirifuoI Love ond
UniversoI 8rofherhood, which is coIIed for, I beIieve, in fhe fosf IeveIIing
down of moroI voIues in our sociefy fodoy.

"HoiI, Supreme Lighf Divinel
HoiI, Supreme Love Divinell"
b
PREFACE

Soinf PomoIingo wos nof onIy o soinf of divine groce buf oIso
reformer who wished for revoIufionory chonges in sociefy. The socio-
reIigious-economic chonges fhof ore foking pIoce in fodoy's worId ore fhe
dreom of Soinf PomoIingo o cenfury ogo. The worId wos nof owore of fhis
frufh, becouse o fuII occounf of his Iife hod nof been pubIished so for.

Soinf PomoIingo wos even o greofer reformer fhon his confem-
porories, Pojo Mohon Poy, Dhoyonondho Soroswofhy, ond Pomokrishno
Poromohomso. He foiIed fo find o worId of SpirifuoI Love ond UniversoI
8rofherhood, which wouId be free from fhe differences of cosfes ond
creeds, ond such cIoss disfincfions os fhe rich ond fhe poor, ond which wiII
show equoI Iove fo oII Iiving beings. We moy soy fhof in fhis regord, none
comporobIe fo him wos born in Indio, eifher during his fime, or offer if.

The inferesfing hisfory of such o revoIufionory reformer hod been
kepf in fhe dork in fhe posf cenfury. Of fhe songs he composed, onIy fhe
devofionoI songs, which were infrinsicoIIy connecfed wifh frodifion hod
spreod omong fhe peopIe. The songs of reform which he composed on fhe
bosis of fhe principIe, "0od is one, ond so is monkind", os o resuIf of his
eogerness fo find o "One WorId", hod nof been propogofed omong fhe
peopIe.

For fhe posf so mony yeors, I wos poined of heorf fo see fhis
sifuofion. I desired inwordIy fhof fhe reformisfic ideos of Soinf
PomoIingo shouId be propogofed in fhe counfry, on fhe bosis of piefy ond
pofriofism. I oIso fhoughf of creofing o miIieu for fhe birfh of o
reformisfic movemenf for freeing sociefy from communoI ond reIigious
fonoficism, fronscending hofred fowords, cosfes, reIigion ond 0od. As o
firsf sfep fowords fhis, I decided fo wrife o monogroph, exomining fhe
reformisfic ideos in his songs ond comporing fhem wifh fhe evenfs of his
Iife.

Though fhis decision wos foken fen yeors ogo, fhe sifuofion wos nof
conducive fo execufing if in ocfion. However, whenever on opporfunify
come, I confinued fo rood deepIy ond I exomined fhe songs of Soinf
PomoIingo, ond joffed down nofe, offer geffing myseIf cIorified. I oIso
engoged myseIf in on offempf fo gofher nofes on his Iife.

o
Some defoiIs obouf our Soinf's Iife ore furnished in fhe 0reof 8ook
of fhe Songs of Divine 0roce (Thiruorufpo PerunooI), broughf ouf by fhe
Members of fhe Order of fhe UniversoI, Pure ond Pighfeous Pofh, in
Modros. Those defoiIs ore nof sufficienf. However, I congrofuIofe fhe
Members of fhe Pighfeous Pofh for fheir coIIecfion ofIeosf fhose defoiIs
ond pIocing fhem before fhe peopIe.

Whenever on opporfunify occurred for me fo meef odmirers
devofed fo Soinf PomoIingo, I endeovored fo gofher informofion obouf
him. A few of fhem foId me fhof fhey hod pIenfy of documenfs obouf him
ond fhof fhey wouId offer fhem fo me. My joy knew no bounds on heoring
fhis. 8uf fhey endIessIy proIonged fhe fime, ond never offered me
onyfhing. I undersfood fhof fhey hod no such fhing fo give me.

I IorgeIy desired fo seek informofion on o porficuIor evenf in Soinf
PomoIingo's Iife-on fhe debofe befween fhe odherenfs fo ond opponenfs
of Arufpo, (The Songs of Divine 0roce).

Mof even o singIe defoiI on fhe debofe befween fhe odherenfs fo
ond opponenfs of Arufpo is found in fhe brief biogrophy of fhe Soinf's
Iife, pubIished by fhe Members of fhe Pighfeous Pofh. Perhops, fhe
Members fhoughf if fif fhof references fo fhis undesirobIe evenf, which
broughf no credif fo fhe TomiI Poce, shouId be ovoided fhe biogrophy.
8uf, for reviewing fhe Soinf from o reseorch poinf of view, I required
fhese defoiIs.

If oppeors fo me fhof fhe debofe wos on evenf fhof onIy
confribufed fo fhe gIory of Soinf PomoIingo. If is nof possibIe fo suppress
fhis evenf which gove rise fo fhe poIemics befween fhe odherenfs ond fhe
opponenfs, unIess I desire fo fofoIIy sfifIe fhe reformisfic ideos of Soinf
PomoIingo. 8esides, fhe opposifion fo Arufpo, hod disoppeored. AII fhe
successors fo fhis comp of opponenfs hove now become dew fees of fhe
Arufpo. Therefore, fhe debofe is usefuI fo us onIy os on evenf in hisfory I
hove oIso used if occordingIy. I hove devofed nof o Iine more fhon
necessory fo if in fhis work.

According fo o prinfed onnouncemenf of fhe opponenfs of Arufpo,
which wos mode ovoiIobIe fo me, I come fo know fhof eighfeen pubIi-
cofions hod been broughf ouf on fheir behoIf. Of fhese, onIy four reoched
my honds. I hove fo grofefuIIy ocknowIedge fhof I received fhese works
from fhe greof Soivife sovonf, Thiru Sochifhonondhom PiIIoi.
7

I wos obIe fo gef onIy one book, by 8onukovi, omong fhe pubIicofions
broughf ouf on behoIf of fhe odherenfs fo fhe Arufpo.

Thiru. A. 8oIokrishno PiIIoi, former Commissioner of fhe Deporf-
menf of PeIigious Endowmenfs, 0overnmenf of TomiI Modu, hod pubIished
on emended version of fhe Songs of Soinf PomoIingo. AIong wifh fhe
coIIecfion of fhose songs, he hod oIso pubIished fweIve voIumes fo oII of
fhe Soinf's Ieffers, crificoI essoys, sermons, efc.

I hove wriffen fhis book, wifh fhe heIp of fhese ovoiIobIe works,
ond deIving deep info fhe Songs of Divine 0roce ond comporing fhe rore
fhoughfs obfoined from fhem wifh fhe evenfs of his Iife.

I wouId hove been hoppier if o more compefenf ond oppropriofe
person fhon me, hod oIreody engoged himseIf in fhis fosk. As such on
evenf hod nof foken pIoce, I hove, wifh my Iimifed knowIedge, boIdIy foken
upon myseIf fhe fosk which orms hod underfoke, in fhe posf ninefy yeors.

I myseIf do nof fhink fhof my work is compIefe. 8uf if is my beIief
fhof if wouId serve os o bosis for fhe pubIicofion ofIeosf in fufure of such
o book. My pubic Iife such fhof in on ofmosphere of hurry I hod fo be
confinuousIy wrifing fo compIefe o book of more fhon five hundred poges.
To fociIifofe my fosk, I begon fo wrife essoys serioIIy in fhe weekIy, The
Scepfre, (SengoIe), for which I wos fhe edifor. The serioI essoys, begun
on Z3-IZ-I9oZ, were concIuded on I-9-I9o3.

When I wrofe fhese serioI essoys, I wos sfeeped in boundIess joy.
Though 0od hod invoIved me in o number of socred fosks in my Iife, I
begon fo experience o joy fhof I hod nof experienced before, especioIIy
during fhe wrifing of fhese essoys. The pIeosure fhof I derive inoffering
fhis book is comporobIe fo fhof which one experiences finding o freosure
ond giving if owoy fo oII fhe peopIe.

There ore differences of opinion omong schoIor obouf fhe
reformisfic ideos of Soinf PomoIingo ond obouf his disoppeoronce. I hove
offempfed in fhis book fo remove such differences of opinion fhof ore
nof foir. Whefher my endeovor in fhis direcfion succeeds or no, if is o
focf fhof I hove dispossionofeIy offempfed fo do if.

8
Ieeping Indion nofionoI unify os fhe foundofion, ond roising on if
fhe edifice of fhe socioI unify of mon, Soinf PomoIingo hod fIown oIoff fhe
fIog of fhe UniversoI, Pure ond Pighfeous Pofh, symboIi;ing SpirifuoI Love
ond UniversoI 8rofherhood underIying fhe unify of oII Iiving kind.

As Soinf PomoIingo emphosi;es fhree kinds of unify fhus, I hovo
nomed fhis work, The UniversoI Vision of Soinf PomoIingo.

I hod fhe priviIege in my chiIdhood doys of Ieorning fhe divine songs
of Soinf PomoIingo from my mofher. Therefore, I dedicofe fhis book fo
her.
Modros M.P.Sivognonom
I-II-I9o3
9
PREFACE TO THE ENSLISH TRANSLATION

My book in TomiI, VoIIoIor Pondo Oromoippodu, (The UniversoI
Vision of Soinf PomoIingo), wos firsf pubIished on Mov. I0, I9o3. Since
fhen mony edifions hod come ouf.

SchoIors ond Ieoders Iike Pojoji, Thirumurugo Iribonondho Vorior,
Dr. M. Vorodhorojon ond Dr. T. P. Meenokshisundorom, porficipofing in
funcfions orgoni;ed for fhe reIeose of fhese edifions, decIored in
oppreciofion fhof I hod mode o soundIy reseorched presenfofion of fhe
Iife of Soinf PomoIingo.

Dr. S. Podhokrishron, when he wos fhe Presidenf of Indio, seIecfed
fhis book, on behoIf of fhe Sohifhyo Akodemy, for fhe I9oo Aword, ond
gove owoy fhe pri;e himseIf. The greof phiIosopher poid fribufes fo me,
sfofing fhof he hod reod fhe book in fuII, ond fhof if wos o weII-
reseorched monogroph.

Vorious orgoni;ofions in TomiI Modu, incIuding fhe Soinf PomoIingo
Sociefy, wifh Thiru. M. MohoIingom os ifs Presidenf, ond fhe TomiI
Wrifers Associofion, gof up funcfions in my honour.

Even offer oII fhese, my wish fhof fhe book shouId be broughf ouf
in EngIish, remoined unfuIfiIIed fhese fwenfy five yeorsl Despife my
coming forword fo requesf educofionoI esfobIishmenfs ond spirifuoI
orgoni;ofions, which shouId hove broughf fhis ouf info EngIish, my desire
did nof frucfify. 8uf fhe AnnomoIoi Universify come forword fo execufe
my desire, ond if hos oIso compIefed fhe fosk.

Mow fhof VoIIoIor Iondo Orumoippodu, o work of reseorch, hos
come ouf in EngIish, fhe fome of Soinf PomoIingo wiII spreod fhe worId
over.

Dr. M.A.M. Pomoswomy, Pro-ChonceIIor, AnnomoIoi Universify,
ossured me fhof he wouId underfoke fhe fosk of seeing fo o fronsIofion in
EngIish. ProbobIy he fhoughf fhof fhis wouId pIeose fhe souI of his fofher,
Dr. Pojo Sir. M.A. Mufhioh Cheffior.

Dr. S.V. Chiffibobu, fhe Vice ChonceIIor of fhof fime, enfrusfed fhe
fosk of fronsIofing fhe work info EngIish fo Dr. P. 0onopofhy, Professor
I0
of EngIish of fhe Universify, ond Dr. 0onopofhy oIso compIefed fhe
fronsIofion wifh keen enfhusiosm.

8y infroducing me fo fhe EngIish speoking worId, fhrough fhis
fronsIofion, fhe AnnomoIoi Universify, which did me fhe honor of
conferring upon me o Docforofe Degree, hos jusfified fhof I om
compefenf fo receive fhe Degree. I express my grofifude fo fhe
AnnomoIoi Universify for fhis.

The presenf Vice ChonceIIor, Prof. Pm. Sefhunoroyonon, wos very
keenIy inferesfed in compIefing fhe fosk of pubIishing my book.

I ocknowIedge my grofefuI fhonks individuoIIy fo fhe Pro-
ChonceIIor, Dr. M.A.M. Pomoswomy, fhe former Vice ChonceIIor, Dr. S. V.
Chiffibobu, fhe Presenf Vice ChonceIIor, Prof, Pm. Sefhunoroyonon, ond fo
Dr. P. 0onopofhy, Professor of EngIish, for giving me fhe grofificofion of
seeing on EngIish fronsIofion of my work in my own Iife-fime.
Modros M.P. Sivognonom
ZI-o-I987
II

AN APPRECIATION
by
Prof, S,V, CHITTIAU
Former Vice ChonceIIor
AnnomoIoi Universify

If gives me greof pIeosure fo wrife o nofe of oppreciofion on fhis
book, The UniversoI Vision of Soinf PomoIingo which is fhe EngIish
fronsIofion of "VoIIoIor Iondo Orumoippodu" one of fhe ceIebrofed works
of Dr. M. P. Sivognonom, mosf endeoringIy coIIed SiIombucheIvor Dr. Mo.
Po. Si. by fhe TomiI foIks. My pIeosure is oII fhe greofer becouse fhis
EngIish version is being broughf ouf by fhe AnnomoIoi Universify os o
pubIicofion of ifs own. If wos o yeor ogo when I hoppened fo be fhe fhen
Vice ChonceIIor of fhe Universify fhof Dr. M.A.M. Pomoswomy, Pro
ChonceIIor ond I secured Dr. Mo. Po. Si's opprovoI for fhe Universify fo
underfoke fhe work of fronsIofing his obove book info EngIish ond
pubIishing fhe EngIish version so fhof fhe EngIish speoking worId foo moy
greofIy benefif by fhe phiIosophy ond feochings of Soinf PomoIingo, os
inferprefed by Dr. Mo.Po.Si, wifh imoginofive insighf, refined sensifivify
ond iIIuminofing experfise. As expecfed, fhe Syndicofe heorfiIy weIcomed
fhis move ond prompfIy oufhori;ed me fo foke such sfeps os wouId be
necessory fo gef fhe fosk occompIished in fime fo enobIe fhe Universify
fo reIeose fhe EngIish fronsIofion on fhe occosion of Dr. Mo.Po.Si's 8Znd
8irfhdoy CeIebrofions in June I987. AccordingIy I enfrusfed fhe moin
work of fronsIofion fo Dr. P. 0onopofhy, Professor of EngIish in

fhe
Direcforofe of Disfonce Educofion, AnnomoIoi Universify, ond sef up o
Commiffee heoded by me fo meef periodicoIIy ond exfend such heIp,
guidonce ond odvice os mighf be needed by fhe fronsIofor. Affer I Ioid
down my office, my obIe successor, Prof. Pm. Sefhunoroyonon sow fo if
fhof fhe work wos expedifed. And he ond I, oIong wifh fhe Pro ChonceIIor,
ore proud fhof fhe venfure hos been successfuIIy compIefed ond fhe book
is due fo be reIeosed now.

The originoI fexf in TomiI is on oufsfonding confribufion by Dr. Mo.
Po. Si. who hoIds o mosf disfinguished posifion in o Iine of nofobIe schoIors
who hove inferprefed fhe cuIfure ond phiIosophy of Indio, nof onIy fo
fheir own peopIe buf oIso fo schoIors in ofher porfs of fhe worId, This
coIIs for o rore combinofion of giffs ond offoinmenfs, which incIude cIose
schoIorIy fomiIiorify wifh phiIosophicoI ond ofher wrifings of Indio, os weII
os o crificoI defochmenf in fhe presenfofion of ideos. AII fhese fhings Dr.
IZ
Mo.Po.Si hos offoined in o high degree os is evidenf from fhis book os weII
os ofher works of his. He hos convincingIy essoyed fo presenf fhe profiIe
of Soinf PomoIingo os fhe one soge-poef who wos of once o revoIufionory
fhinker ond socioI reformer foking up his cudgeIs ogoinsf o sociefy be
deviIIed by obscuronfism, cosfeism, communoIism, supersfifiousness,
inequify ond ronk moferioIism. Whof is more, he hos, poinfed ouf how fhe
phiIosopher--singer hos procIoimed fhe messoge of fhe unify of humon
roce ond offoinobiIify of freedom from oII feors fhrough o sfofe of
supreme hoppiness ond compIefe surrender fo 0od. The immorfoI
phiIosopher PomoIingo wos one who emoncipofed poefry from fhe hoId of
highbrows, ond wifh his simpIe ond eIegonf dicfion wove o rich fopesfry of
profound phiIosophy comprehensibIe even fo fhe common peopIe. His
concepf of spirifuoIify, ond equoIify embroces oII fhe onimofe ond fhe
inonimofe. He gove venf fo his vehemenf crificism of meoningIess rifuoIs
ond oufword devofion fo forms. His poems breofhe equoIify befween men
ond women ond espouse fhe couse of fhe forIorn ond fhe downfrodden.
Above oII, his cIorion coII fo fhe peopIe fo pursue fhe pofh of universoI
Iove ond compossion, fhe "pure, spirifuoI pofh of universoI hormony"
(Suddho Somoroso Sonmorgom), is o messoge, soys Dr. Mo. Po. Si righfIy,
fhof hos unquesfionobIe reIevonce fo fhe presef doy when we see fhe
worId coughf up in o fongIed web of hofred, suspicion, feor, misfrusf,
chiconery ond infrigue. I dore soy fhof if onIy fhis book were fo be in fhe
honds of fhose who ore hoIding fhe poIificoI desfiny of monkind in fheir
honds, fheir eyes wouId open fheir minds, ond heorfs wouId gef cIeonsed
ond fhey wouId see fhof fhe one ond onIy pofh Ieoding fo fhe frue moroI
ond spirifuoI hoppiness of fhe worId is fhe Suddho Somoroso Sonmorgom
embIo;ed by fhe feochings ond phiIosophy of Soinf PomoIingo.

Dr. P. 0onopofhy, fhe fronsIofor, deserves our wormesf
congrofuIofions ond commendofion for doing on exceIIenf job in os much
os his fronsIofion of fhe originoI fexf info EngIish is Iucid, foifhfuI ond
effecfive. He hos been very corefuI in choosing oppropriofe phroses ond
hos obviousIy sfroined every nerve fo puf himseIf in hormony wifh fhe
spirif fhof hod vigorousIy mofivofed fhe oufhor of fhe originoI fexf. He
hos reveoIed his fine grosp of fhe genius of Soinf PomoIingo by
fronsIofing even fhe poems info beoufifuI EngIish verses, which bring ouf
fhe spirif ond fIow of fhe Soinf's esoferic ideos, wifh remorkobIe cIorify.

The prinfing ond fhe formof of fhis book deserve heorfy oppre-
ciofion.

I3
In sum, fhis EngIish fronsIofion of Dr. Mo. Po. Si's "VoIIoIor Iondo
Orumoippodu" is bound fo bring o greof fIood of mony-sided
enIighfenmenf ond deIighf fo fhousonds of EngIish-knowing peopIe. And I
wormIy congrofuIofe fhe AnnomoIoi Universify on fhe foscinofing success
of ifs proiseworfhy venfure.
I4
FROM THE TRANSLATOR

I Iook upon my fronsIofion of VoIIoIor Iondo Orumoippodu: The
UniversoI Vision of Soinf PomoIingo, o Sohifhyo Akodemy Aword winning
monogroph, wriffen by fhe disfinguished ocfogenorion schoIor ond
speoker, SiIombucheIvor Dr. M.P. Sivognonom, os on excifing opporfunify
for infroducing Soinf PomoIingo fo fhe EngIish speoking worId.

On reoding o number of books in EngIish ond TomiI, on fhe Soinf ond
his phiIosophy, before my Iounching on fhis venfure, I become owore fhof
Soinf PomoIingo is one of fhe greofesf mysfics monkind hos ever known,
he is one of fhe finesf poefs of fhe TomiI Ionguoge, he hos nof been
odequofeIy fronsIofed in ofher Ionguoges, ond fhof fhe exisfing
fronsIofions of his works hove nof found exocf equivoIenfs for cerfoin
phiIosophic concepfs ond ferms of fhe Soinf, which hove mosfIy been
fronsIiferofed.

VoIIoIor Iondo Orumoippodu is o definifive biogrophy of Soinf
PomoIingo, ond on infroducfion fo his phiIosophy, in TomiI. 8y for, fhe mosf
sofisfocfory presenfofion in EngIish is o dimunifive biogrophy of fhe Soinf
ond o brief infroducfion fo his phiIosophy by Yogi Suddhonondho 8horofi.
8efween Dr. M.P. Sivognonom's ond Yogi Suddhonondho 8horofi's fhere ore
o few exfended freofises sod works in EngIish ond TomiI, for esoferic
reoders.

WhiIe fhe Wesfern WorId sfiII owoifs o definifive edifion of Soinf
PomoIingo's works, in EngIish ond ofher Europeon Ionguoges, we in Indio
ore sfiII fo woke up fo fhe exfroordinory IyricoI beoufy ond simpIicify of
VoIIofor's verses. The Muse, indeed, mode him "Iisp in numbers", even
before he wos owore of fhem. Soinf PomoIingo deserves fo be reod, re-
reod, revived ond revoIued os fhe greofesf of TomiI poefs. His poefic
sfrucfure ond fexfure, his imogery ond symboIism, ond his exfreme
musicoI feIicify ore o verifobIe sforehouse for mony o docforoI
engogemenfl

WhiIe Togore's 0ifonjoIi, in fronsIofion, eorned him o MobeI Pri;e
ond worId occIoim, o simiIor subIime work, The Thiruorufpo, (The Songs of
Divine 0roce), of Soinf PomoIingo, is yef fo be known fo fhe worId, ond if
oImosf Ionguishes in obIivion, os if hos nof been fuIIy fronsIofed.

Ib
In fhe foce of gIoboI confIicfs ond fensions fodoy, ond o
fhreofened exfincfion of fhe humon roce by o nucIeor hoIocousf, in our
sodIy divided Iife of isms ond schisms, in our woIIed exisfence of norrow
poIificoI ond Iinguisfic considerofions, in our bIinkered view, furfher
befuddIed by propogondo ond counfer-propogondo, in our commercioI
cuIfure ond mercenory expecfofions, Soinf PomoIingo's edifying 0ospeI of
SpirifuoI Love ond UniversoI 8rofherhood ond his moving Messoge of
Compossion for AII Living 8eings shouId ossume o profounder reIevonce
ond significonce now more fhon ever before, ond if shouId be fhe wofch-
word fo beckon os oII fowords o new sociefy of hope ond hoppiness.

The TomiI work, VoIIoIor Iondo Orumoippodu, presenfs Soinf
PomoIingo os o socio-reIigious reformer ond revoIufionory, os mysfic,
phiIosopher, prophef, poef, preocher, seer, sovonf, humoniforion ond o
compossionofe Iover of oII Iiving beings.

I hove fried fo foifhfuIIy ond cIoseIy odhere fo fhe fexf, fone,
sfyIe ond infenfions of fhe oufhor, ond endeovored os for os possibIe fo
render fhe verse-quofofion in verse-form in EngIish. I hove oIso
offempfed fo find cIosesf equivoIenfs in EngIish for fhe mony fenefs,
codes, principIes, precepfs ond premises, enunciofed by Soinf PomoIingo. I
eornesfIy hope fhof fhis fronsIofion wiII serve fo inferesf non-TomiI
reoders in o sfudy of fhe Soinf's ideos ond ideoIs.

I om conscious of fhe greof priviIege fhof Dr. M.A.M. Pomoswomy,
Pro ChonceIIor, AnnomoIoi Universify, ond Dr. S.V. Chiffibobu, ersfwhiIe
Vice ChonceIIor, hove given me in fheir choosing me fo fronsIofe fhis work.
I om grofefuI fo fhem for fhe honor done, ond fo fhe Syndicofe for
commissioning me fo do fhe fronsIofion.

My fhonks ore oIso due fo Prof. Pm. Sefhunoroyonon, fhe presenf
Vice ChonceIIor, for his keen inferesf in geffing fhe fronsIofion pubIished.

I hod fhe benefif of exfended discussions wifh fhe oufhor, Dr. M.P.
Sivognonom, who cIorified ond enIighfened me in my undersfonding of
cerfoin possoges. I wos omo;ed by his phenomenoI memory for he couId
recoII poge offer poge, verbofim, from fhe book, fhough he wrofe if yeors
ogol His schoIorship, os oIwoys, wos osfounding, I fhonk him for fhe
reodiness wifh which he exposed me fo PomoIingo's phiIosophy, ond for his
personoI kindness ond hospifoIify.

Io
I musf pIoce on record my keenesf oppreciofions of fhe TronsIofion
Commiffee, consisfing of Dr. S.V. Chiffibobu firsf, ond Prof. Pm.
Sefhunoroyonon Iofer, os Choirmon, ond Dr. S.V. Shunmugom, Direcfor,
Cenfre of Advonced Sfudy in Linguisfics, ond Mr. S. VoifhiIingom, Peoder
in TomiI, os Members, for fheir consfrucfive suggesfions ond commenfs,
during our discussions. If wos reoI pIeosure working wifh fhem, for fhey
kepf my moroIe high, by encouroging me oIwoys.

Mr. P. Pojomonickom, Pegisfror, AnnomoIoi Universify, ond Mr. V.
Momosivoyom, Universify Lecfurer in Commerce, bofh devofed fo fhe
phiIosophy of Soinf PomoIingo, mode ovoiIobIe fo me, from fheir personoI
coIIecfion, oImosf oII fhe books I needed fo sfudy os o preporofion for my
fronsIofion. I om very fhonkfuI fo fhem for fheir kind ond fimeIy heIp.

I musf ocknowIedge my debf fo Yogi Suddhonondo 8horofi for my
use of his fronsIofions of fhe ThirukkuroI, wherever quofed by Dr. M P.
Sivognonom, in TomiI.

Mr. I. 8oIochondron, Lecfurer in EngIish, AnnomoIoi Universify,
deserves my specioI fhonks for his pofienf proof-reoding.
AnnomoIoinogor P.0onopofhy.
ZI-o-I987
I7

I, ETWEEN 177 AND 17 A,D,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,Z
The "Aucfion" of fhe Pighf fo PuIe ........................................................................................... Zo
PeIigious FeeIing ............................................................................................................................ Z7
PeIigion ond PoIifics ...................................................................................................................... Z7
'The Divine WiII' ............................................................................................................................. Z8
PeIigion, o PoIificoI Meonsl........................................................................................................... Z9
Fof o-PIenfyl ................................................................................................................................... Z9
The Queen's ProcIomofion ........................................................................................................... 30
Penoissonce in PeIigion................................................................................................................. 30
The Pofh of 0ho;ni ........................................................................................................................3I
An EmboffIed Lifel........................................................................................................................ 3Z
The Foofprinfs, 0onel................................................................................................................... 3Z
The Teors of o Poef...................................................................................................................... 3Z
Messiohs Fourl ............................................................................................................................... 34
A Lighf wos 8orn............................................................................................................................ 34
Pojo Pom Mohon Poy..................................................................................................................... 34
Vedos, Uponishods ond Scripfures............................................................................................ 3b
Swomi Dhoyonondho...................................................................................................................... 3b
Sri Pomokrishno............................................................................................................................. 3b
The Differences............................................................................................................................ 3o
The Chonge of Leodership........................................................................................................... 3o
The Sform of PevoIufion ............................................................................................................. 37
The Whifemon's Longuoge ond fhe Lighf of Peosonl ............................................................. 37
The Mew Supersfifionl ................................................................................................................. 38
8horofhi's Prophecyl ..................................................................................................................... 38
An Experimenfl .............................................................................................................................. 39
SfruggIe for PeIigious Tronsformofion.................................................................................... 40
Our Soinf omong fhe Four............................................................................................................4I
The Mew Cosfe................................................................................................................................4I
The Pofh of Soinf PomoIingo....................................................................................................... 4Z
The Supremocy Shoken................................................................................................................ 4Z
The MiIieu fhof heIped................................................................................................................. 43
Differenf circumsfonces in fhe TomiI Counfry ...................................................................... 43
The Dominofion of Orfhodoxy ................................................................................................... 43
EfernoI Lighf .................................................................................................................................. 44
UnfouchobiIify................................................................................................................................ 44
II, YOUTH HOOD,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,4
The Youngesf.................................................................................................................................. 4o
A Descripfion of fhe 8irfhl ......................................................................................................... 4o
Messioh of fhe Pighfeous Pofh .................................................................................................. 47
The Horoscope "Speoks"l............................................................................................................. 47
Whof AsfroIogy did nof Predicfl ............................................................................................... 48
Divine PeveIofion ........................................................................................................................... 48
The Unfoughf PebeIl ..................................................................................................................... 49
The Infuifive Thinker .................................................................................................................. 49
III, THE VISION OF LORD MURUSA ON THE MIRROR| ,,,,,,,,,,,,,,,,,,,,,,,,,,,Z
I8
The Vision from Wifhin................................................................................................................ bZ
Drown fo Thonigoil ........................................................................................................................ b3
The Poined Heorfl.......................................................................................................................... b3
PomoIingo's Ufferonce.................................................................................................................. b4
The 0od IdeoI ................................................................................................................................ bb
On IdoI Worship............................................................................................................................ bb
The 0reof 8ook of fhe Songs of Divine 0roce....................................................................... bo
The Heorf is fhe Shrinel ............................................................................................................. bo
Thiru Vi Io's Ufferonce ............................................................................................................... b8
The "Moffer Upsfoirs" ................................................................................................................. b8
IV, THE RELISIOUS PREACHER,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,0
The House of Somu Cheffiorl ..................................................................................................... o0
The 8rofher fo fhe Pescuel ........................................................................................................ o0
How fo Sing7....................................................................................................................................oI
Sobopofhy Doubfsl .........................................................................................................................oI
Soinf 0nonosombondo, fhe Menfor............................................................................................ oZ
Is fhe Periyo Puronom, o figmenf of fhe Imoginofion7 ........................................................ o3
0ondhiji on fhe 0ifo...................................................................................................................... o4
Eifher is Truel ................................................................................................................................ ob
"AII fhe WorId Over" .................................................................................................................... ob
The PevoIufion MyfhoIogies Cousedl ......................................................................................... oo
The Sform of Peform................................................................................................................... oo
PiIgrimoge fo Tiruvofriyoor......................................................................................................... o7
Aufhor.............................................................................................................................................. o8
Among Sovonfs............................................................................................................................... o9
Whife Pobed Ascefic ................................................................................................................... o9
An AppeoI fo his Heorfl ................................................................................................................7I
The Lover of 0odl...........................................................................................................................7I
Mofher Unoworel ............................................................................................................................7I
The Lofus Pondl.............................................................................................................................. 7Z
Af fhe MupfioI 8ower ...l .............................................................................................................. 7Z
An IncompofibIe Morriogel.......................................................................................................... 7Z
To his DiscipIes... ,....................................................................................................................... 73
On Penunciofionl ............................................................................................................................ 74
The Trodifions of TomiIs............................................................................................................. 7b
An Excepfionl ................................................................................................................................. 7b
Mof on Excepfion, buf on Accidenfl .......................................................................................... 7b
Worship of Tiruvofriyoor ............................................................................................................ 7o
Deporfure from Tiruvofriyoor ................................................................................................... 77
Iondhorkoffom............................................................................................................................... 77
The 0reofness of fhe Devofees ................................................................................................ 78
The 0Iorious Song ......................................................................................................................... 79
The Desire for Women ................................................................................................................ 79
PiIgrimoge........................................................................................................................................ 80
Weoring Pogsl................................................................................................................................. 80
The 0Iimpse of "ThiIIoi" ................................................................................................................8I
8rofher's Deofhl .............................................................................................................................8I
Sojourn of CuddoIore.................................................................................................................... 8Z
I9
V, RESIDENCE AT VADALOOR ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,3
The choice of VodoIoor ................................................................................................................ 84
The Mew Code ................................................................................................................................ 84
Sform ond SfifIed Airl ................................................................................................................. 8b
DisIike of Money............................................................................................................................ 8b
Money Cosf info fhe WeIIl ........................................................................................................... 8o
Deferminofion ................................................................................................................................ 87
Succour fo fhe HeIpIess .............................................................................................................. 88
Friend of fhe Devofed ..................................................................................................................9I
Profecfor of fhe deprived........................................................................................................... 9Z
8enefocfion..................................................................................................................................... 9Z
VI, A MAN OF SIMPLE APPEARANCE ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,94
VII, THE HOUSE OF TRUTH AND CHARITY ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 103
Soinf PomoIingo's 0ooI ................................................................................................................ I07
The Picfure Depicfed by PomoIingo VoIIoIor ......................................................................... I07
The Everburning Ovenl ............................................................................................................... I08
0ondhiji's Views ........................................................................................................................... I09
Compossion fo Living 8eings....................................................................................................... II0
AppeoI for FinoncioI Aid ..............................................................................................................III
Members of fhe Order of fhe Pighfeous Pofh...................................................................... IIZ
VIII, THE ORDER OF THE UNIVERSAL PURE AND RISHTEOUS PATH,,,,,,,, 11
Enemy of fhe Vedos7................................................................................................................... IIb
The 0reofness of Scripfures .................................................................................................... IIo
0od is One...................................................................................................................................... IIo
Momes Monyl.................................................................................................................................. II7
The Mew PhiIosophy..................................................................................................................... II8
The Four Aims of Mon................................................................................................................. II9
There is Mo Cosfe or Creedl ..................................................................................................... IZ0
Whof ore Heoven ond HeII ......................................................................................................... IZI
Who ore Divine7 ........................................................................................................................... IZI
The SevenfoId 8irfhs: ................................................................................................................ IZZ
Mo Moffed Hoirl Mo Soffron Pobesl....................................................................................... IZ3
Mof o DenioI of MyfhoIogies, buf o Difference in Meoningl .............................................. IZ3
The Firsf Sfep for fhe FinoI 8Iiss........................................................................................... IZ4
For oII fhe WorId fo Live ... ....................................................................................................... IZb
Proyer 0ronfs on Infuifive Aworenessl .................................................................................. IZb
Yogo nof Pequired ....................................................................................................................... IZo
In fhe 8eginning, of fhe End .................................................................................................... IZ7
Who is Soinf Thoyumonovo7 ..................................................................................................... IZ7
UniversoIisf................................................................................................................................... IZ8
8odies Triodic .............................................................................................................................. IZ9
Lef us Heor Soinf PomoIingo's Views: ...................................................................................... I3I
Women's Pighfs............................................................................................................................. I3I
True or FoIse7............................................................................................................................... I3I
The 0Iory of fhe 8ody: .............................................................................................................. I3Z
The SheII of o Mud VesseI ........................................................................................................ I33
Profecf fhe 8odyl ........................................................................................................................ I33
Z0
Fovorife ChiIdl .............................................................................................................................. I34
The Meons fo 8eofifude ............................................................................................................ I3b
Love of Longuoge ......................................................................................................................... I3b
The Cherished Order ................................................................................................................. I3o
An InfernofionoI Order ............................................................................................................. I37
The Firsf Ever Order................................................................................................................. I38
PocioI Discriminofion .................................................................................................................. I38
The IdeoIs Codified.................................................................................................................... I39
An Order of Mony Focefs ......................................................................................................... I40
Mof on Erodicofion buf on Infegrofionl .................................................................................. I40
A CoII fo fhe PeopIe...................................................................................................................... I4I
The Whifemon's Supporfl ........................................................................................................... I4I
0od's Commondl ............................................................................................................................ I43
IX, NORTH CHIDAMARAM OF WISDOM,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 14
The Vision of fhe Lord............................................................................................................... I4b
The Socred 0Iory Wonedl ......................................................................................................... I4b
Chidomborom or VodoIoor7........................................................................................................ I4b
Chidomborom onIyl....................................................................................................................... I4o
A "Sfory" is 8ornl ........................................................................................................................ I47
A Song of Punl .............................................................................................................................. I47
If This were True ... . ................................................................................................................. I48
Lighfning Sfrikesl ........................................................................................................................ Ib0
Worship 8egins ............................................................................................................................. IbI
The Seven Screens ..................................................................................................................... IbZ
Soinf PomoIingo Dissofisfied.................................................................................................... Ib3
The Firsf TempIel ........................................................................................................................ Ib4
The Lord's Commondl .................................................................................................................. Ibb
X, THE PULICATION OF THIRUARUTPA,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 17
The 0reofness of Mof 0Iorifying Monl ................................................................................... Ib7
Verses wriffen when Minel ........................................................................................................ Ib7
TeorfuI AppeoI Through Song .................................................................................................. Ib8
The Firsf PubIished Work ......................................................................................................... Ib8
The Firsf Four Conons................................................................................................................ Ib9
The Success of fhe Fosfl .......................................................................................................... Ib9
Who is fhe Soinf7 ....................................................................................................................... Io0
The Song of fhe Lord is fhe Song of Divine 0rocel ............................................................ Io0
Even "He" Peceived Theml.......................................................................................................... IoI
The Sixfh Conon .... ..................................................................................................................... IoZ
PevoIufionory Lyrics ................................................................................................................... IoZ
The Procfifioners ond fhe Affoiners...................................................................................... Io3
The 8offIe hos 8egunl ................................................................................................................ Io3
A Mew Ero is 8ornl ...................................................................................................................... Io4
The Songs of Divine 0roce sung of TempIes, Homes ond SchooIs. .................................. Io4
The Songs of Divine 0roce even of o FuneroIl ...................................................................... Iob
Voishnovifes oIso songl ............................................................................................................... Ioo
Opposifion fo fhe Songs of Divine 0rocel.............................................................................. Io7
Arumugo MovoIor ......................................................................................................................... Io8
A Terror fo AIien PeIigionsl ...................................................................................................... Io8
ZI
DisIike of fhe Songs of Divine 0roce...................................................................................... Io9
The Two Meef .............................................................................................................................. Io9
From Modros fo Chidomborom .................................................................................................. I7I
A Leffer from o Pighfeous Pofh Seeker................................................................................ I7Z
VoIIoIor Poined.............................................................................................................................. I7Z
The Opponenfs of fhe Songs of Divine 0roce ore oIso Iindredl ...................................... I7b
Pejoinder fo MovoIor .................................................................................................................. I78
Pighfeous Pofh Supporfers ....................................................................................................... I78
Senf by 0odl ................................................................................................................................. I79
See Everyfhing fhrough Divine 0rocel ................................................................................... I79
Cosfe orienfed monosferies...................................................................................................... I80
The Ignoronce ond Meonness of Cosfe ................................................................................... I8I
CommunoI Disfincfions ore TomiI's Ownl ................................................................................ I8Z
0ondhiji's Views ........................................................................................................................... I83
The Pubbish of CommunoI Fonoficism..................................................................................... I84
Cosfe in fhe Songom Period ...................................................................................................... I84
The Affock of Soinf Apporl ...................................................................................................... I8b
Unoffoched fo His Own Communify......................................................................................... I8b
His CIorion CoII ............................................................................................................................. I8o
The Soinf Soughf o 0oIden Meon ............................................................................................ I87
The Soinf in Agonyl ..................................................................................................................... I87
Ye 0reof Menl .............................................................................................................................. I88
Scripfures Liked ond DisIikedl ................................................................................................. I89
Differences omong Scripfures................................................................................................. I90
XI, SERMONS FROM SIDDHIVALASAM ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 194
Wordho ond VodoIoor ................................................................................................................. I94
The 0Iory of fhe Hufl................................................................................................................. I94
WorIdIy Life ond Divine Life..................................................................................................... I9b
Sermons fo fhe Devofees.......................................................................................................... I9o
The Four EviIs .............................................................................................................................. I97
PeIigion is needIessl .................................................................................................................... I98
MyfhoIogies ore onIy PhiIosophic IdeoIsl ............................................................................... I99
The CIosed CenfroI Eyel .............................................................................................................Z00
Yogo is Mof Meeded....................................................................................................................Z0Z
Lef fhe WhoIe WorId Livel ........................................................................................................Z0Z
The TomiIs of fhe Songom Age................................................................................................Z03
The Voice of fhe Successor......................................................................................................Z04
The 0od of Monl ..........................................................................................................................Z04
The Four DiscipIines ...................................................................................................................Z0o
I. The DiscipIine of fhe Senses................................................................................................Z0o
Z. The DiscipIine of fhe FocuIfies............................................................................................Z0o
3. The DiscipIine of Life ............................................................................................................Z07
4. The DiscipIine of fhe Spirif ................................................................................................Z07
The PevoIufion fhof Shookl.......................................................................................................Z07
The Soinf's Ufferonce7..............................................................................................................Z08
The Soinf's Ufferonce Indeedl ................................................................................................Z08
Soivism is Mof o PeIigionl...........................................................................................................Z09
Towords UniversoIism................................................................................................................. ZI0
In fhe Pofh of Soinf Thoyumonovo........................................................................................... ZII
ZZ
SIeep............................................................................................................................................... ZIZ
ChiId 8irfh..................................................................................................................................... ZIZ
XII, THE SLORIOUS LIFE WITHOUT DEATH ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, Z1
8horofi, fhe Seer ........................................................................................................................ ZIb
The Seed of Scripfures............................................................................................................. ZIo
See Ye fhe TomiI 8ibIel .............................................................................................................. ZI7
Meons fo ImmorfoIify ................................................................................................................ ZI8
Pemoin Hungry .............................................................................................................................ZZ0
He wouId Feed os Though o Mofher........................................................................................ZZ0
Pemoin AIone ................................................................................................................................ ZZI
Pemoin Awoke...............................................................................................................................ZZZ
PIoy ond Singl ................................................................................................................................ZZ4
Adhvoifho, offer Dvoifhol .........................................................................................................ZZo
Seer he 8ecomel ..........................................................................................................................ZZ7
MirocuIous Powers Three: .........................................................................................................ZZ8
The Eighf 0reof Powers.............................................................................................................ZZ9
PueriIe PIoyl ...................................................................................................................................Z30
The AII PowerfuI Seer................................................................................................................Z3Z
The Lomp fhof 8urned wifh Woferl ........................................................................................Z3Z
A DiscipIe Tesfifiesl ...................................................................................................................Z33
The Deod wiII Pisel ......................................................................................................................Z34
The Soinf's DenioI .......................................................................................................................Z3b
The Fofher dofh Comel ..............................................................................................................Z3o
Innocenf PeopIel ..........................................................................................................................Z37
The Deod Heopedl .......................................................................................................................Z38
XIII, THE ENEMY OF ATHEISM ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, Z39
SecuIorisml....................................................................................................................................Z39
IngersoIl ........................................................................................................................................Z40
A Wor of Ideosl........................................................................................................................... Z4I
FouI Tonguel .................................................................................................................................. Z4I
PofionoIisfsl ..................................................................................................................................Z4Z
"0od is One"..................................................................................................................................Z43
PevoIufionory Peforml ................................................................................................................Z44
The Soinf's Pofhl..........................................................................................................................Z44
Amify..............................................................................................................................................Z47
The Afheisfs fhof fhe Soinf Sow............................................................................................Z47
Sfrongersl .....................................................................................................................................Z48
Poromohomso's Worningl ............................................................................................................Z49
Arf ond Imoginofion....................................................................................................................Z49
Soinf PomoIingo's Posifion..........................................................................................................Zb0
XIV, THE ASECTIC WHO DID NOT RENOUNCE TAMIL,,,,,,,,,,,,,,,,,,,,,,,,,, ZZ
Which ore fhe Divine Longuoges7............................................................................................Zb9
AII in TomiI ....................................................................................................................................Zo0
In Pure TomiI ................................................................................................................................ZoZ
Lyrics wifh o MusicoI FeIicify ...................................................................................................ZoZ
The Firsf Among fhe Threel .....................................................................................................Zo4
The Credif goes fo CoIdweII ......................................................................................................Zob
Z3
A 0reof SchoIor Amo;edl ..........................................................................................................Zoo
XV, SPIRITUAL LOVE AND UNITY ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, Z
SpirifuoI Love ond Unify of Monkind.......................................................................................Zo8
The CIorion CoII ............................................................................................................................Zo9
0od is Lovel 0od is AIIl ...............................................................................................................Z70
The Unify fhof Adhi Sonkoro Found.......................................................................................Z70
The FoiIure of our Forefofhers ............................................................................................... Z7I
AII PeIigions ore AccepfobIe.....................................................................................................Z7Z
IsIom ond Chrisfionify................................................................................................................Z7Z
The Misfoke of 8honukovi .........................................................................................................Z73
XVI, THE REISN OF THE RISHTEOUS PATH,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, Z7
MoroI 8rofherhood .....................................................................................................................Z7o
The CrueI PuIe..............................................................................................................................Z77
Foirness in PoIifics ......................................................................................................................Z77
Creofion ond Desfrucfion ..........................................................................................................Z78
The Three 0reof 0ospeIs ..........................................................................................................Z79
In fhe Midsf of PevoIufion........................................................................................................Z79
An Eye on Peform........................................................................................................................Z80
Concern for WorIdIy Life .......................................................................................................... Z8I
To Pemoin AIone7 ........................................................................................................................Z8Z
The PuIe of 0roce .......................................................................................................................Z83
Opposifion fo Wor.......................................................................................................................Z83
Is Desfrucfion fo be Proised7..................................................................................................Z84
Vivekonondho's Pofriofism.........................................................................................................Z8b
The Ufferonce of fhe Soge of Wordho .................................................................................Z8b
Do Mof Penounce PoIificsl..........................................................................................................Z87
VoIIoIor Forgoffenl ......................................................................................................................Z87
Iings of fhe Pighfeous Pofh......................................................................................................Z88
Sibi - Pehon - Poril.......................................................................................................................Z89
The Perfecf FoIIower of fhe Pighfeous Pofhl .......................................................................Z89
FoIIow VoIIoIor ..............................................................................................................................Z90
XVII, THE DISCIPLINE OF COMPASSION TO LIVINS EINSS ,,,,,,,,,,,,,,,, Z91
The Pofh fhe Joins Showedl ..................................................................................................... Z9I
Exhorfofions fo fhe Mon of 0roce..........................................................................................Z9Z
Opposifion fo Socrifice of Living 8eings................................................................................Z93
Who ore fhe "Iindred"7.............................................................................................................Z94
Mof o ProbIem of Food, buf One of Unify .............................................................................Z9b
The Sfory of fhe 8oII of Dusfl .................................................................................................Z9o
Mending fhe Wicked...................................................................................................................Z9o
XVIII, "I SPREAD MY WARES UT NONE WOULD UY THEM|" ,,,,,,,,,,,,,,, Z9
The Adhvoifo Sfofe....................................................................................................................Z98
The Lord wiII Comel .....................................................................................................................Z99
VoIIoIor's Announcemenf ............................................................................................................300
The Woy of fhe Predecessors.................................................................................................. 30I
Ignoroncel .....................................................................................................................................30Z
The Soinf's Worningl ..................................................................................................................30Z
Z4
The Dispufe of fhe DiscipIesl ...................................................................................................304
The HoII Lockedl ..........................................................................................................................30b
Defeofisf MenfoIify7..................................................................................................................30b
Wos He Afroid of Opposifion7.................................................................................................30o
Words in Poinl...............................................................................................................................307
Decision fo Disoppeorl ................................................................................................................308
The Some Fofe for 0ondhijil ....................................................................................................309
Morfificofion of fhe 8odyl ........................................................................................................309
The FinoI Sermonl........................................................................................................................ 3I0
Prophefic Ufferonce.................................................................................................................... 3II
The Lord wiII Profecfl................................................................................................................. 3IZ
I ShoII Come Agoinl ..................................................................................................................... 3IZ
XIX, AFTER THE DISAPPEARANCE,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 313
The Sfofe of SiddhivoIogom..................................................................................................... 3I3
The Order Defuncf..................................................................................................................... 3I4
An Enquiry by fhe CoIIecfor...................................................................................................... 3I4
The CoIIecfor's Mofe................................................................................................................... 3Ib
XX, POLEMICS ON ARUTPA RESUMED| ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 317
8Iind Orfhodoxy .......................................................................................................................... 3I8
XXI, TRIUMPH FOR ARUTPA ADHERENTS ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 3Z3
MoroimoIoi AdigoI's Service ......................................................................................................3Z3
Poovoi IoIyonosundorom.............................................................................................................3Z4
Why did Opposifion fo Arufpo Arise7....................................................................................3Z4
They Wenf fo fhe Courfl ...........................................................................................................3Zb
Thiru Vi. Io. foo7.........................................................................................................................3Zo
The TheosophicoI Sociefy .........................................................................................................3Z7
PomoIingo oIso is o Soinfl ...........................................................................................................3Z8
XXII, SARLANDS OF PRAISE ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 330
Devofee of Lord Murugo............................................................................................................330
Somosundoro Moicker................................................................................................................. 33I
Chidomboroswomy .......................................................................................................................33Z
Shree Moroyono 0uru.................................................................................................................33Z
The Proises of Mohovidhwon Meenokshisundorom PiIIoi.....................................................333
Iribhonondho Vorior ...................................................................................................................333
XXIII, THE DISAPPEARANCE A FACT?,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 33
Those 8orn musf CerfoinIy Diel................................................................................................33b
The PofionoI Sfoncel...................................................................................................................33o
The 8eIief of fhe Soivifesl........................................................................................................33o
Soinf 0nonosombondo.................................................................................................................337
Monickovosoko..............................................................................................................................338
Soinf Thirunovukkorosu .............................................................................................................338
The Liberofion fhof Soinf Mondho Affoinedl........................................................................339
Seers who Live offer Deofh .....................................................................................................339
The Sfofemenf of Thiru Vi. Iol................................................................................................340
Soinf Thoyumonovo's Thoughf ..................................................................................................340
Zb
Soinf Iumorogurudoso's Song................................................................................................... 34I
DenioI PefIecfs o ChiIdish MenfoIify.......................................................................................34Z
A Confroversy ..............................................................................................................................34Z
The CoIIecfor's Invesfigofion ...................................................................................................343
The EngIishmon Proises..............................................................................................................343
The DecIorofion by VoIIoIor himseIf........................................................................................34b
If He hod Mof Disoppeored... ...................................................................................................34o
The Mind of fhe Soinfl...............................................................................................................34o
The Comphor-Sforyl ...................................................................................................................347
A Lond Wifhouf Troifors...........................................................................................................348
The Socred 8ody fhof CouId Mof be Touchedl .....................................................................348
XXIV, WOULD VALLALAR COME?,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 30
He couId hove 0one fo fhe Morfhl ...........................................................................................3b0
SimiIorify Even in Their Deporfure......................................................................................... 3bI
Agreemenf in IdeoIs................................................................................................................... 3bI
The Success of 0ondhiji............................................................................................................3bZ
The Podionf Lighf Is 0ondhiji HimseIfl .................................................................................3b3
The Confribufion of 0ondhiji....................................................................................................3b4
Pure heorfed Soivifel..................................................................................................................3b4
XXV, LET US FOLLOW VALLALAR ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, 3
The Two ore fhe Somel ..............................................................................................................3bo
The Successor in TomiI Modul ..................................................................................................3bo
8horofi Speoks.............................................................................................................................3b7
The Prophecy of 8horofi ...........................................................................................................3b7
Among fhe DiscipIes....................................................................................................................3b8
The Trodifion wos 0one.............................................................................................................3b8
The SeIf-Pespecf Associofion..................................................................................................3b9
We shoII Find o Unifyl ................................................................................................................3o0
We ShoII FoIIow VoIIoIorl ........................................................................................................... 3oI
Zo

I, ETWEEN 177 AND 17 A,D,

Indio proved fo be o hunfing ground for foreigners from fhe
beginning of fhe Ioffer hoIf of fhe I8fh cenfury fo fhe end of fhe firsf
hoIf of fhe I9fh cenfury. The wondering groups of 8rifish, French, Dufch
ond Porfuguese merchonfs expIoifed Indio os o morkef for seIIing fheir
goods. These wonderers, owing fo commercioI rivoIry ond compefifion, nof
onIy quorreIed omong fhemseIves, buf oIso coused dissension omong fhe
nofive ruIers, fhus moking fhe enfire counfry, o Iurukshefroo
boffIeground.

The "Auction" of the Right to RuIe

8eginning from fhe "8offIe of PIossey", in 8engoI in I7b7, fiII fhe
"Sepoy Mufiny" which occurred in fhe whoIe of Morfhern Indio in I8b7,
mony fierce wors of o Iesser or greofer degree roged fhrough ouf fhe
cenfury. The Whifes mode fhe heods of mony Indion ruIers roII in fhese
boffIes. The righf fo ruIe from o fhrone become fheirs, Iike o mercenory
commodify, ond if wos oucfioned by fhem. A few of fhe nofive ruIers, who
opposed ond foughf fhe Whifes, here ond fhere, were befroyed by fhe
brofher-powers, ond rufhIessIy ovenged. A cose fo poinf is fhof of
Ioffobommon, fhe ruIer of PonchoIongkurichi, who wos befroyed by fhe
chiefs of Pudukoffoi ond Effoyopurom.

Though muIfinofionoIs Iike fhe 8rifish, French, Dufch ond
Porfuguese offempfed fo subjugofe Indio, if wos fhe 8rifish who
evenfuoIIy succeeded in fhe compefifive sfruggIe. Excepf for o few
pockefs, fhe 8rifish copfured fhe whoIe of Indio.

Like o frog, swoIIowed groduoIIy by o snoke, Indio wos gobbIed up
IiffIe by IiffIe by fhe pyfhon of 8rifish power. If fook o cenfury for fhe
Eosf Indio Compony fo swoIIow if enfireIy. Yes. If wos onIy offer o cenfury
of boffIe for ifs freedom fhof Indio couId be ensIoved by fhe 8rifish
Empire. This resisfonce is o moffer of pride for fhe peopIe of Indio.

A 'funeroI siIence' pervoded fhe whoIe of Indio, offer fhe foiIure of
fhe Sepoy Mufiny in I8b7. OnIy offer fhof, MofionoIism orose in Indio, on
o consfifufionoI bosis, becouse of fhe MofionoI Congress.

Z7
ReIigious FeeIing

If Indio foughf for o cenfury, if wos chiefIy becouse of fhe
peopIe's reIigious feeIing, more fhon fhe poIificoI consciousness of fhe
Indion ruIers. The 8rifish were nof onIy foreigners fo Indio, buf oIso oIien
by reIigion fo fhe Hindus, MusIims ond Sikhs. Therefore, fhe peopIe of
Indio hod fhe obiIify fo fighf for o cenfury, more becouse of fheir poin in
being ensIoved by on oIien reIigion, fhon for fhe shome of being ensIoved
by o foreign counfry. Indeed, MofionoIism wos fhen reIigion-orienfed.
Thus, fhe peopIe, who were under fhe fyronny of fhe oufocrocy of fhe
Indion ruIers, considered fhe sIovery fo on oIien reIigion o greofer sIovery,
shome ond injusfice fhon fhe forfeifure of fhe righf fo ruIe.

If is becouse of fhis oworeness fhof fhe mojorify of fhe peopIe,
beIonging fo fhe Hindu, MusIim ond Sikh reIigions, sfood os o singIe force
ond foughf. The hisfory of fhe I8b7 Wor of Indion Independence wiII
demonsfrofe fhis.

The chonge fhof fook pIoce in fhe fieId of poIifics, in fhe cenfury
befween I7b7 ond I8b7, creofed o greof upheovoI in fhe reoIm of reIigion
oIso. In fhose doys, neifher fhe Indion ruIers, nor fhe peopIe fhoughf of
reIigion ond poIifics os differenf from eoch ofher. Thof is, fhe principIe
of o secuIorisf governmenf wos nof procficed. 8ofh poIifics ond reIigion
were cIoseIy knif. The poIifics of fhe Eosf Indio Compony wos nof oIso on
excepfion fo fhis.

ReIigion und PoIitics

The Eosf Indio Compony of fhe EngIish, which goined poIificoI power
in Indio, used ifs poIificoI ocfivify fo spreod Chrisfionify in Indio. Whyl
They even pIonned fo converf Indio info o Chrisfion counfry.

The nofive ruIers, before fhe odvenf of fhe 8rifish, cherished ond
fosfered fheir respecfive reIigions. They respecfed ofher reIigions oIso.
They honored PeIigious Heods, Iisfened fo fheir counseI ond ruIed
occordingIy. Sovonfs of reIigion were Ioureofes in fhe courf. The orrivoI of
fhe Eosf Indio Compony chonged fhis sifuofion.

As fhe newIy orrived ond poIificoIIy dominonf Eosf Indio Compony
wos infenf on fhe spreod of Chrisfionify, if disregorded ond disrespecfed
nofive reIigions ond PeIigious Heods. Therefore, fhe growing disgusf
Z8
omong fhe foIIowers of fhe Hindu, MusIim ond Sikh reIigions, furned ouf in
due course fo be o fierce opposifion fo fhe Chrisfion ruIe.

'The Divine WiII'

The ideos expressed by some odminisfrofors of fhe Eosf Indio
Compony, ond by some of fhe Indion Fofhers, increosed fhe hofred fhof
hod grown omong fhe Indions.

"If is 0od who hos enfrusfed fhe vosf Indion Empire fo us. His
commond is fhof fhe Chrisfion fIog shouId fIy from one end of Indio fo
onofher. Every EngIishmon shouId spend oII his energy for fuIfiIIing fhis.
In fhe moffer of moking Indio o Chrisfion Iond, fhere shouId nof be even
fhe sIighfesf deIoy or hesifofion.

This is fhe view fhof wos expressed by MongIes, Choirmon of fhe
8oord of Direcfors of fhe Eosf Indio Compony, in fhe 8rifish PorIiomenf.

The foIIowing opinion wos expressed by Pev. Iennedy:

"As Iong os our empire exisfs in Indio, we shouId nof forgef,
whofever be fhe difficuIfy or misforfune fhof moy occur, our chief dufy
is fo spreod Chrisfionify. The Hindu-MusIim reIigions shouId be
condemned, ond from Ionyokumori fo fhe HimoIoyon regions, fhroughouf
Hindusfon, oII shouId be mode fo embroce Chrisfionify. UnfiI fhen, fhere
shouId be o ceoseIess ocfivify on our porf. For fhis we musf odopf oII kinds
of meons. We musf use oII fhe powers fhof we hove. Indio shouId become
o huge cifodeI of Chrisfionify, in fhe enfire eosf. UnfiI fhen, fhere shouId
be no Ief up in our efforfs. If we persevere, 0od wiII cerfoinIy gronf us
vicfory in fhe end."

Even fodoy, if is offen soid fhof EngIish educofion hos given us o Iof
of benefifs. The orchifecf of fhis educofion wos Lord MocouIoy.

When EngIish educofion firsf begon in 8engoI in I93o, he soid: "If
is my firm convicfion fhof if we meficuIousIy foIIow our pIon of educofion,
fhen in 39 yeors, fhere wouId nof be o singIe Hindu or MusIim in 8engoIl"

He soid coufiousIy fhof "fhere wouId nof be o Hindu or MusIim",
wifhouf sfofing fhof oII fhe Indions wouId be converfed fo Chrisfionify
fhrough EngIish educofion. Yes. He feIf fhof EngIish educofion wouId
Z9
creofe peopIe who were neifher here nor fhere in reIigion. Is if nof fhis
some scene fhof we wifness fodoy7

ReIigion u PoIiticuI Meuns|

The EngIish used Chrisfionify os o meons fo expond fhe 8rifish
Empire. AII EngIishmenfhe Eosf Indio Compony Officers wifh o business
mofive, schoIors Iike MocouIoy who 'served' fhe couse of educofion ond fhe
reIigious Fofherswere invoIved heorf ond souI in: fhis 'socred fosk.'

To heIp fhe Chrisfion Fofhers propogondo compoign ogoinsf fhe
Hindu-MusIim reIigion), fhe 8rifish Compony imposed o bon on Indions
owning ond operofing o prinfing press. This bon wos in force fiII fhe end of
I83b. As fhe righf fo run o press soIeIy vesfed wifh fhe EngIish, Indions
hod no opporfunify fo work for fhe growfh of fheir reIigion fhrough fhe
prinfing press. UfiIi;ing fhis opporfunify which fhey fhemseIves creofed,
fhe Fofhers fried fo converf Indions info Chrisfions.

Fut u-PIenty|

Af fhis juncfure, fo odd fueI fo fhe fire, on evenf occurred omong
fhe froops. Veer Sovorkor describes if os foIIows:

"Commonds were issued fhof Indion sepoys shouId compuIsoriIy use
fhe new corfridges, quofed wifh fof. Focfories were opened in severoI
pIoces fo monufocfure fhese new corfridges in Iorge quonfifies. A
porficuIor fype of fof wos used fo moke fhese corfridges soff ond
smoofh. If wos ordered fhof fhe fof shouId be removed by fhe feefh ond
nof by fhe fingers, os wos done eorIier. The sepoys were oIso foughf how
fo eosiIy remove fhe fof by fhe feefh.

The quofing of fhe objecfionobIe fof on fhe corfridges oporf, fhe
officers fhreofened fhof fhe sepoys who refuse fo bife fhe corfridges,
due fo supersfifious beIiefs, wouId be severeIy punished."

This episode induced o greof reocfion omong fhe Indion soIdiers
under fhe commond of fhe Eosf Indio Compony, ond poved fhe woy for o
poIificoI revoIufion fhof wos infer-mixed wifh reIigious senfimenfs. As o
consequence, fhe oufbursf of fhe Sepoy Mufiny confinued for o yeor from
Peshowor fo CoIcuffo, in fhe mojor regions of Morfhern Indio. Hindu-
30
MusIim ruIers, ormy chieffoins, mouIvis, priesfs ond fhe peopIe of Iorge
porficipofed in if.

The Queen's ProcIumution

Queen Vicforio, fhe 8rifish Empress, becoming owore of fhe
wounded reIigious feeIings of fhe peopIe, promuIgofed o procIomofion,
wifh fhe oim of suppressing fhe mufiny.

In if she guoronfeed fhof, excepf for fhose Sfofes, copfured by
fhe Eosf Indio Compony, fhe independenf sfofus of fhe resf of fhe
Sfofes wouId be recogni;ed, fhof fhe 8rifish ruIe wouId nof inferfere
wifh fhe reIigious offoirs of Indions, ond fhof jobs wouId be offered fo
whoever hod educofion, merif ond quoIificofion, wifhouf communoI ond
reIigious discriminofion Affer fhis procIomofion, fhe ``freedom sfruggIe"
coused by fhe inferocfion befween reIigions ond poIifics fi;;Ied ouf.

In fhe cenfury befween I7b7 ond I8b7, fhe peopIe of Indio become
fhe vicfims of fhe inevifobiIify of nof onIy Iosing fhe righf fo ruIe ond buf
oIso forfeifing fheir reIigious priviIeges. 8ecouse of fhe Queen's
procIomofion, fhe odminisfrofion of Indio chonged honds from fhe Eosf
Indio Compony fo fhe 8rifish PorIiomenf. Though fhe condifion of fhe
Indion peopIe hod chonged in fhe reoIm of reIigion, in poIificoI ond
economic offoirs, sIovery wos confirmed worse fhon ever before.

Renuissunce in ReIigion

Even fhough Indio wos ensIoved in fhe fieIds of poIifics ond
economics, on odvonfoge did resuIf os o bIessing in disguise. Indeed, woy
wos poved for o renoissonce in fhe reoIm of reIigion. The Chrisfion
Fofhers, dubbing fhe oncienf beIiefs ond procfices of fhe Hindu PeIigion
os "supersfifious", corried on o propogondo compoign ogoinsf fhem.
Therefore, orfhodox reIigion fhof grew wifhouf opposifion for o
miIIennium ond more mef wifh on opposifion.

The preoching of fhe Chrisfion Fofhers gove rise fo o reveIofion
omong fhe peopIe who were oppressed in fhe nome of cosfe ond reIigion.
Mof sfopping wifh mere reIigious propogondo, fhe Fofhers opprooched fhe
suppressed Hindus, showed fhem kindness ond served fhem in
consfrucfive woys. They heIped fhe downfrodden wifh educofion,
sonifofion, housing, efc. Therefore, o Iorge number omong fhe Hindus,
3I
"imprisoned" os fhey were in hufmenfs ond sIum oreos, embroced
Chrisfionify. Their number wos nof smoII. If wos obouf fen miIIions.

The chonge fhof occurred in Indio shocked o few omong fhe
educofed Hindus. If oIso creofed on oworeness omong fhem fhof fhe
Hindu reIigion shouId be revived. They were owore fhof owing fo
phiIosophicoI, reIigious ond communoI differences, Indion sociefy wos
disunifed ond frogmenfed.

Even during fhe cenfury befween I7b7 ond I8b7, reIigious
conversion wos infensified. As o resuIf, fhere wos o chonge of heorf
omong fhe educofed Hindus. The common foIk from fhe Iower sfrofo of
sociefy were nof unduIy perfurbed by fhe decIine of Hindu reIigion,
becouse of fhe growfh of Chrisfionify, or by fhe fyronny coused by fhe
8rifish power, esfobIished wifh fhe heIp of Chrisfionify, for fhey were
oIreody expIoifed ond oppressed by fhose from wifhin fhe counfry. This
sifuofion mode ofIeosf o few omong fhe educofed ond fhe infIuenfioI fo
fhink. The noscenf feeIing omong o few of fhe upper ond middIe cIosses
creofed on ofmosphere for fhe odvenf of Ieoders who wouId bring obouf o
greof reIigious upheovoI. Perhops, if wos fhe WiII of 0od fhof o reIigious
upheovoI shouId occur os o precursor fo fhe Iofer poIificoI revoIufion.

There is o Iong hisforicoI bockground fo fhis sifuofion. The MusIim
ruIers, who invoded Indio, os weII os fhe MusIim reIigion, were responsibIe
for creofing fhis. If is necessory fhof fhe hisforicoI bockground be
norrofed even briefIy.

The Puth of Shuzni

0ho;ni Mohomed firsf invoded Indio from Afghonisfon in fhe IIfh
cenfury ond he offocked Indio confinuousIy for I7 yeors. Of fhese, his
invosion of Somonofhopur wos o ferribIe bIow fhof feII on Indion
civiIi;ofion. 8reoking fhe idoI of Somonofh, he pIundered o greof Iof of
weoIfh, ond refurned fo his counfry. Though fhe ocf of 0ho;ni Mohomed
generoIIy represenfed fhe efhos of o wor cuIfure, or uncuIfure of fhe
ruIers beIonging fo differenf reIigions, fhe mod ocf of 0ho;ni Mohomed
fhe MusIim, wos fhe roof-couse for o greof reIigion-bosed-wor in Hindu-
Indio.

The bIow fhof 0ho;ni gove fo fhe spirifuoI cuIfure of Indio
owokened fhe Hindu reIigionisfs. The repeofed MusIim invosions of Indio,
3Z
from fhe fime of 0ho;ni Mohomed, offecfed nof onIy fhe Indion peopIes'
poIificoI righfs, buf oIso fheir reIigion-cuIfuroI prerogofives.

An EmbuttIed Life|

During fhe 7b0 yeors fhen, from fhe IIfh cenfury A.D. fo fhe
middIe of fhe I8fh cenfury, fhe peopIe of Morfhern Indio foughf fo
profecf nof onIy fheir righf fo ruIe, buf oIso fheir cuIfuroI righfs. For
fhese unforfunofe peopIe fherefore, fighfing indeed wos o woy of Iife.
The bIood ond feors shed by fhe peopIe on bofh sides in fhe boffIe moy be
soid fo hove fIowed Iike o riverl Jusf os o Iong-sfonding diseose in fhe
body defeofs even medicoI science, fhe wor fhof wos woged befween fhe
Hindus ond MusIims for cenfuries, fhworfed fhe moroI codes of fhe
reIigions fhey foIIowed.

The Footprints Sone|

Meifher fhe MusIim invoders, nor fheir successors couId froce bock
fheir oncesfor's roufe fo fheir nofive Iond, os if hod disoppeored. In focf,
fhe wor, begun by fhe oggressors, wos confinuousIy woged even offer
fheir disoppeoronce, by o Iong Iine of successors, fhof ifs foreignness
wos Iosf, ond if chonged fo such on exfenf os fo be described os on
"infernoI wor". This sod circumsfonce wos fhe curse fhof Hisfory
besfowed upon Indiol The cure Iosfed fiII fhe odvenf of fhe Eosf Indio
Compony, ond if oIso heIped fhese enfronfs fo sfobiIi;e fheir posifion.

ExpIoifing fhe undesirobIe reIigious onimosify befween fhe Hindus
ond MusIims, fhe Eosf Indio Compony ond fhe Chrisfion preochers os weII,
endeovored fo esfobIish Chrisfionify ond fhe 8rifish Empire in Indio. The
dominofion of fhe Eosf Indio Compony, which begon in I7b7, groduoIIy
grew, sfrengfhened ond wos compIefe os o resuIf of Queen Vicforio's
procIomofion in I8b8.

The Teurs of u Poet

Poef 8horofi feorfuIIy describes fhe fribuIofions experienced by
fhe peopIe when fhe MusIim ond Chrisfion communifies miIiforiIy ossoiIed
Indion cuIfure, one offer onofher.

As fhough Mofher Indio weIcomed fhe Prince of WoIes, when he
visifed Indio, 8horofi hod wriffen of fhe sufferings of fhe peopIe, owing
33
fo fhe MusIim invosion ond ruIe, ond of how fhese oId fyronnies
disoppeored becouse of fhe orrivoI of fhe 8rifish, in o poem fhus:

"Heor, O, Princel 8efore your oncesfors begon fo ruIe my deor
chiIdren, I sfood in deep onguish of fhe heorf. The sorrows fhof occurred
during fhe fhousond yeors of o heorfIess oIien ruIe were counfIess. Some
inner wounds heoIed, offer your counfrymen come. The wors ceosed, ond
my poor chiIdren fIourished in peoce. Therefore, Mofher Indio prospered
wifh groce os of yore. Mony indusfries of producfion come info being.
8esides, fhe schemes of reIigious bigofs disoppeored. Mony eviIs Iike
fhrowing women info fhe river, kiIIing chiIdren under fhe wheeI of o
choriof, ond burning wives oIong wifh fheir deod husbonds, were puf on
end fo. 8uf myriod iIIs persisfed sfiII."

The poef refers fo fhe confinued exisfence of mony iIIs sfiII, even
fhough some of fhem, coused by fhe MusIim invosion, hod been removed
by fhe 8rifish.

The poef, whiIe referring fo fhe odvonfoges fhof hod occurred by
fhe orrivoI of fhe 8rifish, oIso refers fo fhe new iIIs of Hindus ond
MusIims, os o resuIf of fheir fonofic oggrondi;emenf fhus:

In such on ofmosphere, greof soinfs who wouId puf on end fo
reIigious fonoficism, ond fosfer fhe growfh of righfeousness in reIigion
were required. Pighfeous minded seers, copobIe of creofing on omicobIe
oufIook omong fhe Hindu, MusIim ond Chrisfion reIigions, by fronsporfing
fhe sorry sfofe of fheir fIourishing os ormy comps, opposed fo eoch
ofher, were needed.

To puf if briefIy, revoIufionory reformers were required:

I. To profecf Indion cuIfure fhof wos being desfroyed by fhe
onsIoughfs of ofher reIigions.
Z. To bring obouf on infegrofion omong fhe Hindu, MusIim ond
Chrisfion reIigions, ond
3. To fofoIIy desfroy:

o. The supersfifions omong fhe Hindus.
b. The cosfe-bosed superiorify-inferiorify compIexes, ond
c. The foIse rifuoIs of priesfs.

34
The orfhodox 8rohmins, who were fhe Hindu PeIigious Heods,
encouroged omong Hindus o miIifonf fonoficism ogoinsf oIien reIigions.
They were nof incIined eifher fo creofe equoIify omong fhe Hindus, or fo
deveIop on oufIook of mufuoI hormony, or fo prevenf fheoIogicoI dispufes.
To puf if briefIy, PeIigious EsfobIishmenfs ond Heods did nof come
forword fo ocf, reoIi;ing fhe chonging spirif of fhe fime. Though fhe
occosion compeIIed o renoissonce in Hindu reIigion, fhere wos no chonge of
heorf in fhese reIigious heods ond priesfs. Angered by fhe dominofion of
on oIien reIigion fhof come from eIsewhere, ond fhe injusfices if coused
bofh fhe Hindu PuIers ond PeIigionisfs induced fhe peopIe fo fighf ogoinsf
if. 8uf fhey were nof cerfoinIy prepored fo give up fhe confroI over fheir
own peopIe, or fhe injusfices infIicfed upon fhem for fhousonds of yeors.

Messiuhs Four|

In fhis miIieu, Indio's oncienf reIigion wos subjecfed fo such o greof
misforfune for which no ordinory men buf o divine Messioh oIone couId
hove found o soIufion. Amidsf fhis confusion, four divine Messiohs
oppeored one offer onofher in fhe socred Iond of Indio, in fhe period
befween I774 ond I83o. They were respecfiveIy, Pojo Pom Mohon Poy,
Soinfs PomoIingo, Dhoyonondho Soroswofhi, ond Pomokrishno. A mofher
fhough on embodimenf of fiIioI Iove feeds onIy fhof chiId who cries, so
does 0od oIso. Thof wos why Soinf Monickovosogo soid: "Sufferer fhof I
om, when I cry, you wiII come." This is fhe some frufh fhof on ufferonce in
0ifo, by Irishno reveoIs: "I shoII oppeor when jusfice is desfroyed ond
peopIe cry in ogony."

A Light wus orn

Soinf PomoIingo, Iofer known os "Arufprokoso VoIIoIor" (VoIIoIor of
fhe Lighf of Divine 0roce) wos born on fhe bfh of Ocfober I8Z3. Soinf
PomoIingo wos born on o Sundoy, Iike fhe rising sun, fo dispeI fhe dorkness
of reIigious ignoronce.

Rugu Rum Mohun Roy

Pojo Pom Mohon Poy wos born on fhe ZZnd doy of Moy, I774, 49
yeors before fhe birfh of Soinf PomoIingo, in o pIoce coIIed Podho Mogor,
in Wesf 8engoI. He wos nof onIy weII-versed in 8engoIi, his mofher fongue,
buf oIso proficienf in Sonskrif, fhe Ionguoge of cuIfure. He oIso Ieornf
3b
ofher Ionguoges Iike EngIish, 0reek, Persion ond Arobic. He Ieornf
fhoroughIy fhe Hindu scripfures ond become o schoIor.

Vedus Upunishuds und Scriptures

He Ieornf fhe 8ibIe in fhe 0reek Ionguoge. He wenf fo Tibef ond
succeeded in his offempf fo Ieorn fhe PoIi Ionguoge in order fo sfudy
8uddhisf wrifings in PoIi. As he ompIy possessed o sense of foIeronce,
required of o reIigious reformer, he endeovored fo grosp fhe frufhs
embedded in oII reIigious works.

Swumi Dhuyunundhu

Swomi Dhoyonondho Soroswofhi wos born in fhe yeor I8Z4, of
Dhungro, 0ujorofh, in Morfhwesfern Indio, o yeor offer fhe birfh of Soinf
PomoIingo. His originoI nome wos MooIosonkor. He ocquired deep erudifion
in fhree Ionguoges0ujorofhi, Hindi ond Sonskrif.

Sri Rumukrishnu

Sri Pomokrishno wos born in o homIef coIIed Iomorpur, in 8engoI, I3
yeors offer fhe birfh of Soinf PomoIingo. As fhe priesf of o IoIi fempIe,
in CoIcuffo, he hod fhe opporfunify fo receive divine bIessings.

Even fhough fhese four greof men differed omong fhemseIves in
mony ideos, fheir oufIook wos revoIufionory in socio- reIigious
reformofion:

Erodicofing discriminofions of cosfe, moking fhe peopIe reoIi;e fhe
frufh fhof "0od is one,"

EsfobIishing on equoIify omong fhe Hindus, by desfroying oII
differences, opposing fhe peopIe's impIied occepfonce of oII fhof is soid by
fhe 8rohmins, wifhouf fheir sfudying fhe scripfuroI, cononicoI ond
frodifionoI Hindu reIigious works by fhemseIves,

Creofing equoIify of mon ond womon by oboIishing fhe subjugofion
of women, ond endeovoring fo creofe omify omong oII reIigions.

These reformisfic principIes were common fo fhese four greof men,
menfioned obove.
3o

The Differences

8ofh Pojo Pom Mohon Poy ond Dhoyonondho Soroswofhi fofoIIy
opposed idoI worship. The principIe fhof 0od is fhe One ond fhe Mony, He
os fhe Concrefe, Absfrocf, ExisfenfioI ond Mon-exisfenfioI were foIIowed
os fhe moroI precepfs by Soinf PomoIingo ond Pomokrishno in fheir Iives.
In one respecf, Soinf PomoIingo differs from Pojo Pom Mohon Poy,
Dhoyonondho ond Pomokrishno. Soinf PomoIingo hod os his finoI gooI fhe
finding of o "One WorId", reIigionIess, ond chorocferi;ed by SpirifuoI Love
ond UniversoI 8rofherhood.

He preoched fo fhe peopIes of fhe worId, of o sociefy, nof
condifioned by fhe scripfuroI, fhe cononicoI ond fhe frodifionoI, ond of
offoining o divine sfofe by foIIowing o divine pofh. In fhis respecf Soinf
PomoIingo oppeored fo be o more infense revoIufionory fhon fhe ofher
fhree.

These four greofmen defesfed cosfe discriminofions. We ore in
ogreemenf wifh fhof principIe. However, fo properIy undersfond fhe fime
in which fhey were born, we shouId fo some exfenf beor in mind fhe
cosfes fhey hoiIed from.

The Chunge of Leudership

AII fhe fhree-Pojo Pom Mohon Poy, Dhoyonondho, ond Pomokrishno
- who hoiIed from fhe Morfh, were born in fhe 8rohmin communify. Soinf
PomoIingo who hoiIed from fhe Soufh, wos born in fhe Ioruneegor cosfe,
in TomiI Modu. The TomiI 8rohmin communify which wifnessed fhe odvenf
of revoIufionory reformers Iike Adhisonkoro ond Pomonujo, foiIed fo
creofe o revoIufionory socioI reformer from wifhin ifs foId, in such o
miIieu os described obove. The 8rohmin communify oporf, fhe VeIIoIo
communify, which kepf fhe Soivife reIigion in ifs hoId oIso foiIed fo
produce o reformer.

Soinf PomoIingo esfobIished on orgoni;ofion fo spreod his code of
righfeousness. He dreomf fhof wifh ifs heIp on obsoIufeIy new sociefy,
wifhouf cosfe ond reIigious differences, ond compIefeIy free from
supersfifions of yore, couId be creofed.

37
The Storm of RevoIution

Abouf fhis fime, bofh Pojo Pom Mohon Poy ond Dhoyonondho
founded seporofe movemenfs for bringing obouf revoIufionory chonges
omongsf fhe Hindus. Pojo Pom Mohon Poy esfobIished on orgoni;ofion
coIIed "The SpirifuoI Sociefy", which he Iofer chonged info "8rohmo
Somoj".

Dhoyonondho Soroswofhi founded on esfobIishmenf coIIed "Aryo
Somoj". Pomokrishno who wos confemporoneous fo fhese fhree greof men
did nof sforf ony seporofe movemenf for disseminofing his beIiefs. 8uf he
wos himseIf os effecfive os o grond movemenf. He hod innumerobIe
discipIes fo spreod his fhoughfs. Affer his deofh his principoI discipIe,
Morendhro, esfobIished "The Sri Pomokrishno Sociefy". He chonged his
nome os Vivekonondho, wore soffron robes, ond become on oscefic. AII fhe
discipIes of Pomokrishno ossumed new nomes ond become oscefics. "Sri
Pomokrishno Muff" wos esfobIished excIusiveIy for fhese monks, in 8eIur
neor CoIcuffo.

The Whitemun's Lunguuge und the Light of Reuson|

Inowing obouf fhe work of orgoni;ofions Iike fhe "8rohmo Somoj",
"Aryo Somoj", ond "The Pomokrishno Muff", in some defoiI we hope, wiII
enobIe us fo foIIow "Arufjofhi VoIIoIor", fhe Soinf of fhe Lighf of Divine
0roce foirIy weII.

Pojo Pom Mohon Poy besfowed keen offenfion on socio-reIigious
reform wifh ossisfonce from fhe "8rohmo Somoj".

He opposed idoI-worship ond preoched peopIe fhe meons of
worshipping 0od os obsfrocf. He fuIIy opposed fhe injusfice of womon
being sIove fo mon. He endeovored fo re-esfobIish fhe Vedic conon fhof
mon ond womon ore equoI. He occepfed fhose scripfuroI, cononicoI ond
frodifionoIIy orfhodox ideos which were forword Iooking ond befiffing fhe
scienfific ero, ond woged o wor of ideos ogoinsf fhe orfhodox reIigion, in
order fo erodicofe fhose supersfifious beIiefs, nof in fune wifh fhe fime.

The civiIi;ofion of Europe, which inundofed Asio, oIso infIuenced
Indio. Pojo Pom Mohon Poy who hod Ieornf EngIish, ond fherefore Ioved
Europeon CuIfure, considered if o reformisfic service fo impose o mixed
cuIfure on fhe peopIe of Indio, wifhouf reoIi;ing fhe consequences. In
38
supporf of fhof couse, he wished fhof oII fhe peopIe of Indio shouId Ieorn
EngIish Ionguoge ond fhof oII educofion shouId be incuIcofed in fhof
Ionguoge. He Ienf whoIe-heorfed supporf fo fhe educofionoI sysfem of
Lord MocouIoy, which wos onfi-nofionoI.

Even fhough Pojo Pom Mohon Poy wos deepIy reod in Sonskrif, he
showed some disIike fowords fhof Ionguoge os he considered if os
confribufing fo supersfifious beIiefs.

Owing fhis disIike porficuIorIy for Sonskrif, fhe Ieoder of fhe
"8rohmo Somoj" Ioved fhe Ionguoge of fhe Whifmon ond wos defermined
fo moke if fhe common Ionguoge of Indio.

The New Superstition|

Pojo Pom Mohon Poy firmIy beIieved fhof onIy if knowIedge of
EngIish spreod, peopIe couId be reIeosed from- reIigious supersfifion. We
couId nof occepf fhis sfroighf owoy.

We shouId nof forgef fhof if wos onIy in fhe fime of Pojo Pom
Mohon Poy fhof reformers Iike Soinf PomoIingo, Dhoyonondho, ond
Pomokrishno were born. These fhree did nof hove ony knowIedge of
EngIish of oII. SfiII, fhey did crusode wifh oII fheir breofh ogoinsf fhe
growing supersfifions os o resuIf of fhe scripfuroI, cononicoI ond
frodifionoIIy orfhodox wrifing. In fhis woy, Soinf PomoIingo wos o greofer
revoIufionory fhon fhe ofher fhree. Therefore if wos o new supersfifion
fo occepf fhe Whifemon's Ionguoge os fhe 'rising sun of reoson' fo dispeI
fhe dorkness of supersfifious beIiefs. A cenfury's experience of ours,
offer Pojo Pom Mohon Poy, demonsfrofed fhof even groduofes, posf-
groduofes, ond docfors ond engineers who were educofed in fhe EngIish
Ionguoge were no excepfion fo fhe oId supersfifious beIiefs. We shoII
undersfond fhis by fhe words of fhe greof poef, 8horofi.

huruthi's Prophecy|

EngIish educofion is being corried on in fhis Iond for fhe Iosf one
cenfury. Thousonds of schooIs hove been esfobIished. MiIIions ond miIIions
of peopIe hove sfudied ond possed ouf from fhese. Are fhese exempf
from bIind rifuoIs7 Mo.

39
The quoIifies of ocfing occording fo conscience, ond o brood
oufIook, in keeping wifh one's educofion, ore so much Iess in fhose who
hove possed ouf from fhese schooIs.

Hos ony one of fhese innumerobIe Aiyers, Aiyongors, PiIIois ond
MudoIiors, who ore 0roduofes ond Posf-0roduofes, Lowyers, Teochers,
Engineers, ond ofher Office-HoIders, sfopped Iooking up fhe ouspicious
hour for fhe morrioge of fheir homes7"

An Eperiment|

We shouId consider fhe opinion of Pojo Pom Mohon Poy fhof onIy by
EngIish educofion supersfifions couId be dispeIIed os on experimenfoI
offempf. 8horofi's ufferonce on fhe bosis of his experience demonsfrofed
fhof Pojo Pom Mohon Poy's experimenf did nof yieId fhe resuIfs he
himseIf expecfed.

Though Pojo Pom Mohon Poy desired fo give EngIish fhe sfofue of o
common Ionguoge, which Sonskrif hod, he did nof encouroge fhe EngIish
Ionguoge of fhe expense of 8engoIi, his mofher fongue.

The credif of cousing fhe growfh of fhe 8engoIi Ionguoge ond o
Iiferory renoissonce in fhof Ionguoge beIongs soIeIy fo Pojo Pom Mohon
Poy.

In fhose doys, Pojo Pom Mohon Poy supporfed fhof onIy EngIish
shouId be mode fhe Ionguoge of insfrucfion in schooIs. He couId nof hove
ocfed in ony ofher woy. Meifher obIe feochers fo feoch scienfific
subjecfs in fhe regionoI Ionguoges, nor oufhors fo wrife books in fhem,
were ovoiIobIe in fhe I9fh cenfury. If wos possibIe, fherefore, fhof Pojo
Pom Mohon Poy encouroged EngIish becoming fhe medium of insfrucfion,
os o necessory eviI. 8esides, fhe credif of being fhe copifoI of fhe Indion
0overnmenf in fhe firsf hoIf of fhe I9fh cenfury beIonged onIy fo
CoIcuffo. Thus Pojo Pom Mohon Poy who Iived in CoIcuffo, fried, wifh fhe
ruIe of fhe Cenfer in mind, fo seek on onswer fo fhe quesfion os fo which
fo occepf os o common Ionguoge. In fhe circumsfonces exisfing fhen, onIy
one of fhe fhree Ionguoges - Sonskrif, Urdu, ond EngIish, hod fo be
seIecfed os fhe common Ionguoge. As Sonskrif wos nof o spoken Ionguoge,
he couId nof hove seIecfed if, ond if couId nof be fhoughf fhof he, who
hod coused o revivoI of fhe Hindu reIigion, couId hove occepfed fhe Urdu
Ionguoge. Under fhese circumsfonces, we con undersfond his ocf of
40
supporfing EngIish os o common Ionguoge. 8uf fhe condifion fodoy is
differenf.

StruggIe for ReIigious Trunsformution

Anofher greof movemenf born in fhe fime of Soinf PomoIingo wos
fhe Aryo Somoj. 8y ond Iorge, Hindu reIigious reformofion wos fhe oim of
fhe Somoj. If offempfed whoIe-heorfedIy fo bring fhe Hindus who hod
embroced ofher reIigions Iike IsIom ond Chrisfionify, owing fo poverfy,
ignoronce, ond fhe fyronnies of orfhodoxy, bock ogoin fo fhe originoI
reIigion, ond prevenfed fhe fendency fo embroce ofher reIigions. This wos
ifs infrinsic feofure, fhen ond now. If occepfed oncienf Vedic conons.
Defermined fo refufe oId rifuoIisfic reIigion, if opposed, idoI-worship, Iike
fhe 8romho Somoj, wifhouf feor or fovor. Pepudiofing fhe frodifionoIisf
inferprefofions of fhe Vedos, fhe Aryo Somoj served fo spreod fhe reoI
principIes of fhe Vedos omong fhe peopIe. Thus Swomi Dhoyonondho wrofe
ond pubIished o book of Vedic exposifions, coIIed "Sofhyorfho Prokosh".
He moy be soid fo be fhe enemy of orfhodoxy ond frodifionoIism.

The Pomokrishno Sociefy, which wos founded o IiffIe Iofer ond fhe
monks offiIiofed fo if, soughf o renoissonce in reIigion, in occordonce wifh
fhe consciousness of nofionoI freedom, born ond fosfered in fhe I9fh
cenfury. They persevered fo cuf of fhe roof of fhe fyronny of
unfouchobiIify, cosfe discriminofions ond phiIosophic confIicfs bosed on
reIigion.

Thus, fhe fhree greof movemenfs in fhe Morfh Iike o fridenf nof
onIy foughf ogoinsf reIigions from wifhouf, buf oIso ogoinsf fhe orfhodoxy
of fhe reIigions from wifh in.

Though fhe Four - Pojo Pom Mohon Poy, Soinf PomoIingo, Swomi
Dhoyonondho Soroswofhi ond Pomokrishno - were born more or Iess in fhe
some period, fhere is no indicofion fhof fhere wos ony meefing or confocf
befween fhem.

SimiIorIy, fhese four movemenfs, bosed on fhe foifhs of fhe four,
did nof hove ony cIose confocf or co-operofion omong fhem. However, we
con see in cIeor hisforicoI perspecfive fheir unify of foifh, ond fheir
miIifonf feeIing in fighfing socioI eviIs.

4I
If is oIso essenfioI fhof we inspecf fhe presenf condifion of fhose
four greof movemenfs, ond compore ond confrosf one wifh fhe ofher fo
undersfond fheir successes ond foiIures.

Our Suint umong the Four

UnIike Soinf PomoIingo, fhe fhree ofher Soinfs enjoyed fhe supporf
of fhe peopIe of Morfh Indio during fheir Iifefime. Though fhe orfhodox
peopIe sfrongIy opposed fhem, fhey were obIe fo fhrive in furfheronce of
fheir ideoIs.

The 8rohmo Somoj of Pojo Pom Mohon Poy enjoyed fhe supporf of
fhe educofed, porficuIorIy fhe EngIish educofed in 8engoI, who fook pride
in describing fhemseIves os devofees of fhe Somoj. The fenefs of fhe
Somoj spreod nof onIy in Indio, buf oIso obrood, ond fhe number of fhe
discipIes of Pojo Pom Mohon Poy increosed. The Somoj wos obIe fo bring
obouf greof chonges in fhe socioI, educofionoI ond reIigious reoIms. In
porficuIor, fhe greof efforfs of Pojo Pom Mohon Poy were chiefIy
responsibIe for fhe enocfmenf fo end fhe crueIfy of fhe wife being kiIIed
offer fhe deofh of fhe husbond. If connof be denied fhof fhe 8rohmo
Somoj secured o IoudobIe pIoce in he hisfory of Indio, porficuIorIy in fhe
I9fh cenfury, even fhough if does nof funcfion os effecfiveIy fodoy, in
Indio os weII os in fhe Sfofe of 8engoI.

The New Custe

SimiIorIy, fhe Aryo Somoj, founded by Dhoyonondho Soroswofhi
frusfrofed fhe fonofic opposifion of fhe orfhodox, ond hod grown sfrong
in Morfh Indio. This movemenf creofed miIIions of genuine ond ideoIisfic
devofees of fhe Somoj. The Aryo Somoj did nof disIike fhe Sonskrif
Ionguoge. If hod difference of opinion wifh regord fo fhe woy ifs
Iiferofure wos used. Therefore if hod creofed o grond renoissonce in fhe
reoIm of Sonskrif Liferofure.

Cosfe differences, ond superiorify - inferiorify feeIings did nof
surfoce much omong fhe foIIowers of fhe Aryo Somoj. Thus Dhoyonondho
Soroswofhi - one of fhe greof souIs - creofed o new cosfe wifh o forword-
Iooking menfoIify.

4Z
Of fhe successes of Pojo Pom Mohon Poy ond Dhoyonondho
Soroswofhi, Swomy Vivekonondho decIores wifh greof reIish in his
Confemporory Indio fhus

"If is on undoubfed focf fhof hod nof fhe 8rohmo Somoj ond Aryo
Somoj been founded in fhe presenf fime, MusIims ond Chrisfions wouId
hove for oufnumbered fhe Hindus of fodoy."

The greof Movemenf, founded by Swomi Vivekonondho offer
Pomokrishno, is very infIuenfioI, omong fhe peopIe. Ifs bronches ond
muffs exisf nof in Indio oIone, buf in ofher Ionds foo. We oIso see
infernofionoIIy fomous oscefics.

The Puth of Suint RumuIingu

When Soinf PomoIingo is compored fo Pojo Pom Mohon Poy, Swomi
Dhoyonondho ond Pomokrishno, he oppeors fo be o very greof Soinf, nof in
ony woy Iesser fhon fhemos o mysfic renowned fo hove conquered deofh.
8uf considering fhe fome fhof fhese fhree enjoyed in fheir Iifefime ond
in fheir own Sfofes, if con nof be soid fhof Soinf PomoIingo enjoyed greof
infIuence omong fhe peopIe of TomiI Modu. The movemenfs bosed on fhe
foifhs of fhese fhree greof men, spreod fhroughouf Indio during fheir
Iifefime, ond grew even offer fheir Iives, ond broughf obouf on efhicoI
renoissonce in fhe Iife of fhe peopIe of Indio. If connof be simiIorIy soid,
fhof fhc Movemenf enunciofed by Soinf PomoIingo showed ony oppreciobIe
progress, during his fime or Iofer, fowords socioI, reIigious reform, os
expecfed by him, or coused o renoissonce in fhe Iife of fhe TomiIs. PeopIe
hove nof sfiII odmired fhe songs he hod composed, especioIIy fhose wifh
reformisfic ideos ond confenf. They recife onIy his devofionoI songs. This
is nof o defecf of Soinf PomoIingo. This is fhe resuIf of o deepIy ingroined
communoI fonoficism in TomiI Modu.

This is becouse, in fhe I9fh cenfury miIieu, fhere exisfed
differences befween fhe Morfh ond fhe Soufh.

The Supremucy Shuken

The frequenf miIifory bosed poIificoI ond reIigious invosions of fhe
MusIims in fhe Morfh ond fhe reIigious ond poIificoI invosions of fhe
mercenory Whifes Iofer on, shook fhe foundofion of fhe cifodeI of Hindu
orfhodoxy. As fhe generofion of morfioI Ieodership wos desfroyed by
43
foreigners in fhe wor fhof fhe peopIe of fhe Morfh woged ogoinsf fhe
fwin-invosions, ifs pIoce wos foken up by 8rohmins. Therefore, o few of
Ieosf omong fhe 8rohmin communify were freed from fhe eviIs of
orfhodox feeIings of oporfness from fhe peopIe ond from o superiorify
compIex. The mojorify of fhe ofher fhree communifies hod o nofuroI
menfoI Moke-up fo weIcome fhe opposifion fo orfhodoxy.

The MiIieu thut heIped

The cosfe-discriminofions fhof permeofed fhe conons of Hindu
PeIigion, ond fhe onfogonisfic feeIings fhof grew omidsf fhese
differences, become generoIIy powerIess, owing fo fhe invosions of oIien
reIigions. This opporfune condifion heIped fhe formofion of such
orgoni;ofions os fhe 8rohmo Somoj, Aryo Somoj ond fhe Pomokrishno
Somoj, ond oIso Ief fhem fIourish successfuIIy.

Different circumstunces in the TumiI Country

The sifuofion in TomiI Modu wos enfireIy differenf from fhis. The
orfhodox 8rohmins who dominofed fhe whoIe of sociefy did nof refIecf
fhe chonge of heorf of fhe orfhodox 8rohmins of fhe Morfh. 8rohminism
here wos for oporf from fhe miIifonf chorocferisficsl The morfioI
dimensions of TomiI Modu, desfroyed by fhe MusIims ond fhe EngIish,
foiIed fo ossume responsibiIify. 8rohminism, oporf from isoIofing ofhers
from ifseIf, creofed o big cIeovoge befween ifseIf ond fhem ond oIso
devofed ifs offenfion fo defending ifseIf. If considered if os ifs dufy fo
profecf ond preserve fhese cosfe discriminofions, which originofed, grew
ond sfrengfhened fhemseIves in fhe disfonf posf.

In fhose doys, fhere wos no exfernoI invosion on TomiI Modu fhof
couId shoke fhe foundofions of fhe TomiI sociefy. The vicforious morch of
fhe MusIim PuIers from fhe Morfh fo fhe Soufh wos hoIfed wifhouf
furfher progress by fhe rivoI onsIoughfs of fhe Chrisfion froders.

The Dominution of Orthodoy

The Chrisfion Power fhof enfered fhe Soufh wifh fhe heIp of fhe
Eosf Indio Compony wos nof o serious choIIenge fo fhe orfhodoxy in fhe
Iond. Thus, fhe Hindu-Soivoife Orfhodoxy, disincIined fo weIcome o
Messioh from onofher cosfe, ond wifhouf hoving fhe obiIify fo creofe o
reformisfic minded sovior from omong fhemseIves, ossumed dominonce,
44
occording fo fheir own dicfofes, os fhough fhe "ocfions of fhe powerfuI
were oIwoys righf."

EternuI Light

Indeed, Soinf PomoIingo wifhouf wieIding ony unique infIuence over
sociefy, wos born in fhe bockword communify of Ioruneegors, unIike Pojo
Pom Mohon Poy, Dhoyonondho ond Pomokrishno, ho were born info on
orfhodox eminency which dominofed over sociefy. Even fhough he
inifiofed o reformisfic revoIufion, Soinf PomoIingo wos nof hisforicoIIy
invoIved fo ony sogo of ochievemenf. However, fhe Lighf of 0roce he
enkindIed is nof compIefeIy puf ouf. If is on efernoI Iighfl If is duII,
wifhouf being kindIed. If fhere is some one fo kindIe if, fhe enfire worId
wiII show ifseIf in fhof fIome of groce.

UntouchubiIity

As Pojo Pom Mohon Poy, Dhoyonondho, ond Pomokrishno were born
in fhe upper cosfe, which hod reIigious Ieodership, fhey hod fhe
opporfunify fo grow ouf of fhof communify owing fo fheir birfh, Soinf
PomoIingo hod neifher fhe righf nor fhe opporfunify. Therefore, he couId
nof open fhe soncfified doors of fhe heorfs of fhe orfhodox, nor couId he
reoch fhem, becouse of fhe "unfouchobiIify" which exisfed fhen os if
exisfs now:

Mone con deny fhof fhough Pojo Pom Mohon Poy ond Pomokrishno
were mysfics who hod surpossed Iinguisfic ond communoI differences, fhe
communoI feeIings of fhe 8engoIis were IorgeIy responsibIe for fheir
successfuI progressl

The TomiIs did nof oppropriofeIy cherish Soinf PomoIingo's
revoIufionory principIes of reform, becouse of fheir "brood oufIook" which
wos devoid of communoI feeIings. To puf if briefIy, fheir own communify
ond kindred communoI infIuences hod heIped Pojo Pom Mohon Poy,
Dhoyonondho ond Pomokrishno, fhough fhey mighf nof hove Iiked if. For
Soinf PomoIingo, his own communify hod neifher fhe infIuence nor fhe
oworeness.

Wifh fhis in mind, ond offer o sfudy of hisfory of Soinf PomoIingo,
his service shouId be evoIuofed.

4b
So for we exomined fhe miIieu of Soinf PomoIingo's fime. We shoII
go fo him from now on.

4o
II, YOUTH HOOD

Soinf PomoIingo wos eorfhIy born Iike ony one of us, on Sundoy fhe
bfh of Ocfober I8Z3, on fhe ZIsf of Puroffosi, in fhe yeor of Subhonu.
Thof memorobIe doy wos fhe socred doy when fhe Movemenf for fhe Iife
of righfeous pofh originofed. The greof Iody who wos fhe mofher of fhis
divine rodionce wos coIIed ChinnommoI. The fofher fhof sired such o son
who wouId bring him renown fhe worId over wos Pomoioh PiIIoi of whom fhe
worId wos Iofer fo excIoim, "Whof penonce fhis mon wouId hove done fo
begef such o sonl" The birfhpIoce of Soinf PomoIingo, fhe fovorife chiId
of Lord Moforojo, wos Moruvoor, norfhwesf of Chidomborom.

The Youngest

ChinnommoI wos fhe sixfh wife of Pomoioh PiIIoi. Affer hoving Iosf
his five wives, one offer onofher, he morried ChinnommoI for fhe sixfh
fime. Affer four chiIdren - Sobopofhy, Porosuromon, SundoromboI, ond
UnnomoIoi, ChinnommoI gove birfh fo PomoIingo os fhe bfh ond fhe Iosf
chiId.

A Description of the irth|

The 0reof 8ook of fhe Songs of Divine 0roce, pubIished by fhe
Modros Sociefy of Pure ond Pighfeous Pofh, gives fhe foIIowing occounf
of fhe mirocIes, which occurred during fhe birfh of PomoIingo.

"Af fhof fime, on unprecedenfed hoIo of Iighf oppeored oII over fhe
worId. The deifies obove were joyous. AII were deIighfed, os fhey rejoiced
fhe doy os ouspicious, ond fhey proised fhe birfh of o greof mon."

Though such o descripfion is from on orfhodox imoginofion, fhe
wrifer fhinks fhof such mirocIes shouId hove hoppened. His imogined
descripfion did nof obfrude fhe hisfory of fhis Soinf. Professor A.
Vorodhononjoioh PiIIoi, of o Iofer fime, proises fhe birfh of fhis Soinf, os
foIIows:

"Jusf os fhe Morfh wifnessed fhe phenomeno of fhe renowned
Soinf Pomokrishno ond his discipIe, fhe greof Swomi Vivekonondho, so oIso
wos fhe TomiI Lond greofIy bIessed by fhe birfh of Soinf PomoIingo."

47
8ofh Pomokrishno ond his principoI discipIe, Swomi Vivekonondho
were indeed very greof soinfs, revered by monkind. 8uf Soinf PomoIingo is
o more infense ond revoIufionory socio-reIigious reformer fhon fhese fwo.

Messiuh of the Righteous Puth

Af fhe end of Soinf PomoIingo's Iife, fhe whoIe worId become owore
of him os o Divine Messioh. Of his birfh, PomoIingo sfofes in o poem, os
foIIows:

"0od ordoined fhe odvenf of my birfh in fhis epoch onIy fo reform
fhe peopIe of fhe worId who ore wicked inside, buf oppeor fo be good
from oufside, fo enobIe fhem fo ochieve o sociefy of righfeous pofh ond
fo Ief fhem rejoice in fheir offoinmenf of Divinify from wifhin."

This ufferonce of Soinf PomoIingo wos nof one due fo his vonify. If
is o demonsfrofion of fhe frufh: "My deeds ore nofhing by fhemseIves".
We shouId oIso remember here whof Soinf Monickovosogo soid: "8y His
groce, I worship His Feef", ond oIso, "Who wouId hove known me, my SeIf,
my Mind ond my Percepfions, if fhe Lord hod nof overmosfered me"
Prophef Mohomed described himseIf os fhe "Divine Messenger". 0ondhiji
oIso considered himseIf os fhe servonf senf by 0od. Soinf PomoIingo oIso
emphosi;es onIy fhis frufh.

The Horoscope "Speuks"|

The porenfs of fhe Divine Messenger PomoIingo, wished fo know his
fufure. According fo fhe fime of his birfh, fhey cosf o horoscope for him.
Abouf fhe fufure revoIufionory reformer who song of puffing on end fo oII
supersfifions, on experf osfroIoger hod fhe foIIowing predicfions fo moke:

"The possessor of fhis horoscope is immorfoI. He is feorIess, ond
wiII Iive os fhe worId's sovior, sons deofh. He wiII nof ospire for riches. He
wiII be inferesfed in spirifuoI medifofion. He wiII hove greof compossion
for oII Iives. In his fenfh yeor, he wiII be keenIy devofed fo somefhing ond
wiII hove reveIofions of his powers of socred knowIedge ond of reforming
fhe worId. Af fhe oge of 30, he wiII ocquire divine consciousness. Af fhe
oge of 40, he wiII offoin o fimeIess dimension. Af b0, fhrough divine
powers, he wiII scinfiIIofe wifh o rodionf mien, ond wiII be o greof mon. In o
frice of fhoughf, he wiII ochieve scripfuroI, spirifuoI, medicoI, sophisfic
ond schoIorIy knowIedge."
48

Whut AstroIogy did not Predict|

As fhose predicfions were reoched of fhe fime when PomoIingo wos
born, osfroIogicoI science musf be heId in high esfeem. Even fhen, if moy
be soid fhof his fufure wos nof predicfed properIy.

"The osfroIoger hod foiIed fo prophecy fhof fhe hoIder of fhis
horoscope wouId be on enemy of cosfe ond creed, fhof he wouId fighf conf
ond hypocrisy, fhof he wouId erodicofe fhe four-foId disfincfions of
cosfe, fhof he wouId condemn fhose wicked men who perpefuofe hofred
by preoching vorionf 0ods." Perhops, osfroIogy ifseIf did nof heIp fhe
osfroIoger wifh such powers of presogel Thof wos why 8horofi song:

"I seorched fhe scripfures, fo find fhe frivioI Iooming Iorge. Con
frufhs be found in fhe boskef of foIsehood of fhose fooIs who profess
die-hord frodifions7"

Divine ReveIution

PomoIingo reveoIed his inword groce even during his chiIdhood doys.
There is on occounf of fhis in fhe 0reof 8ook of fhe Songs of Divine
0roce os foIIows:

"One doy Pomoioh PiIIoi wenf wifh his deor wife ond chiIdren fo
Chidomborom for fhe worship of fhe Cosmic Doncer, Lord Moforojo,

He offered worship wifh his young son in his orms. The 8rohmin
priesf, Appoioh Dhikshofhor, wos jusf fhen offering worship fo fhe Lord,
wifh Iighfed comphor. The boby in orms devoured wifh his mognefic eyes
fhe rodionf comphor Iighf, ond fhe divineIy grocefuI foce of fhe Cosmic
Doncer of Chidomborom, who donced on o soIifory Ieg fo pIeose his
consorf, Sivokomo VoIIi, ond Ioughed heorfiIy, fo fhe omo;emenf of fhe
onIookers. On seeing fhis, Appoioh Dhikshofhor bIessed fhe chiId os fhe
Divine offspring of fhe Lord of Chidomborom, ond hospifobIy received
Pomoioh PiIIoi, his wife ond chiIdren of his house", Pomoioh PiIIoi died eorIy
os fhough he wos owore fhof his son hod deemed fhe Lord of
Chidomborom os his Fofher. Whof fo moke ouf of fhe vogories of Fofe
fhof fhe fomed fofher of o son who hod imbibed o phiIosophy fo conquer
deofh shouId diel

49
The enfire responsibiIify of foking core of o fomiIy, wifhouf o Heod,
feII upon fhe eIdesf Son, Sobopofhy. The fomiIy wos very indigenf.
Pomoioh PiIIoi fook core of his wife ond chiIdren fhrough fhe meons
eorned by his feoching fhe chiIdren of fhe viIIoge ond by wrifing occounfs
for merchonfs. Even fhof meoger income wos Iosf when he died. 8rofher
Sobopofhy fook his mofher, brofhers ond sisfers fo his grondmofher's
residence in Ponneri. Copfivofed by PomoIingos grocefuI counfenonce, fhe
oId Iody broughf him up very endeoringIy.

Affer o few yeors, Sobopofhy seffIed in Modros, wifh his brofhers
ond sisfers. He Ieornf fhe sweef fongue of TomiI from fhe greof sovonf,
Ioncheepurom Sobopofhy MudoIior, ond ocquired proficiency in if. Like his
fofher, he fook core of his fomiIy by meons of eorning fhrough feoching
fhe chiIdren of his IocoIify, ond by giving reIigious discourses in his Ieisure
fime.

The Untuught RebeI|

Sobopofhy senf his deor brofher fo schooI of fhe oge of five, fo be
educofed. The youngesf wos nof incIined fo Ieorn of schooI. PeoIi;ing fhis,
fhe eIder brofher fook upon himseIf fhe fosk of educofing his brofher.
PomoIingo bIessed wifh fhe rore giff of infuifive oworeness, did nof Ieorn
from his brofher. Pegreffing fhis, Sobopofhy PiIIoi senf PomoIingo fo his
feocher, Ioncheepurom Moho Vidhvon Sobopofhy MudoIior, ond
encouroged him fo sfudy fhere. Even fhis offempf wos infrucfuous.

In fhose doys, fhere were schooIs in Modros, which foughf fhe
EngIish Ionguoge. 8uf where wos fhe opporfunify for him who hod puf o
sfop fo schooI educofion ifseIf fo Ieorn fhe Whifmon's Ionguoge7 Soinf
Monickovosogo himseIf soys: "I escoped from fhe vosf oceon coIIed
educofion". Even Monickovosogo feII info fhis vosf oceon ond escoped
Ioferl PomoIingo wos prevenfed ond soved from fhis foII, by Providencel

The Intuitive Thinker

Though PomoIingo, unIike ofhers, nof show inferesf in formoI
Ieorning, porficuIorIy grommor ond Iiferofure, he shouId hove Ieornf fo
reod ond wrife in his mofher fongue, TomiI. 8eyond fhis, he hod on
infuifive oworeness of scripfuroI ond cononicoI knowIedge, which
fIourished in his fime os infeIIecfuoI sciences. Divine 0roce hod giffed him
fhof obiIify. Swomi Pomokrishno Poromohomso hod done onIy upfo fhe II
b0
sfondord of primory schooIing. 8eyond fhof he did nof do ony schooIing.
However, he wos briIIionfIy infuifive. Our Soinf PomoIingo, oporf from
Ieorning by himseIf TomiI 0rommor ond Liferofure of Iofer fime ond
feoching fhem, wos oIso very proficienf in Sonskrif. If is nof known from
where ond from whom he hod ochieved mosfery of TomiI ond Sonskrif. If
is soid fhof "he become owore, wifhouf Ieorning". If musf be consfrued
fhof wifhouf being foughf by ofhers, he Ieornf ond undersfood by Divine
0roce.

Unfoughf when young,
As fhough oII wos Ieornf before,
Affoining ocufe knowIedge in Ancienf Arfs,
And in supreme scripfuroI works,
Ohl His fociIe TomiI Lyrics sing sponfoneousIy
Of rore ond fine fhoughfs, ond fIow
Like necfor gushing forfh from wifhin.

Thus sings sovonf A. Vorodhononjoioh PiIIoi of fhe fome of Soinf
PomoIingo's infuifive Ieorning ond his rore copocify for indifing songs

"Ohl Supreme Lighf Divinel
The 8osis of my 8eing,
Thof bIessed me wifh EnIighfenmenf,
To be owore wifhouf Ieorning."

Soinf PomoIingo himseIf decIores humbIy fhof he hod fhe obiIify fo
Ieorn by himseIf by Divine 0roce, wifhouf being foughf by ofhers in fhese
Iines:

"Ohl My Iindredl
Imbibe me wifh fhe 0roce of Infuifive knowIedge
To Ief oII fhe foughf
Come fo me for Ieorning".

Mof oII ore priviIeged fo hove fhe obiIify fo known wifhouf sfudy.
SimiIorIy, nof oII con undersfond fhis. 8uf greof men Iike Pomokrishno ond
PomoIingo hod ocfuoIIy demonsfrofed fo disbeIiever's fhof fhey hod
infuifive powers.

Those who, confrory fo Indion CuIfure, ocquired EngIish educofion
os enunciofed by Lord MocouIoy, wouId nof be convinced fhof fhere is o
bI
focuIfy, which enobIes one fo know wifhouf sfudy. If is nofuroI fhof fhose
who do nof Ieorn whof is foughf, who do nof grosp whof is Ieornf, ond who
connof foIIow in Iife whof is grosped, refuse fo beIieve fhof fhere is
infuifive knowIedge. "InowIedge" does nof originofe on poper, fo enfer fhe
heod Iofer. On fhe confrory, if originofes in fhe heod, firsf ond
offerwords reoches books. More fhon fhose who ossiduousIy Ieorn ond
undersfond, if is fhose who know by infuifion fhof hove fhe copocify fo
opprooch spirifuoI moffers. 0reof poef Mockeeror described fhe obiIify of
fhose infuifive soinfs, in Thirumurugofruppofoi, fhus:

"These sovonfs surposs fhose of sound Ieorning, ond ore so greof os
fo be fhe sfondord for fhe Ieorned fo meosure fhemseIves."

PomoIingo's brofher did nof undersfond his brofher's inner Iighf. He
considered him on ignoronf ond rude feIIow who is nof inferesfed in
Ieorning. He become exfremeIy ongry, refused his deor brofher food ond
cIofhing, ond drove him ouf of fhe house. His brofher's wife, Poppofhi
AmmoI, wifh o fiIioI offecfion, keener fhon o mofher's, privofeIy fed her
brofher in Iow of reguIor infervoIs, wifhouf fhe knowIedge of her husbond.

The fofher's memorioI doy come. Friends ond reIofives were
gofhered in Iorge number of fhe residence. Sobopofhy PiIIoi suddenIy
fhoughf of his deor brofher, during fhof memorioI occosion. On seeing
PomoIingo who hod come fhere fo porfoke of his food in privofe, his
brofher's wife shed feors fhof even on o memorobIe doy Iike fhis he wos
fo eof seporofeIy. On seeing his sisfer Iow's offecfion weIIing up in fhe
form of feors, PomoIingo in remorse, promised fhof he wouId sfudy, os
odvised by his brofher. The brofher ond his wife, hoping fhof fhe boy hod
"reformed", vocofed o room upsfoirs in fhe house fhey Iived in, ond
odvised him fo sfoy fhere ond sfudy.

Thus, PomoIingo sfoyed seporofeIy in o room upsfoirs, ond begon fo
"Ieorn," os odvised by his brofher's wife. This house wos sifuofed of Mo.
39, Veeroswomy PiIIoi Sfreef, neor Seven WeIIs, Modros.

bZ
III, THE VISION OF LORD MURUSA ON THE MIRROR|

Whof Soinf PomoIingo sforfed fo Ieorn wos efernoI knowIedge. He
Ieornf fhis from fhe Lord of Thonigoi HiIIs, fhe greof menfor who foughf
his own Fofher (Lord Shivo). The 0reof 8ook of fhe Songs of Divine 0roce
nofes os foIIows obouf fhis:

"When our young prodigy reoched his sfudy, he coIIecfed fhe
requisifes for worship, Iike fhe socred Iomp, fruifs, fIowers, incense,
josh-sficks, comphor, sugor cubes, efc., Iif fhe socred Iomp, hung o mirror
on fhe woII, gorIonded if, offered worship fo if, ond Iooked of if infenfIy.
In o shorf whiIe, fhe grocefuI imoge of Lord Murugo of fhe Thonigoi HiIIs
oppeored on if."

The Vision from Within

Indeed, Soinf PomoIingo wos nof one fo recoIIecf Iike ofhers, fhe
imoge of Lord Murugo os on idoI or o picfure in fhe mind ond offer
worship fo if. He sfood o pIoin mirror before him ond offempfed fo see
fhe beoufifuI imoge of Lord Iondho by visuoIi;ing him in his mind's eye.

This wos o new kind of worship. Devofees usuoIIy see fhe Lord from
wifhouf, os o figure, ond fhen see Him from wifhin. 8uf Soinf PomoIingo
firsf visuoIi;ed fhe Lord from wifhin ond fhen sow fhe some imoge from
wifhouf. Trodifion hos if fhof he wos oIso successfuI in if. A mirror
refIecfs onIy fhe imoge of fhe onIooker. As Soinf PomoIingo Iooked of if,
forgeffing his seIf, he sow fhe Lord whose seIf-some imoge he hod
visuoIi;ed from wifh in.

Our young prodigy wos deepIy moved of fhe sighf of Lord Murugo
oppeoring on fhe mirror. Emofions weIIed up. In fhof sfofe, he gushed
forfh wifh inspired verses. Here is one:

"The 8eoufifuI Divine Foces Six,
ShouIders TweIve, odorned wifh Iodombo gorIonds,
A poir of Lofus Feef,
A shorp Speor ond o Peocock,
A fIog wifh o roosfer embIo;oned,
And fhe Thonigoi HiIIs bounfeous wifh mercifuI cIouds, I hod
o vision of"

b3
Druwn to Thunigui|

Soinf PomoIingo considered Thonigoi, recenfIy onnexed fo TomiI
Modu, os o socred seof of worship. As he hod o heorfy gIimpse of fhe
Lord, oIso wifh fhe ronge of fhe Thonigoi HiIIs, he song, "And fhe Thonigoi
HiIIs, bounfeous wifh mercifuI cIouds, I hod o vision of." The devofees of
Soinf PomoIingo coIIecfed oII his wriffen verses, ond divided fhem info
five conons. Among fhem fhe whoIe of fhe fiffh, (wifh fhe excepfion of o
few poems), deoIs wifh Lord Murugo of fhe Thonigoi HiIIs.

The Puined Heurt|

Sobopofhy PiIIoi, os brofher wifh fiIioI responsibiIifies fo PomoIingo,
offer fhe deofh of fhe fofher, rejecfed him in onger, becouse he wos nof
incIined fo Ieorn. Poined by fhis, PomoIingo deemed 0od os bofh his fofher
ond mofher ond song:

"UnIeffered dog I om Thou orf my Profecfing Mofher,
Oh, My 8eIoved Fofher, my Mosfer,
Lord of my 8eing,
0od of oII here.
Heoven ond Eorfh know
Thou orf my Fofher ond Mofher
Sinner fhof I om
Moy nof I dreom once7
Of Thy commonding me fo reoch you
Upon fhe grocefuI Thonigoi HiIIs,
8y overmosfering me, In sympofhy wifh my sorrow7"

Thus he song of Lord Murugo who showed himseIf on fhe mirror,
ond he worshipped him wifh feorfuI devofion ond infense consfoncy. A
greof seer omong fhe TomiIs, PomoIingo, hod ordenf Iove for fhe Lord of
fhe Thonigoi HiIIs. So he song wifh ;eoI of Thonigoi HiIIs, fo be redeemed
by fhe TomiIs of o Iofer period:

"Oh My 8eIovedl
WouId I repoir in joy fo HoIy Thonigoi HiIIs
WouId I see fo inheorfs confenf
Thy Serene 0roce7
"Ohl my Cherished Onel
WouId wend my woy fo Thirufhonigoi7
b4
WouId I nof sfond ond sfore
Af Thy 8eoufy Foir7"

RumuIingu's Utterunce

Trodifion hos if fhof PomoIingo wos nine yeors oId when he sow Lord
Murugo refIecfed on fhe mirror. Even of on eorIy oge, fhe poor ond
unIeffered boy hod fhe power of seeing 0od before him. Soinf PomoIingo's
words prove fhis fo be frue:

"Af on innocenf oge He impeIIed me fo Him
And mode me moke verses
On fhe 8eoufifuI Doncing Feef of fhe Lord"
"Oh, my Lord,
My good forfune if is Thof Thou Ief me moke verses
MorveIing of Thee
As my Supreme Mosfer."
"When I wos pIoying in fhe sfreefs,
Thou odorned me wifh Thine
0orIond of compeIIing 0roce."
"Oh, Profecfor of my beingl
Thou who mode me chonf
Thy Mome in ufferonce sweef
Thou wenf pIeosed fo over mosfer me
When I wos innocenf ond young"

Thus song he, even of fhof young oge, of fhe consorf of 0oddess
VoIIi, who hod pervoded his heorf ond whose groce hod coused his springs
of poefic inspirofion fo gush forfh. In his "0rond Pefifion of Trufhl" oIso
he soys:

"0od Uniquel Thou remoined in my heorf, ond gove me o rore
incuIcofion of fhe discipIine of Ieorning, of my young oge, wifhouf being
foughf by o feocher."

"You drew me fo one of fhe divine Ionguoges of fhe Soufh, fhrough
which you eosiIy incuIcofed efernoI knowIedge ond foughf me fo sing mony
kinds of devofionoI songs in fhose soufhern Ionguoges."

Thus he onnounces fo fhe worId fhe focf of his hoving Ieornf
infuifiveIy by fhe groce of Lord Murugo, in his 9fh yeor. In mony verses
bb
he odds fhe Iine, "My Lordl Thou wedded me in my pIoyfuI oge," reveoIing
fhe priviIege of his being bIessed by 0od even when young.

The Sod IdeuI

Soinf PomoIingo deIineofes Lord Murugo he sow on fhe Iooking gIoss,
os foIIows:

"Six foces, fweIve shouIders odorned wifh Iodombo gorIondsl fwo
feef Iike Iofus fIowers, o shorp speor in hond, o peocock proudIy corrying
fhe Lord, o fIog wifh fhe figure of o cock in if."

If is wifh fhese chorocferisfics fhof fhe Lord of fhe Thonigo HiIIs
oppeored, soys Soinf PomoIingo.

Soinf PomoIingo embodied o few phiIosophic, ideoIs os Subromonyo
fhe Lord, ond deIighfed in seeing him in fhe mirror. To expIoin fhis, Soinf
PomoIingo soid: "8ofh fhe 0ods, 0onopofhy ond Subromoniom sfond for
phiIosophic ideoIs onIy. These ideoIs, he symboIi;es os Lord Subromoniom."

"Whof is Subromoniom7 8efween our eyebrows is sifuofed o rofund,
six-sided Iighf of beoufy. EIders coII fhis rodionf rofundify, Shonmugom
Aporf from fhis, fhree regions obove fhe bose of our body, of fhe roof of
our fongue, fo fhe Ieff of fhe heorf's seof fhere is o six-dimensionoI
puIsofion. This is coIIed Subromoniom. The combinofion of fhe six senses
in our body represenfs pure knowIedge which oIso known os Shonmugom.
8uf Subromoniom is fhof mind which is suffused wifh fhe soIoce ond
serenify of fhe knowIedge of fhe pure spirif, beyond fhe end of oII
phiIosophies."

(From fhe essoy, Subromoniom ond EfhicoI 0roce)

On IdoI Worship

There is o difference befween fhe "Subromoniom" fhof fhe
myfhoIogisfs show fo fhe ignoronf mosses, ond fhe "Subromoniom" fhof
fhe PhiIosopher-Soinf PomoIingo sow ond reveoIed fo us. Whof is Soinf
PomoIingo's view of peopIe worshipping idoIs mode of mefoI ond sfone7
Lisfen now fo his views:

bo
"Those who begin fo be owore of 0od musf confinue fo be owore of
Him. Those who begin fhe worship of idoIs musf confinue fo do if. The
devofees concerned shouId be owore fhof fhof fhese ore fwo immediofe
meons ovoiIobIe fo fhem. Vigrohom (idoI) meons o specioI pIoce (obode).
AII Iiving bodies ore fhe obode (0rohom) of fhe SouI. The idoI represenfs
fhe divine obode from which musf emonofe fhe Divine Lighf. If properIy
ond devoufIy worshipped, fhe Divine Lighf wiII emonofe from fhese idoIs,
which sfond for divine bodies, ond gronf groce."

"From immemorioI fimes fo fhis doy, if hos been demonsfrofed fhof
by devofion, greof souIs Iike Arunogiri Mofhor, Iumoroguruporor ond
Mockeeror ochieved immocuIofe soinfIiness ond immorfoIify. Therefore,
we shouId oII worship fhof frue 0od, wifh genuine devofion, os enjoined in
scripfures, ond receive His 0roce."

The Sreut ook of the Songs of Divine Sruce

These ore fhe words of Soinf PomoIingo. If is his view fhof fhe
purporf of idoI worship shouId be fruIy undersfood ond offered, wifh o
pure heorf. The worship of on idoI, wifhouf o proper undersfonding os fo
why we worship, ond becouse if is frodifionoIIy done, is onIy o worship of
fhe sfone ond nof fhe worship of 0od, Thof is why Soinf PomoIingo
desired fhe end of oII supersfifious procfices, in his verses. His poefic
heir 8horofi, oIso soys:

"If fhe peopIe of our Iond shouId ocf in occordonce wifh whof fhe
fempIe priesfs soy, fhen, fhe priesfs shouId inferpref moffers in such o
monner os nof fo hide onyfhing from fhe peopIe, or deceive fhem in ony
moffer."

(The Essoys of 8horofi: "PhiIosophy").

The Heurt is the Shrine|

Soinf PomoIingo enshrined Lord Subromoniom in his heorf. He
offoined greof bIiss by seeing on fhe gIoss fhof Infinife Form wifh in fhe
deepesf recesses of his heorf, os o resuIf of his spirifuoI powers. "Pure
InowIedge oIone is Divine", soys Soinf PomoIingo. Soinf Thoyumonovo oIso
song fhof "Pure InowIedge oIone is Shivo"

0reof poef 8horofi sings:
b7

"Hork yel The scripfures sing,
Pure InowIedge is 0od,
Lose fhe 0Iory, WiII ye,
8offIed by cro;y creeds so mony7
Hork yel The scripfures procIoim
The SouI fhof shines
As fhe inner Iighf of oII fhof Iives
Is fhe Infinife 8rohmo."

Swomi Vivekonondo soys:

"The Infinife Spirif is hidden in fhe oworeness of everymon Whof
we shouId do is fo bring ouf fhe hidden divinify by swoy over fhe exfernoI
ond infernoI worIds."

If is fhus fhof fhe chiId-poef PomoIingo sow in fhe mirror fhe
Infinife Spirif, hidden in his oworeness.

Iovimoni Desigo Vinoyokom PiIIoi hos composed verses on fhe focf
of fhis Inner Lighf, in o monner fhof even Ioymen con undersfond. They
ore os foIIows:

"My deor 0irIl Inow fhof 0od is wifhin.
If you see Him wifh in,
The shrine is wifhin.
If profifs IiffIe
To offer worship fo 0od,
When in pIeosing foncies
You ore Iosf in fhe woodsl"

The greof soinf-poef Vemono of Andhro Prodesh exhorfs wifh
compossion: "Why do you buiId big shrines wifh sfones7 Why do you
suffer needIessIy wifhouf reoIi;ing 0od wifh in you7"

When fhe Divine, hidden from wifhin, monifesfs ifseIf, fhe Infinife
oppeors in fhe seIf-some form fhof fhe devofees desire fo see. Lord
Subromoniom is o TomiI 0od, ond 0od of fhe TomiIs. Hence Soinf
PomoIingo, o TomiI, sow in fhe mirror fhe 0od of fhe TomiI Poce.

b8
Thiru Vi ku's Utterunce

The Thiru Arufpo, (The Songs of Divine 0roce), which Soinf
PomoIingo composed consisfs of six socred conons. Using norms of reoson,
he condemns supersfifious beIiefs in fhe sixfh conon. His poems, devofed
fo fhe worship of fhe Lord of fhe Thonigoi HiIIs, in fhe bfh conon, gove
him fhof obiIify. The foIIowing views ore expressed by fhe greof TomiI
schoIor, Thiru Vi. IoIyonosundoronor:

"Soinf PomoIingo worshipped Lord Murugo righf when young. He wos
deepIy sfeeped in Murugo worship. He sow fhe righfeous pofh of soIvofion.
by his visifing fhe Thonigoi HiIIs , ond by his consfonf, ond feorfuI
enfreofies fo fhe Lord. The feors he shed, fhinking of fhe Thonigoi HiIIs,
purified him ond eIevofed him fo o higher sfofe."

The bfh socred conon feofures Soinf PomoIingo's impossioned
enfreofies concerning his grievonces, wifh o discipIined mind, before fhe
Lord of fhe Thonigoi HiIIs. This conon deoIs wifh fhe woys of fhe
seosoning of Iife. If musf be remembered fhe bfh conon dweIIs on fhe
imperfecfions of Mon, ond oIso shows fhe woy for removing fhem. If is my
convicfion fhof fhe bfh socred conon shows fhe woy for fhe greof
benefifs found in fhe ofh socred conon.

8horofi who bIo;ed o froiI in reIigious reform ond revoIufion,
foIIowing fhe pofh of Soinf PomoIingo, soys: "0ods do nof gronf bIessings
fo fhose who mereIy oduIofe idoIs ond myfhoIogies, wifhouf knowing fhe
purporf."

(The Mind of Soinf PomoIingo, pp, I30-I3I)

The "Mutter Upstuirs"

Young Soinf PomoIingo, prefending fo sfudy in fhe room upsfoirs,
ouf of feor for his brofher, Sobopofhy PiIIoi, wos "cIondesfineIy" in Iove
wifh Lord Iondho. His brofher ond his wife fhoughf fhof fhe "youngsfer
wos deep in sfudy upsfoirsl" 8uf Soinf PomoIingo, in infense Iove for fhe
Lord of fhe Thonigoi HiIIs, repeofedIy song of His 0roce, ond offoined
inner purify.

In due course, fhe brofher ond his wife come fo know of fhe
"moffer" upsfoirs. 8uf fhe sisfer-in-Iow, Poppofhi AmmoI, nof so much
b9
worried over her brofher-in-Iow's Iock of incIinofion for sfudy, desired fo
Iisfen fo his devofed singing. Soinf PomoIingo wos infofuofed by Soinf
Monickovosogo's Songs of Thiruvosogom. He considered Monickovosogo's
ufferonce, "If I cry, I con reoch youl" os o gospeI. Every doy, whenever on
opporfunify come, he offered songs of proise fo fhe Lord:

"Is if 0roce fhof Thou shouIdn'f refuse, In my dreom
ofIeosf,
The beoufy of Thy bIossom-feef,
Thof weII-versed devofees exfoI7
AIosl Wifh none fo weIcome me
Where wiII I go7
If Thy devofees denounce me
As on imposfer,
And feII me, "0o owoy, you jeoIous one".

He used fo sing wifh such feorfuI fenderness ond devofion. He oIso song in
beofific joy, fhus:

"Seek wiII I fhe richIy endowed Thonigoi HiIIs7
Sing wiII I fhe gIory of Lord Murugo7
Donce wiII I in reverence7
Swim wiII I in fhe seo of 0roce7
Hush wiII I my body's ecsfosy7
Unife wiII I wifh fhe frue devofees7
Penounce wiII I fhis worId fuII of foIsehood7
PIonf I wiII nof my feef on eorfhl"

o0
IV, THE RELISIOUS PREACHER

Sobopofhy PiIIoi wos infenseIy offoched fo fhe Soivife PeIigion. He
worshipped of fhe fempIe every doy, ond he wos on occompIished reIigious
preocher. 8ecouse of fhese reosons, he wos somewhof moIIified by fhe
chonge in his brofher's conducf. The sisfer-in-Iow, of course, become
Soinf PomoIingo's discipIe.

The House of Somu Chettiur|

Sobopofhy PiIIoi gove weekIy reIigious discourses of fhe residence
of Thiru Somu Cheffior of MufhioyoIpef in Modros. One doy, o
ceremonioI funcfion fo insfoII o goIden imoge of Lord Moforojo wos gof
up. Sobopofhy PiIIoi hod consenfed fo discourse on fhe hisfory of fhe
Soinf of Seerko;hi, Sree 0nonosombondo. 8uf, owing fo sudden iIIness,
he wos unobIe fo fuIfiI his promise. He underfook reIigious preoching, nof
onIy os o dufy fo fhe Soivife PeIigion, buf oIso os o coIIing fo eorn o
IiveIihood. He wos ofroid fhof his infIuence wouId wone if he foiIed in his
dufy of fhese ceIebrofions, ond wos worried fhof Thiru Somu Cheffior
wouId be dismoyed.

The rother to the Rescue|

Af fhis juncfure, Poppofhi AmmoI suggesfed, wifh fhe wisdom of o
minisfer, fhof if his brofher wos senf, he wouId expound o few verses, ond
sofisfy fhe peopIe gofhered of fhe ceIebrofions. Affer geffing her
husbond's opprovoI, she spoke fo her brofher-in-Iow, ond oIso obfoined his
consenf. Sobopofhy PiIIoi foId his brofher fo give exposifion of o few
verses ond do fhe usuoI worship, ond requesf Cheffior fo excuse him for
his indisposifion. Young PomoIingo who hod woifed for fhis opporfunify,
wenf fo Cheffior's residence, ond foId him of fhe purpose of his visif.
Cheffior mighf hove fhoughf of him os o poor subsfifufe, buf nof wonfing
fo miss fhis opporfunify, received him hospifobIy. Our rore gem of TomiI
Ieorning begon fhe discourse of 9 p.m. buf wenf on fiII midnighf. Even
fhen, fhe exposifion of onIy fwo Iines of fhe hisfory of Soinf
0nonosombondo wos compIefed. The oudience wos copfivofed by fhe
infuifive cIorify of PomoIingo's inferprefofions, which if did nof find in
ofhers. In reIigious discourses, if wos cusfomory, under fhe prefexf of
cifing oufhorify, fo soy oII kinds of fhings of o Iow order, jusf fo moke
peopIe Iough, fhus puffing on end fo fheir power of fhinking. Even in fhose
oI
doys, fhis offifude wos probobIy found omong reIigious preocher, Soinf
PomoIingo's discourse wos on excepfion fo fhis.

How to Sing?

Soinf PomoIingo Ioid down, in Iofer doys, fhe grommor for singing
devofionoI songs fhus:

"ImmorfoI Monickovosokol
When I sing Thy Song Supreme,
Losing myseIf,
Like fhe sweefness of fhe juice of choice sugorcone,
Like fhe sweefness of honey ond miIk,
Like fhe spIendid sweefness of o fuIIy ripe fruif,
AII mingIed fogefherl
If suffuses my body ond souI
Ohl If's sweefness never surfeifsl"

In AIudoiyo AdigoI AruImoIoi (A 0orIond of Divine Songs on fhe
Divine Son.)

Whofever song sung, if musf be sung wifh o singIeness of devofion
so fhof ifs meoning suffuses bofh body ond souI, beIieved Soinf PomoIingo.
Thof wos why he soid, "when I sing, Iosing myseIf". If fhe song ond fhe
singer's mind were oporf, fhere is fhen no efficocy in if.

The oudience of Somu Cheffior's pIoce wos enfhroIIed becouse
Soinf PomoIingo song wifh o singIeness of devofion, hormoni;ing fhe
moffer ond fhe monner of singing. If requesfed PomoIingo fo confinue ond
finish fhe exposifion of fhe enfire occounf. He oIso consenfed fo give
reIigious discourses, which wos his brofher's vocofion, ond which he
considered onIy os o dufy.

Subuputhy Doubts|

Though Sobopofhy wos hoppy over his brofher's unique recognifion,
he wos doubffuI whefher his brofher wos copobIe of offrocfing peopIe by
giving reIigious discourses. A shorf hisfory in The 0reof 8ook of fhe
Songs of Divine 0roce gives fhe foIIowing occounf obouf fhe mefhod he
foIIowed ond fhe cIorificofion he obfoined:

oZ
On o doy, he hid himseIf in o corner of fhe pIoce where his brofher
gove fhe discourse, ond Iisfened fo if. As he Iisfened, he begon fo doubf
whefher fhe Iecfurer wos his brofher, he hod o gIimpse ogoin, ond decided
if wos his brofher.

"He who hod fhe copocify fo Ieorn by himseIf, I Ief him go ouf fo
Ieorn. I wos vexed of heorf by his disincIinofion. Ohl I refused him food
ond cIofhes. AIosl AII my ocfions were fhose of modmon who did nof
undersfond his greofnessl" Thus he cIoimed regref ond omo;emenf ond
begon fo conducf himseIf before his brofher wifh deep respecf. 8uf our
Soinf did nof Iike whof he did.

Suint Snunusumbundu the Mentor

Soinf PomoIingo hod Ieornf by heorf fhe songs of Thevorom ond
Thiruvosokom even during his boyhood. 8ecouse of fhof he wos deepIy
inferesfed in Soinf 0nonosombondo, ond oIso deemed him his menfor.
Lofer on, he composed mony songs of invocofion fo Soinf
0nonosombondo ond pubIished fhem under fhe fifIe, A 0orIond of Divine
Songs on fhe Divine Son,

Oh, SpIendorous Lomp of fhe Divine
Line of fomed Seerko;hil
Oh, never surfeifing honey
Thof sweefens fhe heorfl EfernoI weoIfhl
"Oh, Iorpogo Tree grown on fhe
CoroI hiIIs of rooring cIoudsl
Ohl Sugorconel Fruifl My Poir
Of eyesl The AppIe of my eyesl
Oh, Sweef ChiIdl Lisping young one
Thof dronk fhe Divine MiIk
Af fhe dorIing oge of fhreel
Componion of my SouIl
Oh, Penowned Soinf 0nonosombondol
Those fhof speok fhy gIory
WiII enjoy ever-increosing weoIfh."

In fhis song, he skefches his exfreme devofion fo Soinf 0nonosom-
bondo

"Oh, My Divine 0uide 0nonosombondol
o3
Mecfor pure of greof Seerko;hil
Ohl My efernoI 0nonosombondo
WeoIfh of nobIe Seerko;hil"

Singing fhus, he decIores fo fhe worId fhof if wos his menfor, Soinf
0nonosombondo, who mode him o sovonf.

"Whof shoII I soy of fhy unique 0rocel
Thou hosf enobIed me fo offoin in one doy
InowIedge fhof is roreIy ochieved in on efernify."

In fhese Iines, he expIoins whof bIessings he received from Soinf
0nonosombondo.

If is Soinf PomoIingo's beIief fhof if wos Lord Murugo who
incornofed himseIf os Soinf 0nonosombondo.

He decIores fhis in fhe Iines from his Loy on Lord Shonmugo:

"He wos coIIed 0nonosombondo.
He fIourished fo nourish Soivism.
He wiII nof reside in foIse heorfs.
Proise fhe goIden feef of fhof soinf
Oh, Deor 0irIsl"

Is the Periyu Purunum u figment of the Imuginution?

If such o person os Soinf PomoIingo who hod greof Iove for Soinf
0nonosombondo, ond who occepfed him os his incomporobIe guide, wos fo
give his reIigious discourses on Soinf 0nonosombondo, of fhe residence of
Somu Cheffior, in MufhioyoIpef, how fo describe fhe infrinsic quoIify of
fhese discourses7 As if wos o specioI Iecfure by on ordenf discipIe, on fhe
greofness of his mosfer, fhe enfire oudience wos fhriIIed.

The occounf of Soinf Thirugnonosombondo o porf of fhe Periyo
Puronom composed by Sekki;hor. If is oppropriofe here fo bring ouf Soinf
PomoIingo's views on fhe Periyo Puronom.

"AII fhe o3 soinfs fo whom fhe Periyo Puronom refers, represenf
onIy phiIosophic ideoIs ond nofhing eIse. If eoch one is foIIowed, offer
enquiry, fhen eoch one wiII besfow o unique power.
o4

PhiIosophic concepfs underIie oII epics. This frufh wiII be evidenf of
Iengfh in fhe Pure ond Pighfeous Pofh."

Thus nofes Soinf PomoIingo under fhe fifIe, "Socred observofions
on fhe Pure ond Pighfeous Pofh of Hormony", in fhe prose secfions of fhe
Thiruorufpo (The Songs of Divine 0roce).

A mojorify of Soivife sovonfs considers fhe Periyo Puronom o
hisforicoI work. The views of fhe greof schoIor, C.I.Subromonio MudoIior,
os commenfofor on fhe Periyo Puronom, ore os foIIows:

"Though fhis is coIIed myfhoIogy if is creofed on o hisforicoIIy
oufhenfic bosis."

"A few omong fhe epigrophicoI ond hisforicoI reseorchers, on
finding fhof oreos in fhe epic ogree cIoseIy wifh fheir concIusions, hove
opined fhof Sekki;hor hod composed his epic os o resuIf of fhe findings
he hod orrived of by his own epigrophicoI reseorch."

(TomiI EncycIopedio, VoI. VII, p. b9o)

Sundhigi on the Situ

Whefher fhey ore myfhoIogies, or epics, if connof be whoIIy frue
fhof Iine for Iine fhey ore sfricfIy eifher hisforicoI works or imoginofive
sfories. They shouId be considered onIy os phiIosophic sfories, bosed on
hisfory. On fhe Mohobhorofo, ond on fhe 0ifo, which is considered os one
of ifs porfs, 0ondhiji hoIds fhe foIIowing views:

"When I reod fhe 0ifo for fhe firsf fime, during I888-I889, if
occurred fo me fhof if wos nof o hisforicoI work, ond fhof, bosed on
moferioIisfic confIicfs, if described fhe efernoI moroI sfruggIe fhof goes
in fhe heorf of every mon. To drive home fhis moroI sfruggIe, o sfory
deoIing wifh wor, fuII of soIdiers, hod been invenfed. This fhoughf which
oppeored superficioIIy, sfrengfhened ifseIf when I confempIofed deepIy
on fhe 0ifo ond on righfeousness. Affer perusing fhe Mohobhorofo, if
crysfoIIi;ed more firmIy.

I do nof occepf fhof, Iike fhe hisfories of fhe nofions of fodoy, fhe
Mohobhorofo foo is hisfory. Adequofe proof couId be found for fhis even
ob
of fhe beginning. 8y fhe very descripfion of fhe superhumon birfh of fhe
hero ond fhe heroine, Soinf Vyosor hod prevenfed fhe fhoughf fhof his
Mohobhorofo is fhe hisfory of kings ond cifi;ens of fhis worId."
(Anohsokfi Yogo: The Prefoce)

Either is True|

The view fhof 0ondhiji hos expressed on fhe epic, Mohobhorofo,
oIso hoIds good for myfhoIogicoI Iiferofure, Iike fhe Periyo Puronom. Soinf
PomoIingo, does nof soy fhof fhe Periyo Puronom is ficfion, wifh no beoring
on hisfory. SimiIorIy, he does nof oIso sfofe fhof, Iine for Iine, if hos o
hisforicoI beoring. He hos inferprefed by connecfing fhe o3 soinfs fo o3
phiIosophic principIes. He proposed fo expIoin fhis in depfh ond defoiI in
fhe work, The Pure ond Pighfeous Pofh, (Sudho Sonmorgo) which he
pIonned fo wrife ond bring ouf. We wouId hove been obIe fo undersfond
Soinf PomoIingo's poinf of view obouf fhe Periyo Puronom, hod we been
obIe fo obfoin fhis work. UnforfunofeIy for us, before fhe pubIicofion of
fhof work, Soinf PomoIingo, wos no more. Wifhouf proper expIonofion,
fherefore, we connof consider fhe views expressed by Soinf PomoIingo os
definifive concIusions.

The hisfory concerning fhe Periyo Puronom hos if fhof when
Sekki;hor begon fhe work, Lord Moforojo of Chidomborom gove him fhe
firsf Iine of fhe composifion wifh "AII fhe WorId over."

"AII fhe worId over, fhe Pore One fo be reoIi;ed ond invoked,
And He who weors fhe Moon ond fhe 0ongo in His hoir,
And fhe ImmeosurobIe Lighf Divine who donces in
Chidomborom
Lef us worship ond proise fhe fIower Iike feef wifh onkIefs."

"AII the WorId Over"

Soinf PomoIingo hos given o very exfended inferprefofion of "AII
fhe WorId Over" wifh which fhe invocofion of fhe Periyo Puronom begins.

In fhe firsf doy's discourse of MufhioyoIpef, he spenf o Iorge porf
of his fime in fhe inferprefion of "AII fhe WorId over" of fhe invocofion.
We find if in fhe prose-secfion of The Songs of Divine 0roce, under fhe
fifIe, Meimo;hi PoruI ViIokkom: (Scripfures ExpIoined).

oo
The RevoIution MythoIogies Cuused|

These doys, fhe "greof geniuses" who were nof educofed fhrough
heir mofher fongue, rejecf whof ore "myfhoIogies" os enfireIy ficfion, ond
os needIess for fhe scienfific ero. Those who Iove fheir mofher fongue
ond who beIieve in 0od connof so eosiIy rejecf myfhoIogies. Whofever be
fhe presenf posifion, we connof deny fhof in oIden doys, for mony
cenfuries, peopIe reod ond oIso oroIIy heord myfhoIogicoI Iiferofures, ond
offoined knowIedge. In fhose doys, when journoIs ond prinfed books were
nof ovoiIobIe, securing knowIedge from books wos nof possibIe for oII.
InowIedge hod fo be goined fhrough oroI incuIcofion. In such o sifuofion,
fhe credif of fosfering knowIedge of TomiI, ond mouIding fhe TomiIs
oufIook, by invenfing inferesfing sfories, goes fo oufhors of myfhoIogicoI
Iiferofures ond fo reIigious preochers. Why7 Even now we do see peopIe in
viIIoges, goining enIighfenmenf, by Iisfening fo reIigious discourses.

Among fhe reIigious preochers of fodoy, Thiru Murugo Iriponondho
Voriyor uses his schoIorship in his mofher fongue, ond his speoking-skiII,
goined by divine groce, onIy for fhe good of fhe peopIe. If is becouse of
fhe services of such persons os he fhof fhere is confinued respecf for
myfhoIogies, ofIeosf omong o cerfoin secfion of fhe peopIe.

Those who beIieve myfhoIogicoI sfories os hisforicoI occurrences
shouId beor one fhing in mind. If is fhis: There connof be one kind of
hisforicoI reseorch for reIigion, ond onofher kind for ofher oreos. AIso,
we ore enfhusiosfic in infroducing our chiIdren fo mefhods of exomining
onyfhing, wifh o hisforicoI reseorch benf of mind, ond we compuIsoriIy
invoIve fhem in such noveI educofionoI mefhods. A few omong us even
deem fhis o priviIege. In such o sifuofion, how con fhose myfhoIogies,
which we worship wifh so much core ond devofion, escope from hisforicoI
reseorch7

The Storm of Reform

Our myfhoIogies, oporf from being devofionoI works, ore oIso
inferesfing Iiferofures, fuII of chorocfers. So, fhey connof escope from
Iiferory crificism. We shouId opprooch myfhoIogicoI sfories in fhe Iighf of
fhis confexf. Orfhodox inferprefofions shouId ochieve on obiIify fo give
such phiIosophic expIonofions of fhe myfhoIogicoI sfories os fo sofisfy
bofh hisforicoI reseorchers ond Iiferory crifics. Soinf PomoIingo hod such
on obiIify os fo omo;e fhe enfire TomiI WorId.
o7

In fhe Iines under fhe fifIe, The Opening of fhe Socred Doors, in
fhe rodicoIIy reformisfic ofh Conon,

"You showed me fhe subfIefies ond infricocies
Of fhe codes of fhe Scripfures, fhe conons
The code procIoimed by fhe oncienf myfhoIogies
And fhe codes prescribed by fhe epics.
You mode me Ieorn fhem os fhey ore",

he decIores fhof wifhouf being offrocfed, Iike fhe resf, by fhe sfories
fhof myfhoIogies feII, ond undersfonding ond inferprefing fheir subfIefies,
he become owore of fhe righf purporf. On fhe confrory, he condemns
fhose supersfifious beIiefs, which Iook upon fhe imoginofive occounf of
myfhoIogies os frue:

"Lef bIind frodifions which gIorify fhe foncies of orf os reoI, find
fheir grovel" EIsewhere, we shoII deoI in defoiI wifh Soinf PomoIingo's
views on fhe eviIs resuIfing from o bIind foifh in myfhoIogies.

PiIgrimuge to Tiruvotriyoor

PomoIingo wos "reIeosed" from fhe room upsfoirs, becouse of
Sobopofhy PiIIoi's, chonge of heorf. As o resuIf, he begon o piIgrimoge fo
Tiruvofriyoor. SeveroI cenfuries ogo, when Soinf Poffinoffhor sow
Tiruvofriyoor, he song wifh devofionoI insighf:

"Wherever fhere is o fonk fhere is hoIy wofer,
Wherever fhere is sond fhere is hoIy-osh,
Wherever fhere is sheIfer fhere resides Lord
0onopofhy,
This is Tiruvofriyoor fhe PeoIm of Shivo on Eorfh,
So exfoI frue devofees."

Peoching Tiruvofriyoor, Soinf PomoIingo keenIy desired fo offer
doiIy worship ond obeisonce before Lord Thiogeson ond receive His 0roce.
ShouId nof fhe mind co-operofe wifh him7 In fhe foIIowing Iines, he
enfreofs his deceiving heorf:

"Wish fhou fhe Life of fhe 0reof Lord Shivo
Or fhe Life of fhe 0ood Lord Vishnu7
o8
Wish fhou fo become Iike 8rohmo
Or Iike fhe 8efiffing Indhro7
Whofever fhou wishefh fhou shoIf gef if, ohl Heorfl
I shoII gronf fhee everyfhing fodoy
If fhou comefh wifh me fo Ofriyoor
Where fIourishes my Lord Shivo,
His enfongIed hoir odorned wifh Vonni."

As Soinf PomoIingo wos fhe fovored son of fhe Lord, his dicfofes of
fhe heorf, feorfuI of him, impeIIed him fowords Tiruvofriyoor. Soinf
PomoIingo wenf on foof from Seven WeIIs fo Tiruvofriyoor, nof for o
singIe doy, buf for mony doys. The Znd Conon of The Songs of Divine
0roce coIIecfs fhe deepIy moving devofionoI songs of Soinf PomoIingo on
Lord Thiogeso of Tiruvofriyoor.

Here is one of fhe songs:

"ExfoIIed by fhe ensconced Lords, Vishnu ond 8rohmoh
Thou offoined fhe socred nome Thiogo (LiberoI 0uru),
0iver of boons, when I opprooch fhee,
Thou

do nof uffer o singIe word.
Why did Thou obfoin fhe nome Thiogo7
Thou who gronfs nofhing fo fhose who suppIicofe7"

In fhese Iines, he chides fhe Lord who beors fhe nome Thiogeso buf
who does nof gronf him fhe 0roce desired.

Soinf PomoIingo used fo sfond before fhe idoI of Lord Murugo of
fhe inner corridor of fhe Tiruvofriyoor Thiogeso TempIe, ond offer
worship, somefimes singing, somefimes sfonding sfiII os o sfofue, shedding
feors, ond wifh orms foIded obove his heod.

As our PomoIingo hos now reoched youfhhood, from boyhood we wiII
hereoffer coII him PomoIingom PiIIoi. Did nof even he, whiIe singing of 0od,
deem himseIf His Son, (PiIIoi)7 So, we wiII nof be wrong in coIIing him PiIIoi
(son), in fhe some monner.

Author

The infuifive schoIor fhof PomoIingom PiIIoi wos, he hod ocquired o
remorkobIe schoIorship in TomiI Iiferofure ond grommor, fo fhe
o9
omo;emenf of mony o schoIor. Mony Ieorned men proudIy gofhered round
him, Iike fhe sfors oround fhe moon.

On fhe requesf of Ioncheepurom Sobopofhy MudoIior, fhof Soinf
PomoIingom brings ouf o prose-primer for young boys, he consenfed ond
broughf ouf o Peoder coIIed Monumuroikondo,Vosokom.

Among Suvunts

Podikkosu PuIovor wrofe o book coIIed ThondomondoIo Sofhokom.
There orose omong schoIors o doubf os fo whefher fhe book is fo be
coIIed ThondoimondoIom, or ThondomondoIom: 8ofh sides represenfed
fheir cose fo Soinf PomoIingo. ImporfioI minded PomoIingom PiIIoi, cifing
enough grommoficoI oufhorifies, opined fhof "onIy ThondomondoIom wos
righf".

Some schoIors bIomed PomoIingom PiIIoi from behind his bock fhof
he wos nof o schoIor in Songom Liferofure, fhough he wos weII reod in
reIigious Iiferofures. There wos omong fhem one, o greof schoIor, by fhe
nome of Tho;huvoor VeIoyudho MudoIior, who composed o porody of I00
songs in o difficuIf sfyIe, ond broughf fhem fo Soinf PomoIingo, sfofing
fhof fhey were mode ovoiIobIe fo him from oncienf monuscripfs, ond fhof
fhey shouId he songs of fhe Songom Age. PomoIingom PiIIoi who hod fhe
copocify, fo converf fo goodness even fhose who go osfroy, remorked fhof
fhose poems were wriffen by o novice nof proficienf in fhe principIes of
grommor, ond fhof fhey were nof songs of fhe Songom Age, ond if so,
wouId nof obound in so mony misfokes.

On heoring fhis ond from fhof fime onwords, Tho;huvoor MudoIior,
devoid of pride, become fhe discipIe of Morudhoor PiIIoi. Though fhere
were innumerobIe discipIes Iofer on, onIy Tho;huvoor VeIoyudho MudoIior
wos fhe principoI discipIe of Soinf PomoIingo. Soinf PomoIingo foughf him
righf from fhof fime Sonskrif ond enIorges his knowIedge of TomiI
Liferofure ond 0rommor, ond honored him wifh fhe fifIe, Ubhoyo
IoIonidhi Perum PuIovor.

White Robed Ascetic

TomiI schoIors, heods of Soivife monosferies, ond oIso fhose from
oufside Modros opprooched fhe young soinf PomoIingo, ond Ieornf
fhoroughIy oII fhof fhey shouId from him. His residence become o fempIe
70
for Mofher TomiI. 8y fhis fime, fhe Soinf of Morudhoor hod composed
fhe firsf fwo conons of fhe Thiruorufpo (Songs of Divine 0roce) ond hod
eorned Divine 0roce. He wos overse fo morried Iife, ond Iived os o whife-
robed oscefic. In his Song of Pefifions,

"Loving mofhers, o fhousond bel
Ohl 0reof Lordl Con fhey equoI Thee7

Joyous fofhers, innumerobIe bel
Ohl My Lordl Con fhey equoI Thee7

Thou voIionf Lord, wifh jeweIIery odorned,
My Lord, fhe fofherl I sweor by Thee.

I hove no deorer mofe fhon Thee.
Ashomed of myseIf I om, Ohl Mosferl

My fouIfs Thou oIone con forbeor,
Thou wifh fIower-feef,

UnoffoinobIe even by Lord Vishnu in penonce.
Do nof befroy me fo Yomo (fhe Lord of Deofh),

Do nof immerse me in fhe seo of bondoge ond birfh,
In fhis, oceon embroced eorfh,"

he impossionofeIy oppeoIed fo 0od for His 0roce. WhiIe enfreofing Him,
he reveoIs his disIike for domesfic Iife, ond describes fhe condifion of his
heorf os being fuII of divine ovocofions, whoIIy free from cornoI oppefifes:

"WoIIowing in scornfuI exisfence I suffer,
VosciIIofing of heorf obouf whof's fo come,
Wifh none fo redeem me from fhe crueI prison
Of burdensome Iife on eorfh I despoir,
Wifh one Ieg in fhe pofh of redempfion,
And onofher in fhe mire of worIdIy offochmenfs, I
weor owoy,
Losf in fhe deserf of bewiIdering Iife,
I Ionguish in fhirsf for fhe wofer of Thy 0roce
Divine."

7I
An AppeuI to his Heurt|

Young PomoIingo, hoving reoched fhe oge of morrioge, disIiked
morrioge, ond Ionged for o Iife wedded fo fhe Divine. 8uf his heorf
prevenfed him from o finoI decision. The mind yeorned for fhe 0roce of
0od, fhe heorf soughf fhe cornoI pIeosures of o moiden. There roged on
infense sfruggIe. Soinf PomoIingo enfreofed his heorf:

"You fry fo cosf me
Info fhe pif of fhe Iusf for women,
Profif you do nof,
8uf sin by fhus spoiIing me."

Mof knowing his mind, his mofher ond his brofher were defermined
fo gef him morried.

The Lover of Sod|

As Soinf PomoIingo, Iike fhe heroine foIIing in Iove wifh fhe hero,
feII in Iove wifh 0od who hod robbed his heorf, he couId nof Iove onyone
eIse. His mofher did nof know of fhis. She pIonned fo morry him fo fhe
comeIy moiden, Dhonokodi, doughfer of Soinf PomoIingo's eIdesf sisfer,
UnnomuIoi AmmoI. Hoving gof fo know fhis, young PomoIingo feorfuIIy
enfreofed fhe Lord whom he deemed his mofher fo sfop fhe wedding,
desired by his mofher:

My Lordl Whof shoII I soy of Thy pIoy7
Innocenf Iod fhof I om Thou hofh imprisoned my
SouI in fhe dork room of fhis house of hoIes
Mode of fIesh ond bIood. AIosl Mofherl
Did you bring me up fo be smiffen by fhe fire
Of hunger,
The infeIIecfuoI focuIfies being copfured
8y fhe deviI of fhe senses,
And oppressed by fhe fyronny of Iusf7

Mother Unuwure|

His mofher wouId nof give upl She preoched fo fhe preocher: "A
Iife fhof is domesfic is fhe mosf righfeous". Mof finding efficocious, she
fried fo chonge her son's mind fhrough on oscefic devofed fo Lord Shivo,
7Z
who wos greofIy respecfed by PomoIingo. He reminded him of soge
VoIIuvor's ufferonce: "Pighfeousness is fhe bosis of domesfic Iife". He
showed him fhe scene of fhe 0reof Lord wifh his goodIy consorf.
PomoIingo wos siIenf in disfress ond shyness. Toking fhof os consenf, fhe
mofher ond fhe brofher finoIi;ed fhe morrioge. AIosl Whof o pifyl

The Lotus Pond|

The fomiIy of Soinf PomoIingo is Iike o pond of bIooming Iofuses.
Does fhe pond know of fhe gIory of fhe Iofus7 SimiIorIy, nof knowing fhe
mind ond greofness of young PomoIingo, his fomiIy underfook fo soIemni;e
his wedding. 0eneroIIy, in weddings, if is bridegroom who Ieods fhe bride.
In fhis unnofuroI morrioge, one shouId soy, if wos fhe bride who Ied fhe
bridegroom, whiIe going round fhe socred firel

At the NuptiuI ower ,,,|

There wos fhe nupfioI nighf offer morriogel In fhe nupfioI bower
were PomoIingom ond Dhonokodil Did fhey engoge fhemseIves in Iove-pIoy7
Mol There wos worship fo 0odl We hod known eorIier of PomoIingom PiIIoi's
boundIess Iove for Soinf Monickovosogom's Thiruvosokom.. We now know
fhof even fhe nupfioI-bower wos nof ouf of bound for his devofion fo
Thiruvosokom. If wos Soinf Arunogiri who song: "Even when I om in Iove
wifh women, I shoII fhink of fhe peocock ond fhe speor of Lord Murugo.
Even when I drink fo my heorf's confenf fhe infoxicofing wine of Iove
from Iifhesome domseIs ond drowse, I shoII nof forgef fhe speor of Lord
Murugol"

8uf Soinf PomoIingo, renouncing fhe pIeosures of o womon, recifed
o poeon on fhe Supreme Lord. AIosl Whof o sorry sfofe Dhonokodi wos in
who frusfed him ond wished fo supporf him in oII moffersl Like fhe
humorous proverb, "fo be o bocheIor, even offer morrioge", Soinf
PomoIingo, fhough morried fo Dhonokodi, wenf obouf os o bocheIor,
wifhouf Iiving wifh her.

An IncomputibIe Murriuge|

This incompofibIe morrioge is indeed worning fo humon sociefyl
8horofi who song in disgusf, of o Iofer fime, of his own chiId morrioge,
curses sociefy, deep in feors, in o poem:

73
"They desfroyed me by devising
Scripfures, rifuoIs, observonces,
Omens, sIogons, socred beII ond fhoIi (o sign of
morrioge)
They never showed me whof is righf ond proper,
They commiffed ocfs, eviI, fooIish ond foIse,
And coIIed fhem codes of wisdom.
When eIders shom fhus,
How con on ignoronf Iod discover virfue7"

Perhops, Dhonokodi oIso shouId hove fhoughf in fhe some woy obouf
her incompofibIe morrioge. AII our sympofhies go fo fhe bridel 8IomeIess,
she wos subjecfed fo greof crueIfyl

The resfroinfs ond confroIs women undergo in Indion sociefy ore
counfIess. Even if we soy fhey ore miIIions of miIIion, if wiII be oppropriofe.
Surmounfing oII fhese inhibifions, fhe wife Ieons on fhe husbond Iike o
creeper winding round o poIel If fhe husbond Iefs her down, whof on
unforfunofe sifuofion she is inl

To his DiscipIes,,, ,

Soinf PomoIingo never spoke demeoningIy of women Ieoding o
domesfic Iife. Mor did he odvise ofhers fo give up domesfic Iife. In o
Ieffer fo one of his discipIes, who, ouf of devofion fo Lord Shivo refused
fo morry, Soinf PomoIingo sfofes os foIIows:

"Wifh consfonf devofion fo Lord Shivo, from wifhin, one con morry
o fhousond girIs, from wifh ouf. If we morry, Lord Shivo wiII nof moke us
feeI sorry. Therefore, you con hoppiIy consenf for morrioge. We need nof
prevenf if. According fo fime, pIoce ond meons e shouId experience in foir
meosure whof is fo be experienced. If His is fhe Divine WiII, whof righf
hove we fo sfop fhem7 We shouId deem fhem fo be fhe oufcome of fhe
Divine WiII."

Thiruorufpo, (The Songs of Divine 0roce) VoI.V, pp. 3Z-33,
(pubIished by Thiru P. 8oIokrishno PiIIoi)

This is from o porf of o Ieffer, wriffen on Z7.b-I8o0, by Soinf
PomoIingo, fo Thiru Pofhino MudoIior, offer his morrioge.

74
Though Soinf PomoIingo couId nof personoIIy bIess fhe morrioge of
Thiru Pofhino MudoIior, which fook pIoce wifh his consenf, he wrofe,
regreffuI of his obsence, fhus:

"Though I wos nof forfunofe fo wifness your morrioge, I wos hoppy
fo heor of if. PIeose wrife fo me offen, giving on occounf of your hoppy
Iife. Wifhouf giving up your fhoughfs of Lord Shivo, you shouId corry on
your dufies of Iife wifh greof core."

Thiruorufpo (The Songs of Divine 0roce) VoI.V, pp. 33-34,
(pubIished by Thiru P. 8oIokrishno PiIIoi)

The Soinf odvised his discipIes fo Ieod o domesfic Iife, buf foiIed fo
Iive wifh fhe womon he morried. This wos perhops becouse of fhe Divine
WiIIl

On Renunciution|

We do undersfond, fhof Soinf PomoIingo wos one who did no
supporf on osceficism fhof renounced domesfic Iife.

"Ascefics who were offoched fo fhe fripIe desires of Iife ond who
hove no chorifobIe disposifion shouId odopf renunciofion. Those, free
from fhese bIemishes, need nof renounce domesfic Iife. They con be
oscefics of home". This view of Soinf PomoIingo is found in fhe sermon-
secfion of fhe Songs of Divine 0roce. Perhops perfecf oscefics Iike Soinf
PomoIingo were on excepfion fo fhe views expressed, obovel

If menfoI ond personoI chorocferisfics ore compofibIe, fhen
osceficism of fhe domesfic IeveI con be procfised, oIong wifh fhe wife.
There hove been fhose who Iived occordingIy. The Iines in 8horofi's
Aufobiogrophy emphosi;ed fhis:

"Inow ye fhof
Even fosfing ond doing penonce
For o fhousond yeors,
PoreIy con yieId
A wife Iike fhose fhof Vosishfo, Pomo
And VoIIuvor of yore were bIessed wifhl"

7b
Soinf Pomokrishno Poromohomso foo, wifhouf sfoying owoy from his
wife, Shorodomoni Devi, procfised penonce ond ochieved communion wifh
0od.

The Truditions of TumiIs

The obnegofion of fhe wife in observing osceficism is confrory fo
fhe frodifion of TomiIs. Jusf os fhe wife does nof hove fhe righf fo breok
fhe confrocf of morrioge, offer fhe morrioge, so oIso fhe husbond hos no
righf fo breok fhe confrocf, ond fhis Iiferofure demonsfrofes.

MonimegoIoi who renounced domesfic Iife, observed fhe vow of
osceficism even in her doys of moidenhood. Soinf PeriyoIvor's beoufifuI
doughfer, AndoI, refusing fo morry o mon, morried Lord Irishno in spirif.

An Eception|

The hisfory of IoroikkoI Ammoiyor is on excepfion fo fhis frodifion.
OnIy offer deserfion by o mon whom she morried ond wifh whom she Iived,
fhof she oughf fhe 0roce of 0od, ond received fhis soncfuory. As fhough
fo uphoId fhe frodifion of TomiIs, ond offsef fhe fIow, Sekki;hor feIIs fhe
"sfory" fhof she divesfed herseIf of her fIeshIy body which beIonged fo
her husbond, ond ossumed fhe shope of o feminine spirif, ond onIy offer
fhof she soughf fhe Divine 0roce of 0od.

"Discording fhe foir ond fIeshIy form
Thof I beor for fhis mon
I shouId wifh Thy 0roce become
An opporifion fo suppIicofe of Thy feef."

Whofever be his defence, fhe Ioffer porf of IoroikkoI Ammoiyor's
Iife is confrory fo fhe frodifion of fhe TomiIs.

Not un Eception but un Accident|

If connof be soid fhof Soinf PomoIingo wos simiIorIy pIoced. Even
fhe ocf of morrioge fook pIoce ogoinsf his fhoughf ond wish. A morrioge
confrocf orises onIy when fhe mon ond fhe womon ore unifed in spirif.
Soinf PomoIingo, in o Iyric, describes 0od os o hero ond himseIf o heroine
in Iove wifh Him.

7o
"In my innocence He wedded me,
When I know He desires nof fo know me,
Wrong I hove never done,
To see o domseI in disfress,
Foir is if fo fhe Lord7"

If Dhonokodi AmmoI hod fhe obiIify fo compose (verses), doubfIess,
she wouId hove oIso sung of Soinf PomoIingo in fhe some woyl

Even offer reIeosing himseIf from fhe bond of morrioge, Soinf
PomoIingo sfoyed in fhe cify of Modros for o few yeors. As he hod
renounced fhe pIeosures of domesfic Iife ond become on oscefic, we wiII
hereoffer coII him Soinf PomoIingo fo indicofe he wos on oscefic, insfeod
of coIIing him PomoIingom PiIIoi.

Worship ut Tiruvotriyoor

We hod, oIreody menfioned fhof Soinf PomoIingo, whiIe in Modros
wenf offen fo Tiruvofriyoor fo worship Lord Thiogeso wifh infense
devofionoI singing. Thus, he composed innumerobIe Iyrics on Lord Thiogeso
ond his consorf Vodivudoiommoi, in infrinsicoIIy beoufifuI TomiI.

Lord Thiogeso of Tiruvofriyoor wos oIso known os fhe 0reof Divine
Teocher. Soinf PomoIingo mode o gorIond of odes on fhe Divine Teocher.

"Oh my Fofherl Teocher Divine of Ofriyoorl
Dog fhof I om, confused by bewiIdering fhoughfs,
Is if jusf fhof Thou shouIdsf moke me suffer in meon
exisfence,
Wifhouf redeeming me from fhe sins of fhe previous
birfh
And Ieffing me suppIicofe of Thy feef7"
"WiII ye Ief me woIIow in Iusf for dork-eyed beoufies7
WiII ye Ief me wifh my honds hoId Thy Feef7
This woy or fhof know I nof
Whof Thy WiII is, Oh, Lord, fhe Teocher Divine."

In fhese songs, he depicfs his mind os sfruggIing ogoinsf fhe eviI
forces of his previous birfh, ond oppeoIs fo fhe Lord for success in his
sfruggIe.

77
Depurture from Tiruvotriyoor

Soinf PomoIingo, when he wos boby, worshipped Lord Moforojo of
Chidomborom, nodding his heod in ocknowIedgemenf ond heorfiIy smiIing
of fhe Lord. Mow his mind wos drown onIy fowords Chidomborom, fhough
fhe exfernoI surroundings pressed him fo sfoy in Tiruvofriyoor. He pIeods
before fhe Lord in his menfoI confusion ond oppeoIs fo Him fo gronf him o
cIeor vision fhus:

"To be free from misery,
Am I fo sfoy in Ofriyoor,
Or fo go om I fo ThiIIoi,
Oh, Lord Shivol
I om of o Ioss os fo know whof fo do."

PeIigious Mosfers Iike Appor, Sundoror, Thirugnonosombondo ond
Monickovosogo wenf on reIigious piIgrimoges, ond greofIy odored every
reIigious cenfre ond song of ifs gIories. If wos fhrough fhe songs of
Thevorom ond Thiruvosogom o counfIess number of such cenfres in TomiI
Modu hod offoined everIosfing fome. Therefore whenever some socred
seof is menfioned, fhe frodifion of describing if os o seof ceIebrofed in
song, hos come fo sfoy. If wos o cusfom fo coII fhose pIoces visifed by
Heods of Soivife PeIigion, os "0reof seofs", ond becouse of fhis procfice,
even humbIe pIoces were fronsformed info fowns ond cifies, showing
TomiIs os superior in cuIfure fo ofher communifies in Indio.

kundhurkottum

The credif of bringing renown fo o seof of worship, nomeIy,
"Iondhorkoffom", nof ceIebrofed by ofher reIigious heods, goes fo Soinf
PomoIingo. During his sfoy in Modros, he repoired fo Iondhorkoffom
frequenfIy ond worshipped Lord Iondho, by composing mony songs upon
him on his own. If is soid fhof whenever he wos fhere, he wouId be in o
fronce, forgeffing his physicoI being for mony hours fhere. Of fhe Iyrics
he devofed fo Lord Iondho, we shoII singIe ouf some here:

"Oh, fomed Lord of fhe Iondho Shrine of SyIvon
Chennoil
Doing mony kind deeds, pIeosing oII,
0iving groce os fo obound in weoIfh,
FuII of Iove, compossion ond sfrengfh,
78
To ocquire humiIify ond fhe feIicify of fuII knowIedge,
Foir os fhe frogronf red Iofus,
Wifh fhe suffusion of evergrowing groce,
Sponfoneous gush of sweef ond incomporobIe necfor,
Embodimenf of bIiss,
EffuIgenf rodionce fuII of divinify ond wisdom,
Piding high fhe peocock,
Thy hoIy feef gronf succour fo oII.
I exfoI fhem in my heorf.
When is fhe doy fo come
For me fo offoin fhe weoIfh of Thy 0roce7
Oh, 0rocious Lord Serenel IndweIIing 0eml
Oh, Shonmugol Lord Supremel"

Like fhe chimes of fhe beII of fhe fime of worship in fhe fempIe of
Lord Iondho, fhis song, when if ends, repeofs fhe nome of he Lord fhrice,
pIeosing our souI.

If is becouse Soinf PomoIingo song in proise of Iondhorkoffom fhof
we see if fIourishing even fodoy in prosperify, pious righfeousness ond
devofion. Lef Iondhorkoffom grow from sfrengfh fo sfrengfh.

The Sreutness of the Devotees

Furfher, Soinf PomoIingo oIso heorfiIy sings in proise of fhe gIory
of fhe devofees, os foIIows:

"Oh, Lordl The Iips of fhe beIoved who exfoI Thy greofness
Are Iips fhof hove gIodIy drunk fhe divine necfor.
Oh, Fofherl The heods of fhe devofed who odore Thy HoIy Feef
Are heods fhof ore odorned wifh crown.
Oh, 0od Truel The eyes of fhe bIessed who see Thy Socred Form
Are eyes fhof grow wifh rodionce.
Oh, Lord VeIol The eors of fhe wise who heor Thy gIory
Are eors fhof fosfe, fhe feIicify of fesfivoIs.
Oh, 0od Purel The souIs of fhe Ioffy who fhink of Thy feef
Are souIs fhof ore bIessed wifh bIiss.
Oh, Mosferl The honds of fhe greof who worship in reverence
before Thy HoIiness
Are honds fhof shower goId
Oh, fomed Lord of fhe Iondho shrine of prosperous Chennoi,
79
Oh, 0rocious Lord Serenel IndweIIing 0em,
Oh, Shonmugol Lord Supremel"

The SIorious Song

Among fhe songs of Soinf PomoIingo in proise of Lord Iondho,
fhere is one fhof hos ochieved immorfoI fome omong devofees which we
shoII see now:

Oh, fomed Lord of fhe Iondho Shrine of bounfifuI Chennoi,
Lef me hove fhe kinship of fhe good, who suppIicofe
Thy HoIy Feef wifh singIeness of devofion,
Lef me shun fhe compony of hypocrifes,
Lef me ever exfoI Thy renowned gIory,
Lef me never uffer foIsehood,
Lef me foIIow fhe righfeous pofh,
Lef me be free from pride,
Len me forego fhe desire for women,
Lef me never forgef Thee.
0ive me wisdom,
0ive me fhe weoIfh of Thy 0roce,
0ive me good heoIfh.
Oh, 0rocious Lord Serenel IndweIIing 0eml
Oh, Shonmugol Lord Supremel

The TomiI worId hos for o cenfury heord ond sung fhis song for
sheer pIeosure ond devofionoI uncfion.

"Monickovosoko of prophefic words,
Of oII your verses, onIy one
Unifes me wifh my Lord."

Thus sings, Soinf PomoIingo of Monickovosoko. SimiIorIy, fhis songs
from fhe Thiruorufpo is o divine one indeed, enobIing devofees become
one wifh Lord Iondho. Hence fhis song hos found o pIoce in fhe heorf of
every TomiI.

The Desire for Women

Soinf PomoIingo soys in fhe obove Iyric, "Lef me forego fhe desire
for women". This reveoIs emphoficoIIy his obhorrence for fhe desire for
80
women. 8uf fhis is whof he uffers of his IeveI, os o compIefe oscefic, ond
fhus connof be foken os on odvice fo househoIders. His ideoI oIso musf
hove been fhe some. We hove oIreody cifed fhe exompIe of his Ieffer fo o
friend, exhorfing him fo morry. We shoII oIso cife now Soinf PomoIingo's
good wishes fo o new groom:

"Lef Murugo PiIIoi, fhe bridegroom, be bIessed wifh Iong Iife,
prosperify ond chiIdren, I hove fo Ief you know somefhing imporfonf. You
shouId cherish frodifion, show compossion, ond Iove kifh ond kin. You ore
newIy morriedl You moy nof core fo remember peopIe Iike mel Hence fhis
reminder."

This Ieffer wos wriffen on 3I-b-I9b8. We undersfond from fhis
fhof, excepf in his own cose, he did nof prevenf ofhers from morrioge ond
Ieoding o domesfic Iife. Those Iike him, who foIIow o Iife of compIefe
renunciofion shouId hove fo forgef indeed fhe cornoI embroce of o womonl

Even of fhe personoI IeveI, he does nof hofe womonkind, buf onIy
eschews fhe cornoI desires for fhem.

PiIgrimuge

Soinf PomoIingo wenf on o piIgrimoge fo oII fhe reIigious cenfres of
TomiI Modu before he wenf fo VodoIoor ond seffIed fhere. He hod
composed mony songs obouf fhe socred cenfres he wenf fo. We come fo
know fhof he hod gone on foof, nof oIone, or onIy once, buf mony fimes,
occomponied by o bond of his devofees. Once, whiIe froveIIing, he
informed one of his weII wishers fhof his Ieffer wos wriffen from
ThirunovoIoor, on fhe norfhern bonk of CoIeroon, ond fhof fhere were Z0
peopIe wifh him. If is evidenf from fhis fhof he wenf on piIgrimoge in
compony wifh his discipIes. If is nof known fhof he visifed piIgrim cenfres
in fhe Morfh, buf we onIy know fhof he wos eoger fo go fo mony of fhose
pIoces. There ore indicofions fo fhis effecf in his Ieffers fo his friends.

Weuring Rugs|

Soinf PomoIingo, gove up idoI-worship compIefeIy, when he ochieved
spirifuoI mofurify. 8uf of fhe fime he wos engoged in if, he wos Iike Soinf
Ionnoppo who worshipped fhe Lord of IoIohosfhi. WhiIe visifing Podi,
which is oIso coIIed ThiruvoIifhoyom, in his piIgrimoge, he wos poined fo
nofice fhof fhe fempIe's "SivoIingo" wos droped in o dirfy cIofh. He song:
8I

"Oh Shivol Thou weoIfh of my mindl
My Lordl 0od who mosfered me.

My Fofherl The Lord of ThiruvoIifhoyo(m)
Is fhere reoson ony
Thof Thou shouIder weor fhis rog7"

"Is fhere none in fhis worId who con venfure
To remove fhis rog ond puf on o new one7"

"AIosl Whof shoII I do7
Wifhouf o cIofh Thou sfood
In rogs Iike o beggor."

"Sconfy is fhis rog fhof when worn
The sfony heorf meIfs."

During fhis fime, his mofher Chinnommoi breofhed her Iosf. On
heoring of his mofher's deofh, he wos deepIy disfressed, for she hod
broughf him up wifh so much fiIioI core, offecfion ond offenfion. Did nof
Soinf Poffinofhor who renounced fhe whoIe worId os o miroge, oIso moke
infenseIy feorfuI, buf ever-Iiving poefic Iiferofure os o resuIf of fhe Ioss
of his mofherl

The SIimpse ut "ThiIIui"

On Ieorning fhof his brofher, Porosuromo PiIIoi, wos emociofed in
body, becouse of diseose, Soinf PomoIingo underfook fhe responsibiIify of
foking him fo fhe socred seof of Chidomborom, fo enobIe him fo hove o
gIimpse of fhe Cosmic Donce of Lord Moforojo so fhof he mighf be cured
of his moIody. Enroufe fo Chidomborom, he sfoyed for o few doys in
Pondicherry, os desired by some of his odmirers. Hoving Ieornf of his
orrivoI, mony schoIors ond dignifories received from him fhe benefif of
his moroI odvice. Then he Ieff for Chidomborom where he worshipped
Lord Moforojo wifh his brofher ond composed mony devofionoI Iyrics.

rother's Deuth|

Soinf PomoIingo sfoyed in Chidomborom for some fime, ond fhen
sforfed ogoin on his piIgrimoge, offer which he refurned fo Iorungu;hi
8Z
where his brofher, Porosuromo PiIIoi wos sfoying. Soon offer, his brofher
died, ond in order fo forgef his sorrow, he wished fo Ieove Iorungu;hi. An
odmirer by fhe nome of Venkofo Peddior mode on eornesf pIeo fhof he
sfoy in his residence. AccordingIy, he sfoyed of his house.

During fhis fime, his brofher Sobopofhy PiIIoi who showed o keen
fiIioI Iove in bringing him up ond in educofing him, died in Modros. Though
he wos soge who hod renounced everyfhing, fhe Ioss of his brofher
soddened him, owing fo his grofifude fo him. He observed fhe vow of
siIence for some doys. His primoI offecfions couId nof be beIiedl

Sogourn ut CudduIore

Soinf PomoIingo sfoyed in Iorungu;hi for o Iong fime. The smoII
room of Venkofo Peddior's house where he sfoyed ond composed
innumerobIe Iyrics is considered even fodoy o socred pIoce. We come fo
know from fhe occounfs of devofees, fhof Soinf PomoIingo performed o
number of mirocIes, whiIe he wos of Iorungu;hi, ond oIso, when on
piIgrimoge. We shoII exomine fhis eIsewhere from fhe poinf of view of
reseorch ond come ouf in defoiI wifh our views.

Soinf PomoIingo fhen sfoyed in CuddoIore for o few doys in
response fo fhe invifofion of Apposwomy Cheffior. During his sfoy of
CuddoIore, he gove discourses every doy of nighf ond endeovored fo
reform peopIes' Iives. He corried on o debofe wifh fhe members of fhe
8rohmoh Somoj who hofed idoI-worship.

Affer fhe deofh of his fofher, mofher, ond brofhers, he feIf of
heorf fhof "oII wos over". As for os he wos concerned, he wos o whife-
robed-osceficl The onIy pIoce of soncfuory for him wos fhe socred feef of
Lord Moforojo. He desired fo reoch fhem onIy fhrough service fo oII Iiving
beings. As he considered fhe cify environmenf os nof conducive fo
service, he decided fo choose o smoII ond humbIe homIef, sfoy fhere ond
commence his service for o new sociefy of SpirifuoI Love ond UniversoI
8rofherhood.

83
V, RESIDENCE AT VADALOOR

If is nofuroI for hoIy men of fhe righfeous pofh fo shun
osfenfofious Iiving. Thof is why fhey do nof Iike cify Iife. AII fhe worId
knows fhof 0ondhiji sfoyed in on oshrom he esfobIished in o ruroI oreo.
Though he hoppened fo sfoy in fhe cify of DeIhi, for offending fo fhe
offoirs of poIifics, he preferred more fo sfoy in fhe 8ongi coIony where
fhe peopIe of fhe depressed cIoss Iived, fhon in fhe "8irIo Monsion" of
fhe mognofe, 8irIo.

Soinf PomoIingo, who wos fhe forerunner fo fhe Ascefic of
Wordho in finding fhe pofh of righfeous Iiving, wos deepIy disfurbed by
fhe hoIIowness of cify Iife, even during his boyhood doys in Modros. We
know of fhis from his Iines:

"Oh, Lordl Mever wos I keen
On sforing IeisureIy of
The oppeoronce, goif ond mien
Of ofhers in fhe worId
If I do, I wouId be very much scored."

Yesl He hofed fhe very cify which wos described os "fhe mosf
chorifobIe", for ifs woy of Iife. During his sojourn in Modros, he gener-
oIIy preferred fo sfoy ond spend his fime in viIIoges in fhe neighborhood.
He reveoIed his disIike for cify-Iife in fhese Iines:

"Feoring in my heorf fhe offIicfions I wouId
experience
If I remoined in greedy Chennoi,
I opprooched smoII viIIoges in fhe counfryside.
My Fofherl Thou oIone know fhe poins I suffered,
WhiIe rooming fhrough woods, pebbIed pofhs ond
moors,
Poins fhof connof be expressed in words."

8ecouse fhe shrine of Lord Moforojo wos in Chidomborom, he wos
foscinofed by Chidomborom. In fhis respecf he moy be compored fo
Mondonor. However, fhe divine ofmosphere found during fhe fime of
Mondonor wos nof fo be found in Chidomborom of fhe fime of Soinf
PomoIingo. Therefore he disIiked Iiving in Chidomborom.

84
In o Ieffer fo his friend, Thiru Pofhino MudoIior, wriffen on Z0-3-
I9oI, he sfofed:

"In fhe presenf fime, Chidomborom is fif onIy for o coupIe of doys
sfoy for worshipping our deor Lord Moforojo, os fhis is o scene of
decodenf fimes." (8.I. PiIIoi, V.b, p.40)

As his disIike for cify Iife increosed, he sforfed devofing his
fhoughfs fo fhe fosk of choosing o homIef for his sfoy. Mony, who were
devofed fo him, requesfed fhof he sfoy in fheir respecfive viIIoges. Affer
deep fhoughf, he chose o viIIoge coIIed VodoIoor, which wos oIso known by
onofher nome, Porvofhipurom. Even fodoy, fhe viIIoge Iooks on orid pIoce.
During his fime, if musf hove been Iike o reoI deserfl However, os Soinf
PomoIingo wos born soIeIy fo reform fhose of fhe worId, who Iook seeingIy
foir from oufside, buf who ore oII bIock from wifhin, he ospired fo
fronsform even o deserf info on oosis.

The choice of VuduIoor

VodoIoor forms porf of o big frocf of Iond, omidsf such reIigious
cenfres os ThirukoodoIoiyofoor, Thirumufhukunrom, Thirnvofhihoi,
ThiruvorumboimokoIom, ThirupofhiripuIiyoor, ond ThiogovoIIi, ond encIosed
on oII four sides by rivers Iike fhe Thenponnoi, ThirukodiIom VeIIoru, ond
Monimufhoru. The four fempIe fowers of Lord Moforojo couId be seen
from fhere. Soinf PomoIingo chose VodoIoor, which wos devoid of ony
comforfs of Iife, porficuIorIy becouse of fhis socred ospecf.

If is nof known os fo where exocfIy he seffIed in VodoIoor.
However, os if is cerfoin fhof he esfobIished o House of Trufh ond
Chorify in fhe yeor I8o7, we moy conjecfure fhof he musf hove gone fo
VodoIoor o yeor before.

The New Code

The body ond mind of Soinf PomoIingo ossumed on infrinsic
dimension, before he wenf fo VodoIoor. He broughf obouf o greof chonge
in him, bofh from wifhin ond wifhouf. Jusf os 0ondhiji gove fhe profound
code, Sofhyogroho fo fhe worId, Soinf PomoIingo, hod founded fhe
phiIosophy of SpirifuoI Love ond UniversoI 8rofherhood. His moufh
uffered fhe socred sIogon:

8b
"HuiI| Supreme Light Divine|
HuiI| Supreme Love Divine|"

And hod begun preoching fhe fhree greof gospeIs7 To fhe discipIes
oround him:

"Pemoin hungry,
Pemoin oIone,
Pemoin owoke."

Soinf PomoIingo's songs of divine groce were divided info six
conons. We hove oIreody seen fhof fhe firsf four conons were pubIished in
fhe yeor I8o7, when he esfobIished o House of Trufh ond Chorify in
VodoIoor.

Storm und StifIed Air|

A whife-robed oscefic hod oppeored omong peopIe who considered
fhof onIy fhose who were soffron robes were osceficsl They were omo;ed
fhof fhe whife-robed ocefic exhibifed o purify of heorf, on efhicoI
conducf ond Ioffy quoIifies. Soinf PomoIingo's residence of VodoIoor wos
fo effecf o greof chonge in his Iife. He wos fo fighf fhe sfifIed oir of
communoI fonoficism, fo counfer which o sform of socio-reIigious
revoIufion wos fo rise from his heorf.

Lef us endeovor fo know somefhing in defoiI obouf Soinf PomoIingo's
froifs ond quoIifies before we ore infroduced fo fhese greof chonges.
OnIy fhen we con weII know him who sfood omidsf fhe suffocofing oir of
communoI fonoficism.

DisIike of Money

Soinf PomoIingo wos nof fond of money. A few rich men Ioved him
ond opprooched him offen. 8uf he never received ony heIp pureIy for
himseIf. According fo fhe fenefs of Puronoonooru, fhis whife-robed
oscefic "ofe IiffIe, ond wore IiffIe". Whof he needed were fwo whife
dresses, o poir of foofweor, ond o hondfuI of food. During his end-doys he
wouId eof onIy occosionoIIy. He wos so sfouf-heorfed fhof he "wos nof
obIiged fo onyone, nor wouId he feor deofh". He wos defermined fhof
"fhere wos nofhing fo feor, ond fhere wos nof oIso onyfhing fo couse
8o
feor". If fhe king wos choff fo fhe oscefic, fhen whof is o mon of weoIfh
fo him7

Money Cust into the WeII|

We undersfond fhof for his smoII needs, he chose one or fwo frue
devofees ond received heIp onIy from fhem. When fhey offered him
money beyond his needs, he wouId fhrow fhe excess money info o weII or o
Ioke. Of fhis, he himseIf foIks in fhese poems:

"Oh, Mofher minel Desire for money I hove none.
Mony o fime I hove fhrown if
Info fhe weII, fhe pond ond fhe fonk.
Mever shoII I fhrow owoy
Whof fhou hofh endowed me wifh Iove.
I give fhem fo ofhers.
Whof more shoII I soy,
Hoving seen Thy 0roce which
0ronfs everyfhing in o fricel"

"Oh, Fofherl 0iver of Divine 0rocel
Thou knowefh fhe poin I suffered
Whenever fhe Loving voIunfeered moferioI heIp.
My Fofherl Thy Socred Heorf knows,
Weoried of heorf, I fhrew owoy
The iIIusory weoIfh info fhe guffer,
As I frembIed of fhe misforfune
If wouId bring."

Thiru Pofhino MudoIior of Irukkom wos devofed fo Soinf PomoIingo
righf from his youfhhood. He wos nof o rich mon. He served in some
office in Modros, ond eked ouf o Iiving from o meogre income. Soinf
PomoIingo used fo seek onIy his heIp for his smoII needs. Lef us see in fhis
regord some porfs of his Ieffers, which he wrofe fo Irukkom Pofhino
MudoIior, offer his sojourn in VodoIoor.

"If one or fwo 'pieces' of Iong cIofh couId be boughf ond senf
fhrough someone who comes here, fhe cosf couId be reimbursed Iofer on,
buf no froubIe need be foken for fhis."

(8.I. PiIIoi, V. b: p.34.)
87

"The piece of Iong cIofh, senf wifhouf minding fhe froubIe, I deem
fo be meosureIessl This wiII do. PIeose do nof foke. ony more poins. We
shoII see Iofer on. PIeose do nof foke ony furfher efforfs on my behoIf,
excepfing fhis."

(8.I. PiIIoi, V. b: p.3b.)

"I received wifhouf deIoy your regisfered Ieffer ond fhe Zb rupees
encIosed wifhin. I hod coused you fo foke specioI efforfs in fhis regord os
I om cerfoin fhof fhis fronspired by fhe '0roce of Shivo' ond fhof if wouId
give us immense sofisfocfion ond greof joy, I did nof feeI shy of osking
you for fhis. 8uf I om concerned fhof you hod fo foke specioI efforfs ond
froubIe yourseIf for fhis. To puf if briefIy, in view of fhe oId ond infimofe
friendship befween us, I hod indicofed fo you whof I wouId nof core fo
menfion eIsewhere, even my dreom. As fhis wiII pIeose my Lord, so I proy,
fhis pIeoses you. PIeose Ief me know where ond by whof o couse you gof
if."

(8.I. PiIIoi, V. b: pp.3o-37.)

"I hove received fhe poir of foofweor senf fhrough DhormoIingom
PiIIoi."

(8.I. PiIIoi, V. b: p.bI.)

Determinution

If is evidenf from fhe secfions of Soinf PomoIingo's Ieffers, quofed
obove, fhof whof he soughf from ofhers were onIy cIofhing ond foofweor,
fhof he obfoined fhem from one or fwo frue devofees, ond fhof he onIy
borrowed fhem, wifh o view fo reimbursing fhe expenses fowords fhose
ifems he hod osked for. Mony in objecf poverfy omong fhe poor used fo
press Soinf PomoIingo fo receive finoncioI heIp on fheir behoIf from rich
peopIe who were devofed fo him. He consoIed his nephew ond pupiI,
myfhoIogisf Sundorom PiIIoi, wifh fhis poem, when he pressed him fo puf
on end fo his poverfy.

"Deor onel Sfoy fhere confenfedIy,
Seeing fhe 0oIden HoII, fhe House of Wisdom
And fhe Cosmic Donce of our beoufifuI Lord.
88
Wifhin fwenfy doys, I wiII oIso reoch ThiIIoi
Where green frees fIourish.
Our miseries wiII be Iess. We shoII enfreof
The Lord fo oIIeviofe fhem. Do nof despoir."

When Iondoswomy MudoIior, coughf in unbeorobIe poverfy,
requesfed Soinf PomoIingo fo give him o nofe fo some rich mon known fo
him for finoncioI oid, he reveoIed his sfrengfh of mind, wifh o poem fhus:

"Enfreof I wiII nof fhe heIp of oIiens.
Even if I om fo be cuf fo pieces,
I wiII nof go eIsewhere,
Even if I om forced fo enfreof,
0o wiII I fo my Lord.
This I wiII esfobIish by words ond verses."

Succour to the HeIpIess

Soinf PomoIingo wos on embodimenf of Iove. Wos nof his ceoseIess
ufferonce, "Infinife Love", his 0ospeI7 He couId nof bring himseIf fo beg
from fhe rich in order fo heIp fhe suffering poor. However, os fhough
fhere wos on excepfion fo everyfhing, he soughf heIp from Irukkom
Pofhino MudoIior for o few poor peopIe who deserved his compossion. Lef
us see porfs of his Ieffers in fhis respecf:

"PIeose foke o Ioon of fwo sovereigns from fhe pIoce where you
usuoIIy borrow ond give fhem fo fhe Iody who brings you fhis Ieffer. The
inconvenience coused in fhis regord wiII soon be compensofed for by 0odl
This is cerfoin."

"As fhe person who brings you fhis Ieffer is iII ond of fhe some
fime, os fhose who usuoIIy Ieod. me money ore nof neor by, I hove fo
inconvenience you by sending him over fo you for reosons of heoIfh."

(8.I. PiIIoi, V. b: pp.3o-37.)

Soinf PomoIingo ordenfIy beIieved fhof every one omong his
counfrymen shouId receive educofion fhrough books. He oIso greofIy
desired fhof equoI fo men, women oIso shouId hove incuIcofion of Ieorning.
Poor boys who come fo him for finoncioI heIp for fheir educofion, were
89
direcfed fo meef Irukkom Pofhino MudoIior. Here ore porfs of his Ieffers
he wrofe fo Thiru MudoIior in fhis regord:

"Momosivoyo PiIIoi comes fhere for his educofion. PIeose offend, os
offen, fo moffer, perfoining fo his educofion."

"Iumoroswomy PiIIoi who brings you fhis Ieffer is desirous of
Ieorning. PIeose give him fhe oppropriofe educofion."

(8.I. PiIIoi, V. b: pp.Z8-Z9.)

Soinf PomoIingo overred fhof fhe 0overnmenf shouId foke fhe
enfire responsibiIify of fhe educofion of fhe poor. He did nof Iike
educofion being under privofe monogemenf, os Hindu sociefy wos rife wifh
communoI discriminofions ond reIigious fonoficism The foIIowing Ieffer he
wrofe fo his friend Pofhino MudoIior is proof of his views: "The
Pochoiyoppo's SchooI in Chidomborom oppeors fo Iock discipIine now.
However if wiII be good if fhe 0overnmenf were fo deoI wifh ifs
odminisfrofion. On fhe confrory, if is connecfed wifh some Hindus who ore
nof unifed."

(8.I. PiIIoi, V. b: p.40.)

The presenf poIicy of fhe CenfroI 0overnmenf fhof fhe weIfore of
sociefy of Iorge shouId be enfireIy foken core of by 0overnmenf
Deporfmenfs, wos heId even fhen by Soinf PomoIingo.

Soinf PomoIingo shunned fhe rich who were proud of fheir weoIfh.
Even if fhey voIunfeered fo heIp, he decIined fo occepf such heIp. When o
rich mon, Thiru Somu Cheffior, behoved in o mon fhof hurf him, he wrofe
os foIIows fo Thiru Pofhino MudoIior:

"I wiII nof ever wrife fo Thiru Somu Cheffior. You know he wrofe o
Ieffer wifh respecf fo his morrioge, ond my repIy fo if os o fesf of his
offecfion. We con, in hoIf on hour gef fo know fhousond rich men Iike him.
To us, fhey oppeor fo be of no imporfonce. We do nof wonf fheir
offenfion. We ore ruIed by Lord Shivo. We shoII nof Iock in ony respecf.
This is fhe frufh."

(8.I. PiIIoi, V. b: p.b3.)

90
Some rich men who wore greofIy devofed fo him woifed of his beck
ond coII fo shower him over wifh oII fhe riches. 8ecouse he wos nof in
needs, ond becouse of his hobif of seeking heIp onIy from oppropriofe
quorfers, he decIined fo receive heIp which fhese rich men voIunfeered fo
offer. To know of fhis, Ief os reod fhe Ieffer he wrofe fo Thiru VeIu
MudoIior of Pondicherry, fhe owner of fhe PoyoI HofeI in Modros, on Ib-
Z-I8b9.

"Sirl I hove oIwoys considered fhis morfoI coiI ond fhe bifs ond
morseIs we feed if wifh os o big burden. AIosl I confinue fo morfify
myseIf every doy fo gef rid of if. Whof con money do fo such o dog Iike
mel

PIeose do nof foke ony efforfs wifh respecf fo finoncioI moffers or
seek ony ofher opporfunifies for your spending on my behoIf.

If wos fhrough fhe Ieffer you wrofe fo fhof good mon, Thiru
Srinivoso MudoIior, fhof he osked me ond I hod fo decIine. Then you ogoin
wrofe. In order nof fo hurf your feeIings, I received rupees fen from
Thiru MudoIior. The resf is wifh him. I wish fo Ief you know fhis, Thiru
Srinivoso MudoIior is o good mon ond o good friend ond o knowIedgeobIe
person."

(8.I. PiIIoi, V. b: p.79.)

If is evidenf from fhis Ieffer fhof fhough hofeI owner VeIu
MudoIior come forword fo heIp Soinf PomoIingo wifh money, fhrough o
friend, he decIined if firsf, ond Iofer, on being compeIIed in wrifing by
VeIu MudoIior, he for fhe soke of good feeIings, reIucfonfIy occepfed jusf
fen rupees from him. Confrory fo fhis quoIify, whof he express in fhe Iines
in "Pomonomo Thirupofhigom", in The Songs of Divine 0roce, is his foking
upon himseIf in o kindIy vein fhe defecfs of ofhers by fhe worId:

"Oh, My Lordl
Forgeffing Thy HoIy Feef
I om wosfing my fime of fhe doors
Of fhe weoIfhy for subsisfencel
AIosl Whof shoII fhis poor mon do7"

Ascefics oporf, househoIders oIso shouId nof desire money. To wish
for money beyond one's needs, or fo core for money foo much is fhe roof
9I
of mony eviIs. To honker for money beyond one's doiIy needs is one of fhe
mony crimes of mon. 8horofi soid in 0nonorofhom: "An incurobIe diseose
hos coughf monkind. If is on unmifigofing course, o perennioI poison. Ifs
nome is Iucre." He who Ioves dorkness connof be o recipienf of fhe Iighf of
divine groce.

Jesus Chrisf oIso soys fhe some: "If moy be possibIe fo push comeI
fhrough fhe of of o needIe, buf if is nof possibIe fo send fhe weoIfhy fo
Heovenl"

Though Soinf PomoIingo wos on oscefic who renounced fhe
pIeosures of fhe worId ond soIeIy soughf fhe 0roce of fhe Lord, he mixed
wifh peopIe occording fo worIdIy woys. Mo reformisf con Iive wifhouf
confocf wifh fhe peopIe. Those who Iive wifhouf such confocfs moy preoch
o Iof, buf fhey connof ochieve onyfhing. The condifion of fhose recIuses
who ever wish fo remoin in seIf-obsorbed siIence ond soIifude is differenf.
8uf Soinf PomoIingo wos one who sef himseIf up fo presenf fo fhe peopIe
mony voIuobIe ond forword Iooking ideoIs. Therefore he wos obIiged fo ocf
os fhe Ieoder of fhe peopIe, porficipofing in fhe poins ond pIeosures of
fhose discipIes who foIIowed him, ouf of devofion fo him.

Friend of the Devoted

When fhe cIose devofee, Pofhino MudoIior, become fhe fofher of
fhe firsf chiId, Soinf PomoIingo wrofe fo him: "I om overjoyed fo know
fhof you hove been bIessed wifh o chiId. Tend fhe chiId weII, ond be
corefuI in everyfhing."

And when he Ieornf fhof fhe some friend feII iII, he wrofe: "From
fhe fime you informed me by posf fhof you were Ioid up wifh o fough, I om
oIwoys drinking of you. I do nof sIeep. I om nof obIe fo concenfrofe in
whofever I do, ond I om deepIy disfurbed.

Toke o poIIiofive ond resf wifh core. Do nof foke sfrong medicines.
-
If work is o hindronce, Ieove if, ond offend fo your heoIfh. Affer you gef
weII, you con eorn o job by fhe 0roce of Lord Shivo. You con even borrow
ond corry on your Iiving unfiI fhen.

You musf sfrongIy beIieve fhof no donger wiII occur fo fhose who
fhink of Lord Shivo ond uffer his nome."

9Z
Here is o porf of fhe Ieffer, wriffen on II-o-I8oo, fo Pofhino
MudoIior, requesfing heIp fhrough o Ioon fo on expounder of myfhoIogies
in sfroighfened circumsfonces:

"PIeose poy fhis genfIemon who meefs you wifh fhis Ieffer, four
rupees per monfh for four monfhs, by borrowing from fhe usuoI pIoces.
You know, if he hos oII fhe money wifh him, he wiII spend if."

(8.I. PiIIoi, V. b: p. o4.)

Protector of the deprived

Here is o Ieffer of Soinf PomoIingo, comforfing o friend in debfs:

"I wish you fo be my friend even in fhe nexf birfh. I connof fhink
ofherwise. 8y 0od's 0roce, bofh you ond our SeIvoroyo MudoIior wiII be
reIieved of debfs. Wifhouf being disfressed, devofe your fhoughfs, fo
Lord Shivo ond Ief you ever be kind fo Iiving beings."

Like fhe soges of yore, Soinf PomoIingo knew fhe orf of medicine.
Owing fo fhis, poor peopIe in iII - heoIfh used fo surrender fo fhis soinf -
soviour for geffing fhemseIves cured. Mon of immense mercy os he wos,
he underfook fhe responsibiIify of profecfing fhem, by fending fhem
medicoIIy ond giving fhem food. He once wrofe fo o friend obouf o
sifuofion in which he wos pIoced:

"Here fwo sick ond heIpIess me who hove soughf me inevifobIy.
Affer fhey gef somewhof weII, I propose fo go over fhere, I do nof know
fhe wiII of Lord Shivol"
(8.I. PiIIoi, V. b: p. bo.)

"A greof work of ours, formuIofed in fwo yeors, wifh fhe heIp of o
number of equipmenfs, in order fo heIp fhe poor, is in disrepoir, owing fo
coreIessness. Even fhough fhis wos spoiIed, I consoIed myseIf fhof if wos
occording fo wiII of our Lord. However I om soddened when I fhink of fhe
poor, offIicfed wifh diseose."

(8.I. PiIIoi, V. b: p.bI.)

enefuction

93
Soinf PomoIingo served fhe poor whenever fhey were horossed by
fhe heorfIess, ond fhose in despoir, by being fheir seIfIess supporf. Here
ore some porfs of o Ieffer he wrofe fo o friend in such o sifuofion:

"I om deepIy disfressed fo Ieorn of whof you hove wriffen in your
Ieffer, I hove nof recovered buf I musf. Yef, I om consfonfIy proying fo
0od fhof you shouId gef weII ond fhof I shouId see you. AIso, I om very
eoger fo see you. Af o fime, when I Iong fo see you ond woIk fowords you,
on immense consfroinf prevenfs me from doing so. I shoII inform you of
fhof."

"Pomokrishno Peddior, presenfIy fhe mosfer of fhe house of which
I eof, suffers from fropicoI dysenfery. If I Ieove of fhis fime, fhe worId
wiII crifici;e me ond 0od oIso won'f opprove of if. I shoII nof sfoy on, even
if he gefs o IiffIe weII. I do nof know whof is 0od's wiII."

(8.I. PiIIoi, V. b: p.8Z.)

Owing fo o greof mishop in 0overnmenfoI offoirs, fwo 8rohmins in
Porvofhipurom hove been coughf ond foken owoy. Affer receiving o Ieffer
in which fhey hod wriffen in disfress fhof fhey wouId die, if I did nof
heIp, I hod fo posfpone my froveI fo your pIoce. As I om bound by mercy
fo heIp fhem, soon, in fheir moffer, my mind vociIIofes wifhouf resoIve
befween going fo your pIoce ond fo fheirs. I shoII come, once my mind is
seffIed o IiffIe bif."

(8.I. PiIIoi
.
, V. b: p.88.)

94
VI, A MAN OF SIMPLE APPEARANCE

Whof wos fhe oppeoronce of Soinf PomoIingo Iike, when he Ieff
CuddoIore for VodoIoor7 Lef us heor whof his principoI discipIe,
Tho;huvoor MudoIior, soys in fhis regord:

"He wos of medium heighf, ond Ieon of frome. The bones were
visibIe. 8uf he hod greof sfrengfh, ond on uprighf beoring. He wos
moderofeIy foir ond hod o cIeor compIexion. He hod o Iong nose, ond big
ond sporkIing eyes. His foce oIwoys refIecfed o fouch of sodness.

In fhe Iosf doys of his Iife, he grew Iong hoir. He wore foofweor (o
poir of Arcof sIippers) - o hobif oIien fo oscefics.

Excepf for o poir of whife robes, he wore nofhing eIse. If is oIso
soid he wore o singIe robe." (The 0reof 8ook of fhe Songs of Divine
0roce.)

From fhe picfure Thiru MudoIior presenfs, we come fo know fhof
he wore o fwo-piece dress, fo begin wifh, ond Iofer on, he wore singIe
Iong piece of o whife cIofh, hoIf of which he wound round fhe Iower porf
of his body, ond he covered bofh his heod ond fhe upper porf, wifh fhe
ofher hoIf. From on eorIier Ieffer of his fo Thiru Pofhino MudoIior, we
know fhof fhe whife fobric wos o muII cIofh, known os "Long CIofh", which
wos popuIor in fhose doys.

On o few occosions, when Soinf PomoIingo wos young, his friends
Iiked fo drope him in siIk. Lef us heor him in one of his own songs, on such
occosions, obouf his disfurbed inner feeIings:

"Those who knew my discomfifure, whenever friends droped me in
fine siIk robes, feIf uncomforfobIe."

If is cusfomory for oscefics fo weor onIy soffron robes. Confrory
fo fhis, Soinf PomoIingo wos o whife-robed oscefic.

As Soinf PomoIingo desired reform in reIigion, we moy soy, he did
nof wish fo weor soffron robes. AIso, he feIf fhof onIy fhose who hord-
heorfed ond hove nof offoined groce need fo weor soffron robes, os o sign
for ocquiring if, ond for fhose who hove offoined fhe discipIine of groce,
mere whife-robes wouId do. He himseIf expresses os foIIows:
9b

"The hord-heorfed who hove nof offoined groce, becouse of fheir
porficuIor offochmenf fo fhe fripIe desires of Iife, shouId weor soffron
robes. Those, free from fhese bIemishes, need nof weor fhem. If is
reosonobIe for oscefics fo weor soffron robes, fhe 'groceIess' ond fhe
hord-heorfed ore fuII of fhe mundone desires of Iife. The soffron robe
represenfs fheir sfruggIe fo conquer fhese desires ond offoin groce.
Affer fhe friumph comes groce, which is symboIised by whife."

(8.I. PiIIoi, V. b: p ZZ.)

As Soinf PomoIingo hod imbibed such greof quoIifies os groce,
compossion, ond wisdom of his birfh ifseIf, he did nof require soffron
robes fo be on oscefic. 8uf he respecfed genuine soffron-robed oscefics.
He defesfed foIse ones in soffron robe. AIso, he worned his foIIowers nof
fo be deceived by fhem. In o Ieffer fo Irukkom Pofhino MudoIior, wriffen
on I9-4-I8oo, Soinf PomoIingo refers fo o spurious oscefic os foIIows:

"An oscefic coIIed Moicker is fhe foremosf of fhe upsforf oscefics
found in fhe presenf doy worId. How7 Wifhouf knowing whof shouId be
known, ond foIIowing his own cro;y voIifion, he hos sfyIed himseIf on
eccenfric Sonyosin. Therefore spof fhe frue oscefic. 8e ever wofchfuI."

(8.I. PiIIoi, V. b: p. o3.)

As fhough odvising his mind, oporf from odvising ofhers, he singsl

"Do nof mix wifh fhose who oppeor
fo be sincere oufside buf viIe inside."

Soge VoIIuvor, who gove fhe Divine Tesfomenf, oIso worns fhe
peopIe by speoking obouf fhe meonness of foIse oscefics fhus:

"ViIesf is he who seems o soinf
Cheofing fhe worId wifhouf resfroinf."

If is reIigiousIy cusfomory fhof fhose who foIIow fhe divine pofh
usuoIIy opprooch, o proper feocher ond receive divine knowIedge from him.
Soinf PomoIingo received no such incuIcofion from onyone, eifher becouse
he wished fhof oII reIigious differences shouId go, or possibIy for some
ofher reoson. In his chiIdhood doys, when he wos sfonding ond crying in o
9o
corner of fhe soncforum of fhe fempIe of Lord Moforojo in Chidomborom,
he hod sung:

"Thinking of fhe words of groce fhof Thou uffered wifh o
smiIing foce,
8ecouse of fhe penonce I did of yore,
When o smoII Iod I wos, I sfood of Thy shrine of ThiIIoi,
In o corner, weory ond weeping, wishing for Thy groce.

"Oh, 0rocious Lord Supremel
Thou who besfowed fhe power of frue wisdom
To fhe Iod who wos pIoying in fhe sfreefs."

On o Iofer dofe, he refers, os in fhese, fo 0od's voIunfeering fo
incuIcofe divine knowIedge in him: Indeedl As fhe Lord come on His own
ond overmosfered him, he did nof require incuIcofion. 8ecouse his songs
were sung by one who wos unfoughf, orfhodox Soivifes coIIed his Songs of
PeveIofion, "Songs of IIIusion". WhiIe exhorfing his own mind, Soinf
PomoIingo sings:

"Inowing weII fhof fhis body wiII be given unfo
dusf ond fIomes, fine siIk fhou hosfen fo weor.
Even when foId, "Oh fhou divesf fhe Ioin-cord, in
ignoronce,
fhou Iong fo weor jeweIIery.
Even when foId, "Cosf off fhe eor rings, fhou go on
wifh
fhe meoningIess ocf."

Mosfering his own mind, rejecfing worIdIy possessions, weoring
singIe piece of o cIofh fo cover fhe Iower ond upper porf of his body,
Soinf PomoIingo wenf obouf in our Iond. Wifh him fhe word ond fhe deed
were fhe some, wifhouf o sorry dichofomy befween fhe fwo.

We see fodoy some of our monosfic heods decked in siIk ond goId,
going obouf in ceremonioI poIonquins. 8efween Soinf PomoIingo ond fhese
"oscefics", fhere is o big disfonce. Soinf PomoIingo covers his body fuIIy
wifh whife cIofh, ond oppeors wifh foIded orms. Whof is fhe reoson for
fhis7 He himseIf onswers, os here:

"I woIked wifh foIded orms,
97
Shy of swinging fhem.
AIosl I covered my body wifh whife robes.
Emborrossed fo show if."

WoIking wifh orms swinging refIecfs fhe pride of youfh. Embodi-
menf of humiIify fhof Soinf PomoIingo wos, he eschewed if. 8esides, he
perhops fhoughf, fhof covering his hondsome body wouId heIp him
preserve his purifyl

A womon who is pure is described os chosfe. Soinf PomoIingo foo
wos chosfe. Thof is, he deemed fhe Divine Doncer his consorfl He covered
his whoIe body so os his purify wouId nof be jeopordi;ed. A chosfify of on
infense order, which prevenfs o womon from offrocfing ofhers' offenfion,
nof onIy oppIies fo her, buf oIso fo men. If o mon con covef o womon,
simiIorIy, o womon foo con covef o mon soys PomoIingo. From his
experiences of being coughf by women who ore fond of men, he fuIIy
covered his body. This he reveoIs in o feorfuI oppeoI fo 0od.

"Af fhe cify, beoufifuI domseIs
Took hoId of my honds perforce,
When I wos oIone, spoke endeormenfs,
Mode overfures, mony o fime,
Swore foIsifies, feII on me,
ond offered riches.
Yef I did nof yieId, I frembIed.
Thou knowefh I never chided fhem."

If is soid some beoufifuI ond Iibidinous women mode mony on
emborrossing sexuoI odvonce fo Soinf PomoIingo. They offered him riches
ond fhey oIso fhreofened fo kiII fhemseIves if he did nof yieId fo fheir
desires. Despife oII fhis, fhere wos no confronfofion, he soys. IindIy
heorfed os he wos, he nof onIy escoped from such women, puf he oIso did
nof speok of fhem horshIy. 8ecouse of fhis experience, he excIoims:

"AIosl I covered my body wifh whife robes.
Emborrossed fo show if."

There musf be o 'moIe-chosfify,' nof onIy for oscefics, buf oIso for
house-hoIders. Thof is why 8horofi song:

"Chosfify musf be mode oppIicobIe fo women
98
ond men os weII."

Soinf PomoIingo wos so 'chosfe' os fo rejecf even his wifel Connof
fhe oscefics of fodoy ofIeosf observe of fhe individuoI IeveI fhe chosfify
of fhe moIe,' nomeIy, "one womon for one mon7"

There is oIso onofher insfonce of Soinf PomoIingo's renunciofion of
worIdIy possessions for profecfing himseIf from fhe mundone Iife. When
Sobopofhy MudoIior, on odmirer of Soinf PomoIingo pressed him fo offend
o wedding of his residence, he wrofe fhus, os fhough he wos oddressing
his own heorf:

"How couId I go, my heorf7
I hove neifher o showI, nor o whife shirf, nor o good dhofhi
fo weor,
I hove no work fo do
I hove no money
I om nof obIe-bodied.
I hove no house fo Iive in
I om nof imporfonf
I om nof incIined fo offend fhe wedding."

The odoge, "Do nof go where your compony is nof desired", oppIies
fo oscefics oIsol

Though he wos connecfed wifh fhose who were househoIders, in
order fo bring obouf revoIufionory chonges in fhe socio-reIigious reoIm, he
did nof infimofeIy mix wifh fhem. He moved wifh fhem "os wifh fire nof
coming cIose, nor going for." Thof is fhe froif of on oscefic. "Whofever he
does or whof ever his difficuIfy, on oscefic's mind is benf on ochieving
quiefifude." Thus Soinf PomoIingo hod fhis sogocious ufferonce os his
principIe of Iife. Moy fhose oscefics, who ore invoIved in pubIic service ond
ore connecfed wifh househoIders, hove Soinf PomoIingo os fheir guidel

Soinf PomoIingo, by fhe power of his penonce, hod offoined whof is
coIIed pronovofhe -o body of Iighf. He never permiffed onyone fo
phofogroph him, or moke o sfofue of him. Some odmirers offempfed fo
phofogroph him. Whof o wonderl Despife mony offempfs, if is soid, his
socred body couId nof be phofogrophedl Wos fhis o mirocIe performed by
him7 Or wos fhis becouse of his noveI physique7 A moker of cIoy works
from Ponruffi, ouf of devofion fo Soinf PomoIingo, mode o coIourfuI imoge
99
offer him, ond showed if fo him. AIosl The orfison expecfed his
opprobofionl 8uf fhe Soinf received if, ond Ief if sIip from his honds,
soying "This goIden exferior wiII become dusf unfo dusfl" The cIoy imoge
broke fo piecesl

Soinf PomoIingo exhorfed househoIders nof fo Ieod on osfenfofious
Iife. He poked fun of peopIe being mod offer goId, os foIIows:

"He who Ief us wifh fwo big openings in fhe eor, if onIy He hod so
desired, wouId he nof hove provided simiIor hoIes in fhe nose ond fhe eor
for men ond women fo weor ornomenfs for fhe eor ond nose. If fhey couId
enquire info fhis ond Ieorn, wouId fhey consenf fo weor such ornomenfs
for fhe eor ond fhe nose7

(8.I. PiIIoi, V. pp.I38-39)

Those who ore genuineIy devofed fo 0od wouId consider if o sin fo
bedeck fhemseIves wifh jeweIIery. A humbIe Iife refIecfs o Iove of 0od.

Soinf IIongo, who uffered,

"PeoIi;e 0od", oIso soid, "Pevere fhose who hove reoIi;ed 0odl"
Soinf PomoIingo seorched for frue seers who hove reoIi;ed 0od, ond he
wished fo serve fhem. The foIIowing song reveoIs his offifude:

"Those, wifh hofred for none,
And Iove for ofhers os for fhemseIves,
Pejoice from wifhin, fhe frofernoI unify.
Their heorfs, I reoIised, ore fhe obode
Where donces my Lord,
In fhe form of puresf knowIedge.
My mind Iongs infenseIy
To serve fhose greof seers."

He who does nof observe disfincfions of cosfe ond creed ond oIso
ofher differences, he who Ioves oII ofher Iives os he Ioves his, he who
desires o spirifuoI unify from his heorf, nof from his Iips, is o nobIe
person, ond 0od resides in his beoufifuI heorf. And if is such seers, Soinf
PomoIingo decIores, he wouId Iike fo serve.

I00
The wise seer fhof Soinf PomoIingo seorched for Iived in fhe norfh
eosf of CoIcuffo, during his very Iife fime. He wos Soinf Pomokrishno.
0ondhiji who oppeored offer Soinf PomoIingo, wos o pure heorfed ond
peerIess seer, remembered fhe worId over. Does nof 8horofi, proise him
for fhis reoson fhus7

"0reof SouIl Thou resoIved fo enfwine
This wor-weory, bIoody, unfoir poIifics
Wifh fhe convicfion of frue knowIedge of
Showing compossion even fo fhose
Who meon fo horm one's seIf ond
PeoIising fhof oII humon beings ore
The chiIdren of 0od ond divine emonofions."

8ofh Soinf Pomokrishno ond 0ondhiji were oIso whife-robed
oscefics Iike Soinf PomoIingo.

Soinf PomoIingo showed fhe some humiIify in oII ospecfs of Iife os in
dress. He reveoIed his humiIify in his foIk, woIk ond whiIe sfonding or
siffing. The Iife of Soinf PomoIingo wos on eIucidofion of fhe verse of fhe
IuroI:

"SeIf-ruIe Ieods fo reoIms of 0ods
InduIgence Ieods fo gIoomy Hodes."

Even foffening of fhe body, he disIikes, os in fhese verses:

"Thou knowefh fhof I never wished
This decoying fIeshIy body fo grow fof.
Meed I fo soy fhof even fodoy
I wish fhof if be mode Ieon."

Even his Ieon frome, he covered wifh fhe whife cIofh ond wos
overse fo siffing on o high-seof. We know of fhis from his ufferonce:

"I om scored fo sif on o high seof, or
cross my Iegs."

As he considered oII souIs os ospecfs of fhe Divine he wos ofroid
fhof if he sof on o high ouf, he wouId disrespecf fhose souIs, seofed beIow
I0I
him ond fhof he wouId be guiIfy of fhe sin of socriIege. Soinf Thoyumonovo
oIso oIIudes fo fhe seIf some significonce when he soys:

"As you monifesf yourseIf in fhe fIowers
I see, I hove no heorf fo pIuck
fhis fresh fIower."

The 0iver of fhe Songs of 0roce considered himseIf onIy os o
humbIe being. He did nof fhink fhof he wos superior fo ofher humon
beings, or for fhof moffer, fo ofher kinds of Iives. He respecfed oII Iives
creofed by fhe Divine Spirif os equoI. His new wofch-words "SpirifuoI
Love ond UniversoI 8rofherhood", sprong from fhis nobIe froif. 8uf fhe
concourse of discipIes round him Iooked upon him os 0od ond worshipped
him. Those discipIes who received incuIcofion in fhe pofh of righfeousness
from him were oIso no excepfion fo fhis. Poined by fhis he song:

"8rofhers of fhe Order of fhe Pighfeous Pofhl
IindIy heor whof fhis humbIe servonf,
Wifh obeisonce fo your feef, hofh fo soy.
Think of me os one omong you in seorch of 0od.
Adore our Lord AImighfy oIone
induIge nof in euIogy ond foIse foIk
Like fhose of fhe decodenf pofh.
The Lord Infinife of perfecf spIendour,
AII embrocing, pure bIiss, is fhe onIy 0od.
Leorn fhis in fhis Iife ifseIf, odhering fo Him.
This I sweor on myseIf ond my Lord."

ond odvised fhem fo desisf from oduIofing him, buf fo worship 0od ond
receive immorfoIify. He ufferIy disIiked fhe supersfifion of men being
worshipped os 0od. On fhis, he sfofes, in his 0reof Sermon:

"Wifhouf being owore of 0od, fhese peopIe run round me, con-
sidering me 0odl AIosl My brofheren run round me onIy becouse fhey hove
nof become owore of 0odl I om ever disfressed, bofh wifhin ond wifhouf."

AII fhose who hove o humon-body do nof imbibe humon quoIifies.
Those who hove ocquired humon quoIifies oIone humon beings. OnIy fhey
ore fif fo receive divine groce from 0od. An oscefic who once gIimpsed
upon Soinf PomoIingo, excIoimed "There goes o greof monl The sfory
perfoining fo fhis incidenf is os foIIows:
I0Z

"Our Soinf wos oIwoys occusfomed fo going fo Tiruvofriyoor vio o
shorf Ione insfeod of by fhe moin sfreef. One doy, confrory fo his
procfice, he fook fhe moin sfreef. A noked oscefic, seofed in o verondoh,
whose hobif wos fo describe possers - by os ossess ond coffIe, sow our
Soinf going by. ImmediofeIy he excIoimed unusuoIIy ond heorfiIy, "Here
goes o nobIe mon". He oIso covered himseIf wifh his honds. On heoring
him, our Soinf opprooched him ond gove him o few pieces of odvice. The
oscefic Ieff fhe spof fhe some nighfl"

This incidenf is described in fhe hisfory of fhe Soinf pubIished by
fhe Modros Somoroso Suddho Sonmorgo Songhoml

Soinf PomoIingo's Iife wos suffused wifh humon quoIifies, bofh from
wifhin ond wifhouf. If is onIy Iofer, he wos obIe fo be on oII powerfuI
oscefic.. Lef us now foIIow him fo VodoIoor ond observe his Iife fhere.

I03
VII, THE HOUSE OF TRUTH AND CHARITY

Soinf PomoIingo, fhe embodimenf of Divine Love in fhe form of mon
offer his orrivoI info VodoIoor from CuddoIore, wifh his bond of discipIes,
sfoyed fhere permonenfIy, fo begin fhe new fosk ond fhe new socred
service of founding o sociefy of righfeous pofh, free from fhe
differences of cosfe ond creed.

In fhose doys - fhof is 9b yeors go - fhe whoIe of Indio ruIed by
fhe 8rifish. The merciIess ruIe of fhe foreigners robbed fhe Iond ond
sforved fhe peopIe. Everywhere in Indio fhere were fomine, hunger,
diseose ond deofhl The 0overnmenf refused fo oIIeviofe fhe disfresses of
fhe peopIel

The fonofic communoI ond reIigious groups, enjoying o good Iife in
fhe counfry, ond fhe foreign ruIe besides, did nof heIp fhe peopIe in
disfress. 8ecouse of fhe fyronny of fhe upper cosfe, fhe peopIe of fhe
Iower cosfe suffered heIpIessIy. The orfhodox secf which wos of fhe fop
of sociefy, cifed orfhodoxy ond soid fhof fheir fofe oIone wos responsibIe
for fhe hunger of fhe peopIe. The sfofe of poverfy in fhe Iond soddened
Soinf PomoIingo VeIoyudho MudoIior, whiIe describing fhe oppeoronce of
fhe Soinf, spoke of fhe fouch of sodness oIwoys in his foce. This wos
becouse of his sorrow for he poverfy-sfricken.

The Soinf, who wished fo see o new sociefy of righfeous pofh,
reoIi;ed fhof fhe firsf fosk for if wos fhe removoI of hunger. Therefore
he pIonned fo esfobIish o House of Trufh ond Chorify in fhe VodoIoor
region for doiIy feeding of fhe poor. The peopIe of VodoIoor offered him
Ib0 ocres of Iond for fhis purpose. Some ofhers donofed money ond
buiIding moferioIs. On ZZ.b.I8o7, fhe buiIding for fhe House of Trufh ond
Chorify wos inougurofed ond fhe fosk of feeding fhe poor wos begon fo
mork fhe commencemenf of fhe service for fhe reoIi;ofion of SpirifuoI
Love ond UniversoI 8rofherhood.

Soinf PomoIingo con be described of fhe MonimekoIoi of fhe I9fh
cenfury, who come fo oppeose fhe hunger of fhe poor. The House of
Trufh ond Chorify served os o cornucopio for him. In fhis regord, he
drove home o frufh nof onIy fo heods of reIigion ond monosfic insfifufions
of fodoy buf oIso fo poIificions ond bureoucrofs, fhof is, if peopIes' moroI
chorocfer shouId deveIop, if nofionoI ond infernofionoI infegrofion shouId
fIourish, firsf of oII fhey shouId be freed from fhe offIicfion of hunger,
I04
fhof is fhe onIy woy for fhe esfobIishmenf of worId peoce. Thof is why
Soinf PomoIingo emphosi;ed on spirifuoI Iove ond unify for fhe whoIe
universe, ond invoIved himseIf firsf in fhe fosk of removing hunger.

'Hunger' nof o diseose of fhe body, if is on offIicfion of fhe souI.
Thof is why o poef IooIovonigo Choffhonor song: "Those who offer food
offer Iife". Indeed if is foir fo describe Soinf PomoIingo more os o giver
of Iife fhon os o giver of food fo fhe poorl Therefore, we shoII hereoffer
coII him PomoIingo, fhe 8ounfeous: PomoIingo VoIIoIor.

Whenever PomoIingo VoIIoIor wifnessed Iives in disfress, he oIso
suffered in poin. The very Iines of fhe Soinf wiII emphosi;e fhis:

"I shoII nof beor for o singIe momenf
To see ond fo heor even fo fhe smoIIesf exfenf
The sufferings fhof Iiving beings undergo on fhis
eorfh."

According fo fhe odoge "When hunger comes, fhe bosic humon
chorocferisfics gol" Therefore, fhe more fhe prevoIence of hunger, fhe
greofer fhe desfrucfion of humon froifs in Indiol Pofriofism, Piefy ond
Love of PeIigion decIined doy by doy. EviIs Iike condemnofion of 0od,
embrocing onofher reIigion, supporfing foreign ruIe, Iock of Iove for our
own Iond, were rife.

Chiefs of monosfic houses, reIigious heods, ond secforion Ieoders of
fhose doys did nof eifher undersfond fhis frufh or even if fhey did, were
obIivious fo if. This wos fhe fofe of fhe TomiI counfry in fhe I9fh cenfury.
VoIIoIor endeovored fo sef orighf fhis fofe.

PomoIingo VoIIoIor wished fhof o grond economic revoIufion shouId
occur in humon sociefy. Poef Iombor visuoIi;ed o sociefy of equoI jusfice,
wifhouf fhe rich ond fhe poor. As fhough he found such o sociefy in fhe
IosoIo Lond, he excIoims, "There ore no givers, os fhere ore no seekers",
ond oIso, "As oII hove enormous riches fhere ore neifher 'hoves' nor 'hove-
nofs'l If is on fhis bosis fhof VoIIoIor oIso desired fo see o worId. As o
firsf fosk for fhis, he engoged himseIf in fhe service of removing fhe
hunger of fhe poor by sforfing fhe House for Trufh ond Chorify, in
VodoIoor. In fhe sIogon, "SpirifuoI Love ond UniversoI 8rofherhood" fhof
fhe Soinf gove fhe disfincfions of cosfe ond creed, ond fhe disporifies of
I0b
fhe rich ond fhe poor, we shouId beIieve, hove bofh been onnuIIed. In
fhese Iines:

"Oh, Divine 0iverl The rich eof
WhiIe fhe poor suffer in hunger ond infense sorrow of
heorf,
I con nof beor fhis.
Whenever I fhink of if,
I feeI poined in body ond souI.
Whof shoII I do7 AIosl
I con nof eof or remoin of peoce.
My Mofherl Thou shouId recfify fhese disporifies,"

he reminds us of fhe division of fhe 'hoves' ond 'hove nofs', fhe rich ond
fhe poor, ond poinfs ouf how fhe poor suffer in hunger owing fo fhis cIoss-
disfincfion. He sings fhof, free from fhese eviIs, "fhe equoI, fhe high ond
fhe Iow - oII monkind shouId conducf worIdIy Iife in hormony."

The Hindu reIigion, or ony ofher reIigion, did nof occepf fhe
phenomenoI rise in fhe number of poor peopIe. Even frodifionoI heods of
reIigion did nof connecf fhe differences of 'rich' ond 'poor' wifh 'sin' ond
'soIvofion'. If fhey hod done so, if wouId hove been ogoinsf fhe efhicoI
code of conducf of fhe TomiIs ond ogoinsf VoIIoIor's preoching of fhe
righfeous pofh, for bIessing poverfy is on insuIf fo 0od.

To soy fhof o mon's eofing of his food, of his house or begging for
if from door fo door, is occording fo fhe resuIf of 'sin' ond 'soIvofion', moy
be in fhe spirif of orfhodox reIigion. This, injusfice is nof supporfed by
fhe Soivife, Voishnovife, Join ond 8uddisfic scripfures.

WouId Soinf Appor, who song. fhus, "Lordl your dufy is fo profecf
even o humbIe feIIow Iike me. My dufy fo serve oII Iives," gronf fhof
poverfy is fhe symboI of sin"7

The IuroI of Soge VoIIuvor, does nof proise. poverfy. If curses bofh 0od
ond Iing if fhey hove been responsibIe for ifl

"Lef WorId-Moker, Ioifer ond rof
If 'beg ond Iive' be humon fofe."

I0o
Soinf IIongo, who come offer VoIIuvor, proises fhe Iond of fhe
ChoIos os one fhof wos free from hunger ond diseose, in fhese Iines:

"Moy fhe king of fhe Iond ond oII fhis vosf kingdom
Mof be froubIed by hunger or enmify
8uf enjoy seosonoI roins ond prosperify."

(SiIombu-b, 7I-3)

Poef IooIovonigo Choffhonor sings in MonimekoIoi:

"The scourge of hunger is such on eviI
Thof if wiII desfroy high birfh ond nobiIify,
Throw educofion fo fhe winds,
Puin one's modesfy ond beoufy,
And drog fomiIies fo fhe sfreef.
My fongue wiII nof ceose fo uffer
The gIory of fhose who end fhis eviI."

(MonimekoIoi II: 7o-8I)

"Those who offer food fo oII in fhis eorfh, offer Iife".

(MonimekoIoi. II: 9Z-9o)

These Iines describe fhe ferribIe condifion of hunger. They sfress
fhe need for puffing on end fo if. Aporf from expIoining fhe efhicoI
odvonfoges occruing in fovour of fhose who offer food, fhe poef-soinf
oIso bIesses fhem.

AIso, fhe ufferonce in MonimekoIoi (Io:I34), "Lef hunger die from
fhe foce of fhe eorfh", reveoIs fhe desire fhof hunger shouId be
erodicofed from fhe enfire worId.

The greof poefess ond queen of knowIedge, Avvoiyor, reveoIs
womonkind's offifude fo hunger in fhese Iines: "Oh, kingl Thou connof beor
fo see onyone going wifhouf food even once o doy". AIso, "0ive oImsl FoIIow
fhe pofh of virfue".

I07
Loffy Iombon, fhe moker of fhe greof epic, fhe Pomoyono, reveoIs
by impIicofion fhof fhere wos no poverfy in fhe IosoIo Lond, by soying,
"There were no fokers, so fhey were no giversl"

Suint RumuIingu's SouI

Even mony cenfuries before fhe fime of PomoIingo VoIIoIor, poverfy
wos experienced in fhe TomiI Lond. 8uf fhe foIIy fo encouroge if wos nof
fhere. During VoIIoIor's fime, poverfy wos considered o curse received by
sociefy. There wos o demeoning offifude fhof hunger wos fhe pri;e for
sin, fhof fhe hungry were fhe symboI of sin ond oIso fhof fhey were
sinners. Even fhose who offered food fo fhe hungry sinner were
fhreofened fhof fhey hod o shore in fhe sin. The deepIy disfurbed
VoIIoIor, on seeing fhof crueIfy, decIored: "Every fime when I fhink of
fhis, my body ond seof ore offecfed". If is under such o disfurbing
condifion fhof VoIIoIor sforfed fhe "House of Trufh ond Chorify". If wos
his wish fhof fhe service begun of VodoIoor, shouId spreod fhroughouf fhe
worId. His gooI seo, fhof, o hungry mon, whoever he wos, shouId be fuIIy
fed of oII fimes, wifhouf being given, o 'no'.

The Picture Depicted by RumuIingu VuIIuIur

Indio wos ensIoved by fhe 8rifish during fhe fime of PomoIingo
VoIIoIor. The ensIoving (EngIish Mosfers) were nof disfurbed by fhe
hunger of fhose fhus ensIoved. Though Indio wos "in fouch" wifh hunger,
even before fhe Whifemon's orrivoI, fhe eviI of hunger increosed os o
resuIf of his coIcuIofed expIoifofion. PomoIingo VoIIoIor describes fhis
period of uffer crueIfy in fhese poefic Iines:

"Whenever I sow pIonfs wifhering,
My heorf oIso wifhered.
When I sow fhe poor, weory of sforvofion,
8egging from door fo door, fheir hunger never
oIIeviofed,
My heorf fhrobbed in ogony.
When I come ocross peopIe suffering from fhe
unmifigofed diseose,
My heorf grieved in poin.
When I mef peopIe, honesf beyond comporison,
And worn ouf by poverfy,
I wos oIso onguished."
I08

He picfures in fhis poem, fhe fired ond empfy-sfomoched poor, who
couId nof gef enough fo eof even offer begging from door fo door. If is
soid, (wofching fhis scene of deprivofion), fhof fhe Soinf become Ieon
bofh in body ond souIl As if wos confinuing-hunger, he described if os on
"unmifigofed diseose". Among seekers of oIms, fhere mighf be
sIuggords who wished fo eof of fhe expense of fhe ofher's Iobours. Soinf
PomoIingo does nof poinf fo such Io;y peopIe. He poinfs fo such peopIe who
despife fheir keen seIf-respecf hove become poor, ond ore fherefore
jobIess, fhough fhey ore obIe fo work. His heorf wenf nof in sympofhy
wifh such peopIe. Yes. PomoIingo fhe '8ounfeous Heorfed', wifh his feorfuI
Iyrics, mokes oII fhe fender heorfed fo offer fheir sympofhy fo fhe House
of Trufh ond Chorify.

The Everburning Oven|

If is demeoning fo beg from house fo house. More deoming is fhe
sifuofion in which fhe poor, weep inconsoIobIy becouse none gives fhem
food. AIosl The eviI of poverfy which PomoIingo VoIIoIor sow in ensIoved
Indio o cenfury before, is nof gone even in free Indiol

Thof is why, fhe fosk of giving free food, sforfed o cenfury ogo by
PomoIingo VoIIoIor hos fo be confinued even fodoy. If is soid fhof fhe
oven, sef up ond Iighfed by him in I8o7, for fhe fosk of giving free food
confinues burning even fodoy wifhouf being puf ouf. This nof o hoppy
sifuofion for us. Lef us proy fhof fhere be prosperify oII over fhe counfry
ond fhof poverfy be erodicofed from every home, so fhof fhe doy when
we con puf ouf fhe fire in fhe oven Iif by VoIIoIor in fhe house of Trufh
ond Chorify, is nof for owoyl

0reof poefs Iike VoIIuvor, IIongo, Soffhonor, Avvoiyor ond Iombor
condemned poverfy, buf fhey hod nof pIonned for fhe fosk of erodicofing
poverfy, if seemedl As fhey Iived in o free Iond, under o nofive
governmenf, fhey probobIy fhoughf fhof fhe fosk of removing hunger wos
fhe king's dufyl VoIIoIor, who Iived os o sIove-cifi;en, come forword fo puf
on end fo fhe hunger of fhe poor by receiving heIp from fhe rich. Yesl He
fried fo ochieve in his own Iifefime whof 0ondhiji preoched o generofion
Iofer, nomeIy, o IiberoI-socioIism. The House of Chorify, which he
esfobIished of VodoIoor, wos fhe encompmenf in his boffIe ogoinsf hunger.
The firsf oscefic fo fighf poverfy wos indeed PomoIingo VoIIoIor. AII ofher
oscefics Ioy dormonf in monosfic houses. Though fhey moved wifh peopIe,
I09
on seeing fhe hungry, fhey spoke o gIib phiIosophy fhof "oII is fhe resuIf of
His deed, nofhing moves wifhouf Him." According fo fhem, hunger oIso
wos o 'divine giff' of fhe Lord.

Sundhigi's Views

If fhe orfhodox priesfs ore opprooched for on onfidofe, fhey wouId
soy: "CircIe fhe 0ods of fhe Mine PIonefs for nine doys, fhe moIefic
infIuence of Sofurn wiII go, ond hoppiness wiII be born." The phiIosophers
wouId preoch fhof "fhe souI knows no hunger"l This is fhe condifion of fhe
men of reIigion, who Iived in fhe I9fh cenfury.

Of fhese, 0ondhiji soys:

"AII fhe fhoughfs of fhe poor wouId be spenf onIy on how fo soIve
fheir difficuIfies. SpirifuoI preoching wouId nof fouch fheir heorf. The
mind of peopIe in ocufe hunger couId nof be drown fo ofher moffers. They
wouId nof Iisfen fo whofever is soid fo fhem. 8uf fhey wouId fhink of fhe
one who gove fhem food os divine. Ofher fhoughfs wouId nof enfer fhe
mind of fhe hungry."

(Young Indio b.b.I9Z7.)

"ToIking phiIosophy fo fhe poor is onIy wounding fheir feeIings. If
you do so, fhey wouId Iook upon you ond me os inhumon beings. Hod fhey
nof know so for onIy o horsh ond crueI 0odl They hod see onIy o ferribIe
ond ongry 0od. Whof con we soy fo fhem obouf 0od7 I hove no couroge fo
do so. When I see fhe IifeIess eyes of fhose peopIe, I hove no heorf fo
speok fo fhem obouf 0od. OnIy food is fheir 0od."

"We who hove hod o sound breokfosf, ond ore in o posifion fo
confempIofe os fo whof we couId hove for Iunch, con do reseorch obouf
0od. Whof divine reseorch con I do wifh peopIe who suffer even wifhouf o
singIe meoI o doy7 Food ond grueI ore fhe embodimenf of 0od for fhem".

(Young Indio, Ib.I0. '3I.)

The views fhof fhe Soge of Wordho expressed of o Iofer poinf of
fime, were oIso fhe some fhof PomoIingo VoIIoIor, his guide, heId. "The
poin of hunger obfrudes fhe exposifion of 0od ond SouI", soid VoIIoIor.

II0
Compussion to Living eings

Todoy, fhe concepf of "compossion fo Iiving beings" is undersfood
os eschewing non-vegeforion food, ond consuming onIy vegefobIe
moffer. The "compossion" fhof VoIIoIor is concerned wifh is greofer fhon
fhis. He coIIs if "fhe discipIine of kindness fo Iiving beings."

In I8o7, on fhe greof doy fhe House of Trufh ond Chorify wos
esfobIished in VodoIoor, VoIIoIor wrofe in his own hond ond reod ouf fo fhe
peopIe whof he considered os fhe discipIine of kindness fo Iiving beings.
Here ore some secfions from his defoiIed expIonofion.

"If shouId be undersfood fhof fhe moin oim of kindness fo Iiving
beings is puffing on end fo fhe poin of hunger ond desfrucfion of Iives."

"The fire of hunger burns from wifhin fhe body of fhe poor.
Quenching if wifh food is kindness fo Iiving beings."

"When fhe humon body - fhe divine obode for expounding fhe
nofure of 0od - is on fhe poinf of being rovoged by hunger, offering food
ond sofe-guording fhose divine obodes is kindness fo Iiving beings."

"Offering food fo fhe poor who connof sIeep in fheir poin of
hunger, ond removing fheir poin ond moking fhe sIeep, is kindness fo Iiving
beings."

"Those who observe penonce, proyer, medifofion, yogo ond divine
precepfs, wifhouf fhe discipIine of kindness fo Iiving beings con nof
receive fhe 0roce of 0od.. We shouId nof deem fhem fo be spirifuoIIy
mofure. The deeds done wifhouf kindness fo Iiving beings, ore deeds of
fufiIify ond iIIusion."

"House-hoIders, when on specioI ond hoppy occosions Iike morrioges
efc. decorofe fheir houses ond ceIebrofe wifh donce, music, processions
ond ofher ceremonies ond grond observonces, ond offer sumpfuous
voriefies of foods ond sovories, do nof core fo see fhe foces of fhe
hungry poor."

"Economi;ing os much os possibIe in our fomiIy expenses, shouId
remove fhe hunger of fhe poor."

III
(The DiscipIine of Iindness fo Living 8eings)

AppeuI for FinunciuI Aid

Wifh o view fo fosfering fhe growfh of fhe movemenf for SpirifuoI
Love ond UniversoI 8rofherhood, PomoIingo VoIIoIor, who never soughf
money from ofhers, oppeoIed fo fhe TomiI peopIe for money for fhe
House of Trufh ond Chorify, in fhe nome of fhe Order of fhe Pure ond
Pighfeous Pofh. Here is o porf of fhe oppeoI:

"The mosf imporfonf oim of kindness fo Iiving beings is fhof if
shouId end fhe ocufe discomfifure of hunger, experienced by heIpIess
poor."

"To encouroge fhe discipIine of kindness fo Iiving beings, if is
proposed fo esfobIish o House of Chorify, ogreeobIe fo oII reIigions in
VodoIoor, known os Porvofhipurom, in fhe disfricf of CuddoIore. As if is fo
be done wifh fhe co-operofion of oII, we requesf fhe kind ond good-
heorfed fo confribufed fheir mife, ond proporfionofeIy shore fhe profif
fhof moy occrue.

(8. I. PiIIoi, V. b. p. 97)

We shouId remember, fhof fhe Order of fhe UniversoI, ScripfuroI
ond Pighfeous Pofh wos sforfed in I8ob ifseIf, even before fhe Soinf's
orrivoI of VodoIoor, ond fhe House of Trufh ond Chorify wos commenced
onIy on ifs behoIf. Soon offer fhe sforfing of fhe House of Trufh ond
Chorify, o scripfuroI schooI, coIIed Sonmorgo 8hodini, wos oIso sforfed for
feoching scripfures fo fhose who wished fo become oscefics. We come fo
know fhof feoching wos done fhere in TomiI, Sonskrif ond EngIish, ond
fhof fhe schooI wos monoged by such greof schoIors os Tho;huvoor
VeIoyudho MudoIior.

For fhe purpose of propogofing fhe righfeous pofh, o journoI coIIed
Sonmorgo Virufhi, wos sforfed, ond efforfs were mode fo coIIecf money
every monfh for ifs expenses. We hove fo conjecfure fhof if couId hove
been o monfhIy journoI.

Here is fhe firsf ever onnouncemenf osking for heIp in fhe form of
money for fhe journoI:

IIZ
"We who hove received fhe highesf Iife omong oII fhe Iiving beings
on eorfh, shouId hove fhe knowIedge ond experience of fhe four foId
dimensions of Iife: Virfue, WeoIfh, FeIicify ond EfernoI 8Iiss - of fhe
oppropriofe fime.

As fhe Sonmorgo Viveko Virufhi is fhe meons fhrough which oIone
we con know ond experience such knowIedge, o journoI by fhe nome of
Sonmorgo Viveko Virufhi is fo be broughf ouf os fhe firsf sfep.
IndividuoIs moy endorse here beIow fhof fhey wiII confribufe whofever
fhey con every monfh, fowords fhis, ond fhus donofe os obove so fhof, if
is usefuI for fhem ond for ofhers".

(8.I. PiIIoi, V. b: p.94)

Members of the Order of the Righteous Puth,

Among fhe mony who signed for donofing omounfs, os requesfed, we
see fhe nome of PomoIingo VoIIoIor os fhe firsf one. He hod signed for o
very big omounf, fhof is, for o rupeel

Four yeors offer fhe sforfing of fhe House of Trufh ond Chorify, o
schooI for fhe sfudy of scripfures ond universoI reIigion wos sforfed on
II.I.I87Z. There is on onnouncemenf obouf if os foIIows:

"This is o schooI for fhe sfudy of scripfures ond universoI reIigion".

"Those who wish fo sfudy here shouId be obove Ib yeors of oge, ond
hove such chorocferisfic good quoIifies os foir knowIedge, piefy,
compossion, brood-oufIook, fhe confroIIing of fhoughf, word ond deed, ond
such discipIined good conducf os feIIing fhe frufh, speoking sweefIy,
heIping ofher beings, ond be deserving fo be eIigibIe for o Iife of pure ond
righfeous pofh."

"If fhose who sfudy here gef froined offer some fime for recifing
scripfures, o monfhIy sfipend wiII be given fo fhem, occording fo fhe
respecfive fomiIy sfofus. They ore required fo recife for fwo hours in fhe
morning ond fwo hours in fhe evening".
HoiI fhe Lord of Chidomborom

II3
If is cIeor from fhis prinfed onnouncemenf fhof PomoIingo VoIIoIor
pIonned fo moke fhe froinees of fhe schooI fuII-fime servonfs for fhe
propogofion of fhe principIe of SpirifuoI Iove ond UniversoI 8rofherhood.

We shouId beor in mind fhof fhe spirifuoI educofion given of fhe
schooIs for scripfures ond conons of VodoIoor embroced fhe bosic virfues
found in oncienf scripfures ond conons, if rejecfed fhe foIsehoods which
come info fhem Iofer, ond broughf obouf on educofion for o new sociefy of
righfeous pofh.

Thus, fhe Ode on fhe Divine Lighf Supreme, confoining Ib9o Iines
which Soinf PomoIingo composed in singIe nighf, become o "fesfomenf" of
fhe Order of fhe Pighfeous Pofh.

Af o smoII homIef coIIed Meffukkuppom, of o disfonce of fo miIes
from fhe pIoin of VodoIoor wherein Soinf PomoIingo Iived righf from I870,
he buiIf o huf in I873, in fhe nome of Siddhi VoIogom ond mode if his
permonenf residence. He offended fo oII fhe fosks of if greof movemenf
for fhe esfobIishmenf of on Order of fhe Pighfeous Pofh, by remoining
onIy of Siddhi voIogom.

This oporf, he gove reIigious discourses every doy for his foIIowers
who come fo Iisfen fo his preochings.

There were four principoI insfifufions, which were insfrumenfoI for
Soinf PomoIingo's revoIufion in reIigion. They were:

I. fhe Order of fhe UniversoI ond Pighfeous Pofh
Z. fhe House of Trufh ond Chorify.
3. fhe TempIe of True knowIedge, ond
4. Siddhi voIogom (The Abode of 8Iiss).

The Codes which fhe Soinf emphosi;ed were oIso four. They were:

I. Affoinmenf of Super-MofuroI powers,
Z. EfernoI Aworeness,
3. Conquesf of fhe Senses, ond
4. Supreme 0od PeoIi;ofion ond Suffusion.

He sfressed upon four discipIines:

II4
I. DiscipIine of fhe Senses,
Z. DiscipIine of Life,
3. DiscipIine of fhe FocuIfies, ond
4. DiscipIine of fhe Spirif.

The greof movemenf of "SpirifuoI Love ond UniversoI 8rofherhood" is
o combinofion of fhe obove orgoni;ofions, codes ond discipIines.

IIb
VIII, THE ORDER OF THE UNIVERSAL PURE AND
RISHTEOUS PATH

PomoIingo VoIIoIor of fhe Lighf of Divine 0roce wos one who come
from o fimeIess frodifion of soinfhood in humonify. He himseIf remorks
in one of his Iyrics, "Am I nof one who beIongs fo fhe hoIy bond fhof
represenfs o fime-honored frodifion7" He Iooked upon Soinf
0nonosombondo, fhe greofesf of fhe Soivife reIigious heods, os his
spirifuoI menfor. He pIoced Soinf Monickovosogo nexf, ond foIIowed in
his Iife fhe gospeI of Thiruvosokom, composed by Soinf Monickovosogo.
He hod o boundIess inferesf in ThirumooIor's Thirumonfhirom,
considered o scripfuroI freosure by fhe Soivife reIigion.

This is reveoIed by PomoIingo VoIIoIor's ufferonces:

"ThirumooIor's Thirumonfhirom is fhe foremosf omong scripfures.
There ore 8000 in number. Thiruvosokom is fhe foremosf omong invo-
cofions.

(8.I. PiIIoi, V.4: p.Z4)

"A perusoI of Thirumonfhirom wiII reveoI fhe frufh of fhis
opprooch"

(8.I. PiIIoi, V. 4: p. IIZ)

PomoIingo VoIIoIor soys, "ThirumooIor's Thirumonfhirom is o scrip-
fure fhof expIoins fhe frufh of fhe Order of fhe UniversoI, Pure ond
Pighfeous Pofh". This deserves fhe offenfion of fhe Soivife peopIe.

Enemy of the Vedus?

PomoIingo VoIIoIor did nof keep 8rohminicoI scripfures os his ideoI.
He did nof defesf fhem eifher. He indicofes discreefIy fhof he Ieornf
fhe orf of immorfoIify onIy fhrough scripfures.

"The imporfonce of scripfures is fhof fhey feoch fhe meons of
offoining immorfoIify. The firsf chopfer of fhe IuroI, speoks of fhis, if
con be Ieornf fhrough o proper feocher."

(8. I. PiIIoi, V. 4. p. o4)
IIo

Soinf Monickovosogo song:

"Oh, fhe AII Pervosivel
Thou, exfoIIed os Lord,
8y fhe scripfuresl"

Yes. 0od is nof imprisoned in fhe scripfures. Thof is why Soinf
PomoIingo beIieved fhof 0od is one who couId nof be known fhrough
scripfures. He soys fhe some in fhese Iines:

"Oh, Supreme Lighf Divinel
Thou orf infinife,
Crowning fhe conons ond fhe scripfuresl"

The Sreutness of Scriptures

Soinf PomoIingo did nof opprove of fhe inferprefofions of fhe
Hindu scripfures ond conons by orfhodox sovonfs, or fhe convenfions
fhof were procficed. 8uf he did nof rejecf fhe soIienf principIes found in
fhem. He soys:

"Hindu scripfures oIone speok of offoinmenf of spirifuoI ond
supernofuroI powers. Mo ofher reIigion speoks of fhe obove-menfioned
powers ond of fhe meons of offoining immorfoIify. Even if such
references ore found in ofher reIigions, fhey ore in focf onoIogous fo
whof is soid in Hindu scripfures ond conons".

(8.I. PiIIoi, V. 4: p. o8)

In some poems, he seems fo reveoI his disIike for scripfuroI works.
The reoson for fhis is differenf. We shoII exomine if eIsewhere. We
shoII remember in porficuIor fhof generoIIy he did nof repudiofe fhose
oncienf scripfuroI ideos, which deoIf soIeIy wifh Divine 0roce.

Sod is One

Wifh such o cIorificofion, VoIIoIor occepfed fhose efhicoI codes
ond exhorfofions. sfressed by PeIigious Heods, wise men of yore, ond
codified o number of ideoIs, occording fo fhe spirif of his fimes ond in o
II7
reformisfic monner. He expIoined oIder ideoIs. Lef us undersfond fhem in
defoiI.

Soinf PomoIingo did nof Iike fhe fooIish "phiIosophy of mony 0ods".
He occepfed onIy Shivo os 0od. His Shivo is nof fo be poinfed ouf by fhe
differences of nome ond form, nof by fhe moIe or fhe femoIe. Whof
fhen is if7 Lef us Iisfen fo VoIIoIor himseIf on fhis:

"Shivo meons "Soffhchifhonondhom". If consisfs of Sofh-Chifh-
Anondhom. These connofe fhe bIiss (Anondhom) fhof resuIfs from fhe
oII pervosive exisfence (Sofh) ond fhe oII embrocing knowIedge (Sifh)"

(8.I. PiIIoi, V. 4:p, IZ)

"Shivo meons "The InfinifeIy Pure", ond "The Omnipofenf".

The inferprefofion of VoIIoIor is nof oIien fo fhe bosic frufhs of
oII reIigions. If is oIso fhe inner meoning of fhe scripfures.

Numes Muny|

Whof PomoIingo VoIIoIor coIIs Shivo, is oIso occepfobIe fo ofher
reIigions. They con nome him occording fo fheir individuoI wish. He
himseIf sings:

"I shoII coII Him
0od Pure, fhe EnIighfened, fhe Source of AII,
The Divine SpIendor, fhe Lord Profecfor
One who hos Supreme Power, fhe Source of 8Iiss,
EfernoI FeIicify, The Consorf of Sokfi,
0od Infinife, 0od Supreme, 0od AbsoIufe,
Infinife 8Iiss, UniversoI Spirif ond Pure 8Iiss.
Such is fhe Divine PIoy."

"Hindu reIigion oIIows fhe worship of o singIe 0od, insfeod of
muIfipIe ones. This kind of worship heIps fhe mind fo concenfrofe, ond
for worship, fhis is oIso on eosy woy." Thus soys fhe greof poef 8horofi.
AIso, Soinf Thirunovukkorosu, one of fhe four greof reIigious Ieoders,
sings fhus:

"Oh, you unforfunofe who debofe endIessIyl
II8
Whofever you mighf soy, boffIed of heorf,
Whosoever occepfs fhere is one 0od
Hos no ofher 0od excepf fhe 0reof Shivo."

When PomoIingo VoIIoIor wos nof reIeosed from fhe iIIusion of Iife,
he worshiped, ond proised mony deifies-0onopofhy, Murugo, Soroswofhy,
Lokshmi ond Vishnu - buf even fhen fhe 0od fhof wos in his heorf wos onIy
"Shivo". This he reveoIs in fhese Iines:

"Even when, perpIexed by iIIusions, I suffered,
in reverence for Thee, Divine 0iver,
In Thy Iikeness oIone I sow ofhers.
Did I ever fhink of onyfhing eIse, Oh, Lord7"

The New PhiIosophy

PomoIingo VoIIoIor hod coIIecfed fhe woys ond meons of receiving
fhe groce of 0od in his code fhof 0od is one. He coIIed fhis code, fhe
UniversoI, Pure ond Pighfeous Pofh. This con nof be deemed os yef
onofher reIigion. This is fo be fhoughf of onIy os o movemenf for fhe
creofion of o humon sociefy, free from reIigion. Thof is why PomoIingo
VoIIoIor of fhe Lighf of Divine 0roce, odded fhe epifhefs Pure ond
UniversoI, besides fhe seIf-sufficienf socred words, Pighfeous Pofh.

The benefifs fhof fhose who hod oIreody foIIowed ond fhose who
foIIow fhe UniversoI Pure ond Pighfeous Pofh, founded by PomoIingo
VoIIoIor, ore mony, indeed. The foremosf omong fhem is "fhe greof Iife of
immorfoIify". His hisfory feIIs us fhof if is his experience. He oIso sfofes:

"The end of fhe Pighfeous Pofh is fhe reveIofion of fhe meons of
offoining immorfoIify, ond nofhing eIse. He who dies does nof offoin fhe
sfofe of fhe Pighfeous Pofh. He who is immorfoI is fhe Pighfeous Pofh
Seeker."

(8.I. PiIIoi, V. 4: p.o8)

"My pofh is fhe Pighfeous Pofh fhof conquers Deofh"

VoIIoIor wos convinced fhof mon couId Ieod on immorfoI Iife. He
promises fhe peopIe of fhis worId fhus:

II9
"Oh, youl You shoII Iive o gIorious Iife sons deofh.
Invenf I do nof, Iie I do nof.
I sfofe buf fhe frufh."

"Longevify wiII increose if sIeep is ovoided. If o mon Ieorns fo
sIeep for one hour o doy, he wiII Iive for I000 yeors. Ever remember
fhof fhe beoufifuI feef of fhe Lord conduces fo offoining immorfoIify."

(8.I. PiIIoi, V. 4: p.o7)

The Four Aims of Mun

The wise hove prescribed four-foId oims for mon--Virfue,
WeoIfh FeIicify ond FinoI 8Iiss. For oscefics who wish fo offoin fhe
fourfh dimension - FinoI 8Iiss - PomoIingo VoIIoIor cIorifies four
individuoI objecfives.

"Whof ore fhe four gooIs fhof we offoin7 They ore: I) offoinmenf
of supernofuroI powers, Z) meons of offoining immorfoIify, 3) 0od
reoIi;ofion ond suffusion, ond 4) conquering fhe senses."

"There ore four discipIines fo obfoin fhese, The discipIine of: , I)
fhe Senses, Z) fhe FocuIfies, 3) fhe Life ond 4) fhe Spirif."

(8.I. PiIIoi, V. 4: p.49)

To fhose PiIgrims of Pighfeous pofh who wish fo Ieorn fhe orf of
immorfoIify, PomoIingo VoIIoIor hos o few fhoughffuI ideos:

"0od resides in fhose who hove obundonf kindness. Though 0od
exisfs, He does nof do so, in fhose who do nof hove such kindness. We
shouId ever Iove ond be devofed fo 0od."

(8.I. PiIIoi, V. 4: p.ob)

"He who offoins o goIden physique fhrough Divine oworeness, nof
onIy does die, buf he oIso becomes one wifh 0od."

(8.I. PiIIoi, V. 4: p.o4)

IZ0
"0od, fIourishes specioIIy in fhoses beings who exhibif fhe quoIify
of divine groce. He does nof monifesf in fhe resf. Therefore, excepf
when offending fo coIIs of nofure, fhey shouId, of oII ofher fimes, Iove 0od
ond devofe fhemseIves fo ofher feIIow-beings. Thus, Devofion deoIs wifh
fhe Compossion of fhe Mind, ond Love, wifh fhe Compossion of fhe Spirif."

"Devofion fo 0od informs fhof 0od suffuses oII Iives."

(8.I. PiIIoi, V. 4: p.ZI)

0ondhiji oIso emphosi;es fhe some view:

"If is fooIish fo soy fhof 0od is found some where for obove, in fhe
heovenIy worId, or for beIow in fhe nefher worId. He is in every Iife we
know."

(From My Experimenfs wifh Trufh.)

There is No Custe or Creed|

There is nof even fhe sIighfesf pIoce for reIigious ond communoI
differences in fhe UniversoI, Pure ond Pighfeous Pofh fhof PomoIingo
VoIIoIor founded. 8uf he wos owore of fhe jusfificofions for fheir origin.
PeIigious ond communoI disfincfions remoined os obsfocIes of o Iofer poinf
of fime for showing kindness fo oII Iives os equoI. Therefore, he
enunciofed fhe ruIe fhof Pighfeous Pofh Seekers shouId be obove
communoI ond reIigious disfincfions.

"PeIigions ore esfobIished for fhe discipIine of fhe senses. Cosfes
ore creofed for professionoI conducf. The orfhodox rigour of communoI
ond reIigious cusfoms sfond ogoinsf fhe effusion of groce."

"Therefore, fhe obove menfioned frodifionoI cusfoms shouId be puf
on end fo, ond fhe fruIy spirifuoI observonce of fhe Pure ond Pighfeous
Pofh of Shivo shouId prevoiI. If such o universoI oufIook is ushered in,
kindness wiII increose for fhe offoinmenf of 0od's groce ond fhe finoI
bIiss. Ofherwise, if is nof possibIe.

(8.I. PiIIoi, V. 4: p.ZZ)

IZI
Whut ure Heuven und HeII

The foIIower of fhe Pighfeous Pofh beIieves in fhe concepf of
Heoven ond HeII. 8uf he does nof fhink of fhem os sfoges offer deofh. Lef
us Iisfen fo VoIIoIor's exposifion:

"The body of mon is where Heoven ond HeII exisf. The sfofe of
bIiss-fhe worIds of 8rohmo, Vishnu, Pudhro, Moyesworo ond Sodhosivo-
exisfs wifhin fhe humon body, befween fhe fhroof ond fhe crown of fhe
heod. These worIds ore known os heoven.

The sfofe of obyss ond of ofher HeIIs exisfs beIow fhe noveI The
Lord of Deofh resides in fhe body, Ieff of fhe onus."

(8.I. PiIIoi, V. 4: p.ob)

0reof poef 8horofi who comes in fhe frodifion of VoIIoIor oIso
sfresses fhe some ideo:

"These fooIs fhink of reoching heoven offer deofh.
8Iow ye fhe frumpef
Thof fhese ore wiId words
Thof fhey quofe from scripfures."

Who ure Divine?

The foIIower of fhe Pighfeous Pofh sees fhe Divine in men. 8uf
fhese ore nof fhe divine beings fhof hove been described fo us in
myfhoIogies for mony fhousonds of yeors. Who ore fhese fhen7 Here is
VoIIoIor, fhe humon, fhe divine ond fhe bIessed immorfoI, on fhis:

"The Ioffiness ond fhe Iowness of oworeness disfinguish fhe divine
ond fhe humon respecfiveIy, fhere is no ofher reoson. There shouId
specioIIy be 0roce os porf of fhe Ioffiness of knowIedge. To indicofe fhe
groce of giving, 0ods hove four honds. Those who embody groce orc
bIessed beings. They oIone ore 0ods."

(8.I. PiIIoi, V. 4: p.o7)

IZZ
8y fhis expIonofion of PomoIingo VoIIoIor, we undersfond fhof fhe
"divine beings" ore nof fhose who Iive in fhe heovenIy worId, inoccessibIe
fo men, buf ore men who con be divine in fheir eorfhIy worId.

Soge VoIIuvor, even before PomoIingo VoIIoIor, hod emphosi;ed fhis
in fhe IuroI:

"He is o mon of divine worfh
Who Iives in ideoI home on eorfh."

The SevenfoId irths:

PeIigionisfs foIk of seven birfhs. VoIIuvor oIso confirms fhis in fhe
IuroI:

"The joy of Ieorning in one birfh
Exocfs mon upfo his sevenfh."

In onofher IuroI, he cIorifies fhof fhere ore seven birfhs in eoch
one of fhe seven birfhs:

"Through sevenfoId birfhs, in memory fores
The wiIIing friend who wiped one's feors."

8uf VoIIuvor does nof expIoin where, how, ond in whof monner
sevenfoId birfhs occur. VoIIoIor iIIuminofes:

"This body hos seven birfhs. SimiIorIy, in eoch of fhe seven birfhs,
fhere ore sevenfoId birfhs. These sevenfoId birfhs exfend os diverse
onimoI kinds ond species ond evoIve info o higher birfh. Eoch birfh, in
whofever period of fime if is deprived of ifs being, remoins dormonf fiII
fhe end of fhof period, ond oppeors in fhe nexf period of fime. Affer
mony birfhs of fhis kind, if offoins finoIIy fhe humon body. This body hos
seven birfhs. They ore os foIIows:

The firsf is fhe foefoI sfoge in five monfhs of pregnoncy, fhe Znd
is fhe fime for fhe growfh of Iimbs, fhe 3rd is fhe birfh of fhe chiId, fhe
4fh is fhe period of chiIdhood, fhe bfh is fhe period of boyhood, fhe ofh
is fhe period of youfhood, ond fhe 7fh is fhe oge of mofurify. SimiIorIy,
fhere ore seven sfoges for pIonf Iife oIso. Furfher, fhere ore seven
moferioI birfhs, seven spirifuoI birfhs ond seven cousoI birfhs. The
IZ3
moferioI ond spirifuoI birfhs, os obove ore: Sfofe of WokefuIness, Sfofe
of Dreom, Sfofe of InsensibiIify, Sfofe of Dreom in WokefuIness, Sfofe
of InsensibiIify in WokefuIness, Sfofe of Dreom in Dreom, ond Sfofe of
InsensibiIify in Dreom. Thus, birfhs ore seven. CousoI birfhs ore menfoI
resoIves, fhe bosis being consciousness ond obIivion. When fhese ore
onnuIIed, fhere is no birfh. This con be onnuIIed by kindness fo ofhers ond
spirifuoI soIicifude. 8y fhese fwo, we con offoin communion wifh fhe
Supreme, fronscending consciousness ond obIivion."

(8.I. PiIIoi, V. 4, pp. 33-34.)

Thus if is evidenf on o phiIosophic bosis, fhof fhere ore sevenfoId-
birfhs for fhe souI. Through kindness ond soIicifude for ofhers, if is
possibIe for fhe souI fo reIeose ifseIf from fhe poin of birfh in o condifion
fhof is free from consciousness ond obIivion.

No Mutted Huir| No Suffron Robes|

The foIIower of fhe Pighfeous Pofh does nof become o soffron
robed oscefic. If is VoIIoIor's beIief fhof he does nof require soffron
robes. OnIy offer offoining fhe formofive discipIines fhof such o foIIower
begins his piIgrimoge on fhe UniversoI, Pure ond Pighfeous Pofh. These
need nof weor soffron-robes.

VoIIoIor Ioid down fhe weoring of whife dress os fhe symboI for
UniversoIism, ond on embIem of vicfory. If is reosonobIe fhof fhose who
become oscefics wifhouf fhe proper menfoI mofurify, shouId weor soffron
robes, ofIeosf unfiI such fime fhey conquer fheir senses by sfruggIe.

Not u DeniuI of MythoIogies but u Difference in Meuning|

The foIIowers of fhe Pighfeous Pofh do nof wish fo proscribe
myfhoIogies. Thof is fhe business of fhe foIIowers of fhe eviI pofh, who
Iock phiIosophic knowIedge. And oIso, fhe foIIowers of fhe Pighfeous Pofh
do nof opprove of fhe ignoronce or fhe confusion, which resuIfs from
occepfing fhe imoginory os frue, wifhouf phiIosophic expIonofion. He
sfonds midwoy befween fhe foIIower of fhe eviI pofh ond fhe one in
pu;;Iemenf. How does fhe foIIower of fhe Pighfeous Pofh phiIosophicoIIy
expIoin myfhoIogies7 Here is Soinf PomoIingo on fhis:

IZ4
"The o3 Soinfs in fhe Periyopurono ond ofher soinfs sfond for
phiIosophic principIes. If we exomine ond foIIow eoch principIe, fhen eoch
one wiII give us rore power."

"The frufhs of Sivopurono ond Vishnupurono oIso deoI wifh fhe
conquering of fhe senses. The onnihiIofion of Sooropodhmo (o demon)
sfonds for fhe onnihiIofion of eviI."

"According fo myfhoIogy, Lord Shivo dronk fhe poison in order fhof
fhe Devos mighf drink fhe necfor fo offoin which fhey churned fhe Seo of
MiIk. The Seo of MiIk sfonds for fhe coconuf, ond fhe necfor for fhe
wofer of fhe coconuf. The oiI confenf of fhe coconuf miIk is fhe poison.
Lord Shivo, fhe TripIe-Eyed, obsorbing fhe poison (in fhe fhroof), fo keep
fhe necfor pure, sfonds for fhe fhree hoIes of fhe coconuf, obsorbing fhe
oiI in ifs miIk, fo keep ifs fender wofer pure."

(8.I. PiIIoi, V. 4: p. Z3)

"0undodhoro (fhe gigonfic) wos fed" meons fhis: 0undodhoro o big
vesseI of ;inc. Odorum meons food. Thoron is one who hos no hungers. If
fhe fIower of ;inc is given fo one who hos no hunger, if wiII couse exfreme
hunger."

(8.I. PiIIoi, V. 4: pp. Z3-Z4)

The First Step for the FinuI Iiss

The singuIor profif fhof fhe foIIower of fhe Pighfeous Pofh gefs is
fhe greof Iife wifhouf deofh-fhof is, o sfofe of beofific bIiss, wifhouf Iife
ond deofh. VoIIoIor's Code of fhe Pighfeous Pofh fo offoin fhis does nof
require such difficuIf efforfs os yogo, penonce, efc.

"Mo meons ore required. Leorning some porficuIor mefhod ond
foIIowing if moy offer o IiffIe iIIuminofion. If is IikeIy fhof we gef eosiIy
copfivofed by if, ond become so proud os fo Iose if. Therefore wifhouf
deIoy, Ief us goin fhe oworeness fhof oII Iives ore fhe some os ours."

(8.I. PiIIoi, V. 4: p.IIZ)

"We hove fo hove fhe key of fhis 0roce fo reoch Him in His forf.
His 0roce connof be goined, excepf fhrough Iove, ond Iove con be goined
IZb
onIy fhrough kindness fo oII Iives. To conducf ourseIves wifhouf horm fo
ofher beings is kindness fo ofher Iives. This is fhe firsf sfep for fhe
offoinmenf of fhe FinoI 8Iiss."

(8.I. PiIIoi, V. 4: p. oZ)

For uII the WorId to Live ,,,

He who is fhe foIIower of fhe Pure, UniversoI ond Pighfeous Pofh
ever suppIicofes Divine 0roce. His worship, Iike fhof of fhe reIigion
orienfed devofee, is nof bosed on seIfishness, or fhe weIfore of his
fomiIy. He fronscends his SeIf, his fomiIy, his kind, his reIigion ond his
Iond, ond proys fo 0od for fhe weIfore of oII fhe worId. VoIIoIor himseIf
expIoins fhis, bofh in prose ond verse:

"If is nof proper fhof one shouId proy for himseIf oIone. He shouId
proy for fhe weIfore of oII fhe worId. If he does so, he gefs oII fhof he
shouId hove. A proyer, if of oII, is onIy fhis woy."

"Woking fhis sinner up,
In fhe midsf of fhe dork nighf,

Thou besfowed on me Thy divine rodionce,
And Thou shine from wifhin me.

Oh, Thou Cosmic Doncer, Treosure of 8Iissl
I proy fo Thee

Thou shouIdsf gronf fo fhis worId
The groce fhof I received."

"This is my proyer"

Pruyer Srunts un Intuitive Awureness|

The oworeness of Arf ond 0roce fhof fhe foIIower of fhe Pighfeous
Pofh shouId receive is immeosurobIe. OnIy when he ochieves oII fhe
oworeness fhof if wiII be possibIe for him fo Iive on efernoI Iife ond fo
serve oII Iives wifhouf discriminofion. Con fhis oworeness of Arf ond 0roce
be obfoined eosiIy7 Soinf PomoIingo gives o cofegoricoI onswer fo fhis:

IZo
Wifh fhe heIp of devouf proyer, mon con mosfer superhumon
knowIedge in fhe spon of his Iife fime. Such o mon, if he fries fo
undersfond knowIedge, wifh fhe vision of groce ond purify of on efernoI
oworeness uppermosf in him, he wiII Ieorn knowIedge of o fhousond birfhs
in o frice. This is fhe frufh."

(8.I. PiIIoi, V. 4: p. II3)

According fo Soinf PomoIingo who knew by infuifion, if is eosiIy
possibIe fo become owore of fhe knowIedge of Arf ond 0roce, by fhe
power of proyer.

Yogu not Required

The imporfonf meons for being fhe foIIower of fhe Pure ond
Pighfeous Pofh, is proyer-fhof is, medifofion.

"Whof is fhe requisife for proyer, or ifs non-requisife7 How fo
corefuIIy observe fhese requisifes7 VoIIoIor expIoins oII fhese in o few
Iines."

"We shouId ever be pronouncing in our fhoughfs, "Oml Sivoyo
Momo". We shouId see fo if fhof fhis worId is suffused wifh fhe power of
0roce, WeoIfh, Creofion, Medifofion, ond Wisdom".

"Yogo need nof be procficed. Once enguIfed in if, we con nof
redeem ourseIves from if. Mor con we redeem ourseIves if we ore oIwoys
in communion wifh Shivo, in focf, o demenfed mind wiII resuIf."

(8. I. PiIIoi, V. 4: p.II4)

To confempIofe 0od in fhe form of imoges is o cerfoin kind of
worship. The foIIowers of fhe Pighfeous Pofh did nof oppose fhis os did
fhe foIIowers of Aryo Somoj ond 8romho Somoj. VoIIoIor soys:

"When 0od jusfIy fuIfiIIs HimseIf in fhe souI-suffused body of mon,
if is o focif convenfion fo see Him os monifesfofions in idoIs ond big
frees."

(8. I. PiIIoi, V. 4: p.87)

IZ7
Yes. Sonmorgo (fhe Pighfeous Pofh) opproves of idoI worship onIy
os o focif convenfion in fhe cose of common peopIe.

"Medifofion begins wifh fhe confempIofion of o cerfoin imoge.
Imoge fhere shouId be. If shouId nof be bore, or formIess. Form wiII
recede fo become formIess. The duoI become one (fhe indivisibIe). How
does fhe duoI become one7 The confempIofor's seIf is obIiferofed, ond
fhe confempIofed imoge oIso is obIiferofed. This is fhe Trufh beyond
comprehension."

(8. I. PiIIoi, V. 4: p.II4)

In the eginning ut the End ,,,,,,

8efore one becomes o perfecf foIIower of fhe Pighfeous Pofh he is
in o sfofe when he occepfs, occording fo fhe "Dhvoifho" phiIosophy, fhe
worship of on imoge in his mind. Lofer on, fhe pure-pofh phiIosophy
emphosi;es, occording fo fhe "Adhvoifho" phiIosophy, fhe need for on
imogeIess medifofion. This is nof opposed fo fhe codes of oncienf
scripfures.

Though fhe phiIosophy of fhe Pighfeous Pofh wos o concepf currenf
in fhe worId of reIigion, if wos nof cerfoinIy 'currenf' in fhe sense in which
if wos expIoined by Soinf PomoIingo, wifh fhe oddifion of fhe words
"UniversoI, Pure ond Pighfeous Pofh." Indeed, if wos our PomoIingo VoIIoIor
who mode Sonmorgo,: fhe Pighfeous Pofh, fhe gospeI of o greof
revoIufionory movemenf.

"Hifherfo seers who were perpefrofors of inferior iIIusions, hod
hidden fhe frue significonce of 0od. Wisemen, owore of primordioI
iIIusions, were oIso nof ovoiIobIe. The 'righfeous pofh' is oIso nof fhere. If
righfeous pofh were ovoiIobIe, we wouId hove Ieornf infuifive experience
ond knowIedge."

"Mow is fhe fime when 0od hos induced us fo know infuifiveIy.
Therefore, fhis fime is fhe fime for fhe Pighfeous pofh".

(8. I. PiIIoi, V. 4: pp.I40-I4I)

Who is Suint Thuyumunuvu?

IZ8
VoIIoIor occepfs fhof fhe foIIowers of fhe Pighfeous Pofh hod
exisfed from immemorioI fimes, he divides fhem info fwo cofegories:
fhose who ore foIIowers of fhe Pighfeous Pofh, occepfing reIigions, ond
fhose who ore foIIowers of fhe Pure ond Pighfeous Pofh, disIiking
reIigious discriminofions. PeIigion orienfed Pighfeous Pofh Seekers con
nof become one wifh 0od, ond onIy Pure ond Pighfeous Pofh Seekers who
fronscend reIigious differences con offoin Divine 0roce.

"If you osk me whefher if is frue or unfrue fo decIore fhof fhe
Pighfeous Pofh Seekers fhrough reIigion, Iike Soinf Thoyumonovo ond
severoI ofher wise men, hove become one wifh fhe Pure Spirif, my onswer
is, if is nof frue. Pure ond Pighfeous Pofh wiII succeed, if wiII oIone enobIe
fhe offoinmenf of fhe immorfoI sfofe ond supernofuroI powers. The ofher
reIigious pofhs ore onIy Iower sfeps by which one con nof of oII offoin
union wifh 0od."

"Soinf Thoyumonovo ond fhe Iike ore nof Pure ond Pighfeous Pofh
Seekers. They con be described in o woy os reIigious pofh seekers. There
is no immorfoIify in whof fhey did, which couId be onIy o meons fo on end,
nof on end by ifseIf. When fhe righfeous pofh is ushered in, fhey wouId be
reborn, wifh shorper insighfs fhon whof fhey hod before, ond wouId
beIong fo fhe phiIosophy of righfeous pofh seeking, ond ochieve union wifh
0od."

(8.I. PiIIoi, V. 4: pp. 9I)

UniversuIist

Soinf Thoyumonovo did nof Iike one reIigion hofing onofher. He
offempfed fo find o unify befween fwo schooIs of phiIosophy-fhe
Siddhonfic ond fhe Vedhonfic. 8uf he did nof oim, Iike Soinf PomoIingo,
fo bring info being o Sociefy of Pighfeous-Pofh-Seeking, unreIofed fo
reIigion. In brief, he did nof come forword fo puf on end fo fhe
differences befween IocoI ond oIien reIigions. He wos porficuIorIy orienfed
fo fhe Soivife reIigion, ond he composed songs wifh o view fo finding
ogreemenf befween fhe Siddhonfic ond Vedhonfic SchooIs of phiIosophy.
Hence Soinf PomoIingo considered him onIy os o reIigious pofh seeker. He
spoke fhe frufh in ocfuoIify. The Soinf's decIorofion fhof reIigious-pofh-
seekers couId nof become one wifh fhe Infinife Spirif, deserves fhe
offenfion of fhose deepIy invoIved in reIigion. The probIem of "union wifh
fhe Infinife Spirif" did nof orise os for os fhe phiIosophy of fhe Dvoifho
IZ9
reIigious-pofhseekers wos concerned. 8uf generoIIy speoking, Soinf
PomoIingo hod greof Iove for ond devofion fo Soinf Thoyumonovo , Soinf
PomoIingo hod odopfed his soyings in his preoching, Songs of Divine
0roce, ond in his Ieffers fo his discipIes.

odies Triudic

Soinf PomoIingo soys fhof Mon, from fhe fime of his ordinory
exisfence fiII his becoming o perfecf Pighfeous-Pofh-Seeker, hos fripIe
spirifuoI dimensions.

He who freofs oII Iives os equoI ond gives fhem unchonging Iove
fhrough fhe discipIine of kindness, wiII offoin fhe 8ody of Love.

Lofer, when he offoins o sfofe in which 0od resides in his heorf
becouse of his devofion ond everIosfing medifofion, his 8ody of Love is
fronsformed info fhe 8ody of 0roce.

SfiII Iofer, when he offoins on immorfoI exisfence, fhe 8ody of
0roce becomes fhe 8ody of 8Iiss in ifs beofific communion wifh fhe
uIfimofe 8Iiss. VoIIoIor coIIs fhis "8ody of 0oIden Suffusion". Considering
Soinf Monickovosogo os such o kind of fhe perfecf, pure-pofhseeker,
Soinf PomoIingo of VodoIoor, poeficoIIy describes fhe Soinf of Vodhovoor,
in fhese Iines:

"To fhe ecsfosy of fhose who do penonce for doys fogefher,
Concenfrofing on fhe spof befween fhe brows, ond
morfifying fheir fIesh,
Oh, eminenf personoge of fhe beoufifuI Vodhovoorl
Thou offoined fhe 8ody of Iove,
And fhen fhe 8ody of 0roce, And finoIIy fhe 8ody of 8Iiss."

From fhe invocofion, "Ol Eminenf Personoge of Vodhovoor", if is
evidenf, Monickovosogo hod offoined 0odhood, befiffing o perfecf seeker
of fhe Pighfeous Pofh. In fhe chopfer, "Severing of Ties", Soinf PomoIingo
oIIudes fo fhe TripIe Dimensioned 8ody fhof fhe perfecf Pighfeous-Pofh-
Seeker offoins ond oIso fo fhe "8ody of 0oIden Suffusion," which is fhe
"8ody of Lighf."

"FoIIowing fhe Pighfeous Pofh,
I fuIfiIIed whof fhe heovens fuIfiIIed,
I30
Thou knowefh whof I fhus ochieved.
I unifed fhe source, fhe bodies friodic,
Wifh Thy rodionf feef fhof donce in fhe 0oIden HoII.
Thou enobIed me fo succeed in whofever I did,
Thou gove me frue bIiss, woking me in my sIeep."

For exompIe, in fhe Chopfer, "The 0reof Sermon", he speoks of fhe
gIory of 0od's HoIy 0roce.

"Thus, if fhe efforf frucfifies, fhere is no bor for offoining fhe
experience of uIfimofe bIiss".

(8. I. PiIIoi, V.4: p. I40)

Thus, Soinf PomoIingo's crificism of Soinf Thoyumonovo, os o resuIf
of his ideoI of spirifuoI Iove ond unify, con nof be deemed fo
underesfimofe him in ony woy. We shouId hoId fhof wifh his exompIe, he
hod onIy crificised fhe condifion of reIigion during his fime. Even before
PomoIingo VoIIoIor, fhe credif of bringing obouf reIigious omify ond
equoIify goes fo Soinf Thoyumonovo. The greof poef 8horofi, fhe spirifuoI
heir of PomoIingo VoIIoIor, soys os foIIows, of Soinf Thoyumonovo:

"If such o soinf os Thoyumonovo were fo hove Iived in EngIond, no
sfudenf of schooI wouId be ignoronf of him. Lofs of fooIs, coIIing
fhemseIves educofed, or groduofes, sfruf obouf in our counfry, wifhouf
Ieorning his sweef ond divineIy meIIifIuous Iyrics or Iisfening fo fhe hisfory
of his Iife."

(8horofhi Treosure, VoI. I, p. 77.)

These views of 8horofi on Soinf Thoyumonovo, ore oppIicobIe fo
Soinf PomoIingo oIso.

In fhe Pure, Pighfeous ond UniversoI Pofh, fhere is no pIoce for
fhe differences ond disporifies befween fhe sexes. The oim of fhe Pure
ond Pighfeous Pofh is equoIify befween fhe sexes. There is o mixing of
fhe feminine in fhe moIe ond fhe moscuIine in fhe femoIe, occording fo
VoIIoIor. The difference befween fhe sexes is onIy physicoI ond nof
spirifuoI.

I3I
Let us Heur Suint RumuIingu's Views:

"The bIending of fhe femoIe in fhe moIe ond fhe moIe in fhe
femoIe

con be expIoined fhus: The seven eIemenfs of Eorfh, Fire, Air,
Spoce, Moffer ond Spirif, in fhe process of reproducfion by fhe moIe
ond fhe femoIe, bIend fo become fhe seven consfifuenfs of fhe humon
body. Therefore neifher mon nor womon be born wifhouf fhis
cooIescence. Furfher, if is foIIy fo coII fhe differences in humon form os
mon ond womon."

(8.I. PiIIoi, V.4: p. 3Z)

"The differences in oworeness give rise fo fhe disporifies of fhe
sexes. SpirifuoI oworeness is fhe moIe. Aworeness of Iife is fhe femoIe
8ofh fhese meon "infeIIecfuoI ond emofionoI oworeness."

(8.I. PiIIoi, V.4, p. 80)

Women's Rights

The Pure ond Pighfeous Pofh imbibes fhe ideo fhof fhe differences
of fhe sexes shouId be removed ond fhof women oIso shouId odvonce
equoIIy wifh men, in oII fieIds. The 'pure pofh' fhrough reIigion does nof
sfress cIeorIy fhof women, besides fheir Ieoding o worIdIy Iife, hove os
much righf os men fo offoin divine groce fhrough fheir seeking o spirifuoI
pofh. 8uf fhe Pure ond Pighfeous pofh of PomoIingo VoIIoIor emphosi;es
fhis cIeorIy:

"Women shouId be foughf yogo ond ofher spirifuoI meons. Wifhouf
discriminofion, fhey shouId be given educofion. If fhey ore foughf fhe
nofure of fhe focuIfies ond froined, fhey wiII be eosiIy on o por wifh us,
during our finoI sfoge of offoining 8Iiss. This is oIso referred fo in fhe
IuroI."

(8.I. PiIIoi, V. 4: p.I07)

The soinf mokes cIeor fhe frufh fhof if men shouId progress in fhe
spirifuoI pofh, women shouId necessoriIy hove spirifuoI oworeness.

True or FuIse?

I3Z
If wos on ovowed principIe wifh some soinfs fo rejecf fhe body.
"The body is on empfy nofhingl If is o bog fuII of oir. If is Iike fhe sheII of
o mud vesseI mode by fhe Poffer (Creofor)". This song depicfs fhe humon
body os o meon objecf. Songs in fhis monner ore innumerobIe, so were oIso
fhe soinfs who song fhus.

"Oh, deor girIl
In fhis gorden of eorfh,
The beggor of o souI,
Proying for fen Iong monfhs
The Poffer, fhe Lord Creofor,
8roughf forfh fhe pof of o body.
HondIing if wifhouf core,
He dropped if ond broke if."
"This body is o bubbIe of wofer
Inow ye fhis iIIusion,
If wiII nof Iosf."

So song IoduveIi Siddhor on fhe epbemeroIify of fhe body.

The SIory of the ody:

Confrory fo fhis, onIy Soge ThirumooIor emphosi;ed fhe rore ond
gIorious nofure of fhe humon body ond sfofed cIeorIy fhe need for ifs
preservofion, fhus:

"I deemed fhe body o disgroce once
I fhen found in if Iife's essence.
As 0od resides in fhe body
I foke exfreme core of if.

"For fhe Divine 0iver, fhe heorf is fhe shrine,
The fIeshIy body is fhe fempIe,
The moufh is fhe fower of enfronce.
For fhe greof seers, fhe spirif is fhe 0od,
The five deceiving senses ore Iusfrous Iomps."

"Those who decoy in body decoy in spirif,
They con nof offoin frue wisdom ond sfrengfh.
Inowing weII fhe meons of fosfering fhe body,
I nurfured my body ond fhus cherished my souI."
I33

The SheII of u Mud VesseI

Soge PomoIingo who come in fhe frodifion of ThirumooIor, mode fhe
fhoughfs, found in fhe obove Iyrics, seminoI fo fhe phiIosophy of Pure ond
Pighfeous Pofh, which decIores fhof if couId give immoroIify fo fhe humon
body. 0eneroIIy speoking, fhe souI resides onIy in o house of cIoy (fhe
body). If is in fhis meoning fhof Pomboffi Chiffor fhus song:

"Toking cIoy from fhe pif of fIesh
Moking if o boII wifh fhe sfreom of bIood
The Poffer (fhe Lord Creofor) mode fhe vesseI (body)
Donce, Oh, Serpenfl If is good for nofhingl"

8uf occording fo Soinf PomoIingo, if one fronscends reIigious pofh
seeking ond becomes o Pure ond Pighfeous Pofh Seeker, he con hove fhe
mirocuIous power of fronsforming fhe body or cIoy info one of "0oIden
Suffusion", Iike fronsmufing sond info goId. On every occosion, when he
wrofe fo his foIIowers, he hod emphosi;ed fhe need for foking core of fhe
body.

Protect the ody|

The foIIowing ufferonces, from his Ieffers fo Irukkom Pofhino
MudoIior, pubIished in 8.I. PiIIoi's edifion of fhe Songs of Divine 0roce,
8ook V. ore on Soinf PomoIingo's views on fhe profecfion of fhe humon
body.

"Insfrumenfs Iike our body shouId be corefuIIy fended."

(8.I. PiIIoi, V.b: p.40.)

"In moffers of eofing ond induIgence, you shouId profecf our body
wifh core, observing moderofion in eifher."

(8. I. PiIIoi, V.b:p.43.)

"As for os possibIe, fhe body we hove received os o resuIf of our
virfuous Iife, shouId be nurfured wifh core ond concern."

I34
"I proy fhof when foIIowing fhe nobIe pofh in worIdIy Iife, you
shouId do if wifh fhe some core wifh which one wouId profecf his eye-
sighf. AIso, my requesf is, you shouId freof your body wifh proper food
ond sIeep."

(8. I. PiIIoi, V. b. p. 47)

"Your body ond ofher focuIfies shouId be properIy ond corefuIIy
fended. Excepf fhis I hove nofhing eIse fo soy."

(8. I. PiIIoi, V. b: p. 49.)

The obove sfofemenfs refer nof onIy fo fhe "body", buf oIso fo fhe
"body ond ofher focuIfies." Hence, Soinf PomoIingo emphosi;es fhe need
fo profecf every Iimb of fhe body.

In o Ieffer fo VeIu MudoIior in Pondicherry he wrifes os foIIows:

"You shouId fend your body wifh fhe some core wifh which you wiII
preserve goId."

Fuvorite ChiId|

An eIderIy person, coIIed fhe "Swomy of Pondicherry", when he
reoched his finoI sfoge of Iife, informed Soinf PomoIingo obouf if. He
repIied os foIIows:

"Do nof be ofroid of fhe presenf donger, by ony meons. Mo physicoI
horm wiII come ouf of fhis. Though fhis hoppens becouse of fhe vogories
of fhe fimes, I shoII cerfoinIy meef you ond hove fhe pIeosure of foIking
fo you by, fhe power of divine groce. This is frufh ond frufh of oII fimes.
These ore nof my words. These ore fhe words of fhe fovorife son of fhe
Lord of Chidomborom. Even if some bodiIy horm occurs, do nof worry. You
wiII soon be hoppy fo meef ond speok wifh me. This is Divine wiII. Do nof
feeI disfurbed even o bif.

"AII hoiI fo fhe Lord of Chidomborom".

(8.I. PiIIoi, V b: p.9I)

I3b
The Meuns to eutitude

HousehoIders, woIIowing in ignoronce, oIso wish fo fend ond
profecf fhe body, becouse of fheir desire fo fosfe eorfhIy joys. 8uf
VoIIoIor's insisfence on body-core is becouse he knows fhof if is needed
for divine communion.

"As fhe humon body oIone is oppropriofe for offoining beofifude
which con nof be offoined by ony ofher body, if shouId be profecfed by oII
meons."

Who ore fhe peopIe fif for seeking fhe Pighfeous Pofh7 VoIIoIor
opines os foIIows:

"Those who ore compIefeIy free from reIigion ond creed, fhe moin
obsfocIe fo fhe Pure ond Pighfeous Pofh, fhose who hove confroIIed fheir
Iusf ond hofred by fheir wisdom, fhose who hove ovoided kiIIing ond fIesh
eofing-fhese oIone ore fif for seeking fhe Pure ond Pighfeous Pofh."

(8. I. PiIIoi, V.4: p. 9o.)

"Those who wish fo be owore of fhe ideoI of fhe Pure ond Pighfeous
Pofh, shouId nof fhink of owning Iond, shouId nof even dreom of women,
ond shouId nof be incIined of oII fowords goId. These fhree shouId be
ovoided."

(8. I. PiIIoi, V.4: p. I04.)

If is nof fhof eosy for mon fo ochieve fhe Pure ond Pighfeous Pofh
os enunciofed by Soinf PomoIingo. However if on offempf is mode, if is
possibIe fo progress in fhof pofh, occording fo one's obiIify.

Love of Lunguuge

The code of fhe Pure ond Pighfeous Pofh fronscends oII fhe
differences omong nofions, cosfes, creeds ond reIigions. If forgefs oII
fhese ond becomes o universoI code fo unife oII Iiving beings. The greof
gospeI of fhe Pure ond Pighfeous Pofh preoched by VoIIoIor is fhe some
one os pronounced by Soinf ThirumooIor: "0od is one ond so is monkind".
The some ideo is imbibed in fhis ufferonce of VoIIoIor:

I3o
"Those fhof ore equoI, high ond Iow-oII monkind-shouId conducf
worIdIy Iife in hormony".

Though fhe code of Pure ond Pighfeous Pofh is devoid of
differences, if occepfs fhe nofuroI ond fhe inevifobIe differences of
Ionguoges.

Even in Sovief Pussio-o beoufifuI new socioIisfic worId os fhe
resuIf of o greof revoIufion-Iinguisfic differences, gronfing equoI sfofus
ond righf fo oII Ionguoges hove been opproved. This wos in I9I8.

VoIIoIor who Iived hoIf o cenfury before fhis hod discreefIy
indicofed fhof fhere wos pIoce for fhe Iove of fhe mofher-fongue in fhe
Order of fhe UniversoI, Pure ond Pighfeous Pofh he visuoIi;ed. He
speoks of fhe gIory of TomiI, fhus:

"TomiI wos foughf by divine groce ond commond. Wisemen Iouded
if os fhe mofher of oII Ionguoges. If is o sweef-syIIobIed Ionguoge."

"The TomiI Ionguoge gronfs o divine oworeness."

The Iove of fhe mofher fongue is somefhing, which connof be
repudiofed even by fhe mosf perfecf soinf. Mor is fhere o necessify fo
do so.

However greof on individuoI is, fo seek o success of his ideoIs, he
hos fo work fhrough on orgoni;ofion. Even 0ondhiji, wifh his in-
comporobIe spirifuoI powers, hod fo seek fhe heIp of fhe Congress Porfy
fhrough ouf his Iife, fo work for fhe weIfore of Indio. Lord 8uddho,
firsf offered his socred respecfs fo fhe Songh by his coII, Songom
Choronom Iochomi,

The Cherished Order

VoIIoIor oIso reoIi;ed fhof onIy fhrough on Order of mony fhou-
sonds of devofees he couId ochieve o Sociefy for Pighfeous Pofh.

"Mofher, Oh, Minel
My keen desire if is,
To found on Order of fhe UniversoI, Pure ond
Pighfeous Pofh
I37
Of fhe goIden heorfed, ond rejoice over if.
To insfoII o shrine offoched fo fhe Order,
To Ief fhe greof order fIourish forever.
And if is fhe wish of fhis humbIe servonf,
To sing of Thee ond donce in ecsfosy."

This seporofe Order oporf, Soinf PomoIingo wished fo buiId o
fempIe excIusiveIy for fhe worship of fhe members of fhe Order of fhe
Pighfeous Pofh. He oIso expressed his inner desire fo sfoy in fhof fempIe
ond conducf fhe worship of 0od.

Soge VoIIuvor sfofed:

"The wiII-fo-do ochieves fhe deed
When mind fhof wiIIs is sfrong indeed."

Wifh o defermined heorf, os ordoined by Divine 0roce, ond in fune
wifh fhe obove gospeI of VoIIuvor, Soinf PomoIingo sforfed in I8ob on
orgoni;ofion coIIed Somoroso Suddho Sonmorgo Songom, fhe Order of fhe
UniversoI, Pure ond Pighfeous Pofh.

An InternutionuI Order

PomoIingo VoIIoIor desired fhof fhis orgoni;ofion, fronscending
differences of cosfe, reIigion, Ionguoge ond counfry, shouId so expond os
fo funcfion universoIIy ond fo represenf oII Iives. Thof wos why, wifhouf
occepfing fhe Ieodership of fhe Order of fhe Pure ond Pighfeous Pofh, he
mode fhe Lord AImighfy ifs Presidenf. This is indicofed by fhese poems:

"The Firsf of fhe UniversoI, Order of fhe Pighfeous Pofhl
Thou Unique Cosmic Doncer, my SpirifuoI 0uide ond Leoderl"

"The Lord of fhe UniversoI Order of fhe Pighfeous Pofhl
Thou Unique Cosmic Doncer, my SpirifuoI 0uide ond Leoderl"

"Oh, AImighfyl
Thou who resurrecf fhe deodl
HoiI fo Thee Leoder of fhe Order of Pure ond Pighfeous
Pofhl
My Pofh is Thy Pofhl"

I38
8uf fhe members of fhe Order begon fo deem fhe divine
dimensioned VoIIoIor os fhe Presidenf, insfeod of fhe Lord picfured on fhe
woII, ond proised ond worshipped him. VoIIoIor wos poined of heorf. He
song ond exhorfed:

"8rofhers of fhe Order of fhe Pighfeous Pofhl
IindIy Iisfen fo whof fhis humbIe servonf,
Wifh obeisonce fo your feef, bofh fo soy,
Think of me os one omong you in seorch of 0od,
Adore our Lord AImighfy oIone."

VoIIoIor's Order of fhe UniversoI, Pure ond Pighfeous Pofh,
wifhouf offempfing fo oppose Scripfures, Conons, MyfhoIogies, efc.
fronscended fhem ond funcfioned os o socioI orgoni;ofion, obove reIigion.

The First Ever Order

The Order of fhe UniversoI Pure ond Pighfeous Pofh founded by
Soinf PomoIingo, wos fhe firsf ever orgoni;ofion for socio-reIigious
reform in fhe hisfory of TomiI Modu. If wos nof o reIigious Order, buf of
one of service for fhe creofion of o Sociefy of Pighfeous Pofh, sons
reIigion.

If wos Soinf PomoIingo's desire fhof fhe Order sforfed by him
shouId evenfuoIIy become one wifh fhe whoIe of humon sociefy os on
Order of fhe Pighfeous Pofh.

VoIIoIor soid fhof oII fhose who foIIow fhe discipIine of kindness fo
Iiving beings who ovoid meof eofing, ond ore compossionofe heorfed, couId
join fhe Order of fhe Pighfeous Pofh.

RuciuI Discriminution

VoIIoIor disfinguished oII fhe members of fhe orders os "kindred"
ond oII ofhers os fhe "non-kindred". If wos his beIief fhof evenfuoIIy, fhis
disfincfion wouId disoppeor ond oII monkind wouId become "one kind", fhof
is, o communify beIonging fo fhe Pure ond Pighfeous Pofh.

"My Lord fhe Fofher enobIed me
To see worIds mony ond oII fhe Universe.
I shoII find my Pofh from now on,
I39
Leffing oII join fhe Order of fhe Pighfeous Pofh."

The IdeuIs Codified

If is nof known fhof PomoIingo VoIIoIor codified fhe ideoIs of fhe
Order of fhe Pighfeous Pofh. However, fhey ore found scoffered in his
poems, preoching in prose, ond in his Ieffers fo his discipIes. They con be
codified os foIIows:

I. To beIieve fhof fhere is onIy one 0od for oII Iiving kind.
Z. To reoIi;e fhof fhe besf worship- is fhof of Him onIy os Divine Lighf,
ond nof in idoI-form.
3. To creofe SpirifuoI Love ond UniversoI 8rofherhood omong oII Iinguisfic
communifies ond counfries, giving up fhe difference of cosfe, creed
ond reIigion, fofoIIy.
4. To find SpirifuoI Love ond UniversoI 8rofherhood nof onIy in fhe whoIe
worId, buf oIso fo find on emofionoI unify in Indio omong fhe peopIes
speoking differenf Ionguoges, fhrough frofernoI feeIings.
b. To creofe o sociefy of equoI jusfice, in which peopIe wiII be obIe fo eof
heorfiIy ond dress comforfobIy, by fhe erodicofion of economic
disporifies befween fhe rich ond fhe poor.
o. To provide educofion fo oII peopIe, wifhouf fhe disfincfion of fhe
sexes, especioIIy spirifuoI educofion fo women, foo.
7. To feoch fhe woys ond meons of Iiving on immorfoI Iife fo fhe peopIe in
fheir respecfive mofher fongue, porficuIorIy in TomiI fo TomiIs.
8. To erodicofe fofoIIy fhe heinous cusfom of meof-eofing ond socrificing
Iiving beings of fhe oIfor.
9. To preoch fhe discipIine of compossion fo oII Iiving beings so os fo
consider fhem equoI ond fo show fhem kindness ond mercy.
I0. To prevenf fhe heorfIess wicked from induIging in poIifics, fhroughouf
fhe worId ond fo esfobIish fhe PuIe of 0roce of fhe foIIowers of fhe
Pighfeous Pofh fhrough 0roce.

Soinf PomoIingo undersfood fhe word "Order" in fhe "Order of fhe
UniversoI, Pure ond Pighfeous Pofh", in fhe sense of on "ossociofion. "This
we undersfond from fhe Iines in fhe Songs of Divine 0roce:

"Thou WeoIfh of Divine 0rocel
Who sfood before fhe Associofion of fhe
Pure ond Pighfeous Pofh"

I40
An Order of Muny Fucets

VoIIoIor's Order of fhe Pighfeous Pofh wos o gionf orgoni;ofion,
wifh mony focefs. 0ondhiji, who come in fhe frodifion of VoIIoIor, offer
foking up fhe Ieodership of fhe Congress Porfy, creofed o number of
seporofe bronch orgoni;ofions for fhe purpose of:

8osic Educofion (Hindi)
Educofion fhrough fhe Medium of Hindi
Erodicofion of UnfouchobiIify
0rowfh of Coffoge Indusfries

As fhough fo guide him in fhis regord, Soinf PomoIingo of fhe Lighf
of Divine 0roce hod esfobIished under fhe oegis of fhe Order of fhe
UniversoI, Pure ond Pighfeous Pofh, o number of bronch orgoni;ofions os
foIIows:

HoII of True knowIedge
House of Trufh ond Chorify
Abode of SpirifuoI Affoinmenf (SiddhivoIogom)
SchooI of UniversoI Scripfures

Yes. As bofh VoIIoIor ond 0ondhiji wished fo creofe o new worId of
divinify, suffused wifh kindness, we see o simiIorify of ocfion in eifher of
fhem.

Not un Erudicution but un Integrution|

PomoIingo VoIIoIor compIefeIy disIiked cosfe, creed ond reIigion. He
himseIf onnounced if unmisfokobIy in his poems. However, he knew fhe
odoge, "Do nof underfoke fhof which brings foiIure". So, when he begon fo
ocf os fhough fo give priorify fo UniversoI feeIings, he incIuded os fhe
firsf word in fhe nome of fhe Order he founded, fhe word "Somorosom":
UniversoI. 8efore erodicofing cosfes, he wished fo see on end fo fhe
differences omong fhe cosfes of fhe "high" ond fhe "Iow", fhe "greof" ond
fhe "meon", ond see on omify omong fhem.

8efore esfobIishing o cosfeIess sociefy, he deemed if his firsf dufy
fo puf on end fo fhe differences ond onfogonisms omong cosfes, ond see o
UniversoI occepfonce omong fhem.

I4I
He brings fhis ouf unmisfokobIy in fhe Iines in fhe Songs of Divine
0roce:

"Eschewing fhese differences of cosfes ond creeds,
AII fhe worId shouId offoin fhe Pighfeous Pofh."

He endeovored fo ochieve fhis socioI reform fhrough pure ond
righfeous meons, ond nof fhrough fhe wicked woys of hofred, fonoficism,
coIumny ond opposifion.

A CuII to the PeopIe

Soinf PomoIingo wished fo ochieve on omify nof onIy omong fhe
humon kind, buf oIso omong oII Iiving beings. VoIIoIor of fhe Lighf of
Divine 0roce yeorned fo see such o divine worId of spirifuoI Iove ond
unify os fo see in if fhe picfure described in myfhoIogies of fhe figer
ond fhe cow fogefher drinking wofer from fhe some poinf. OnIy fo work
fowords such o unify fhof he founded fhe Order of fhe Pighfeous Pofh.

He coIIed upon fhe peopIe fo beIong fo fhe Order ond foIIow ifs
oims:

"Inow ye fhe frufh, fhis is fhe UniversoI Pofh,
Woke from your sIeep, moke boId,
And free yourseIf of fhe yeorning in your heorf.
Join fhis doy fhe Order of fhe Pighfeous Pofh
You shoII fruIy offoin fhe good pofh."

"Do nof friffer owoy your energy,
Do nof beIieve fhis foIse worId, Do nof wover or be
weory,
Join fhe Order of fhe Pighfeous Pofh,
AII pofhs wiII converge fhere soon."

Thus he song ond invifed oII fhe peopIe of fhe worId fo join fhe
Order. He regisfered himseIf os ifs firsf Member.

The Whitemun's Support|

I4Z
According fo Soinf PomoIingo, mony Europeons of on oIien reIigion,
supporfed his Order of Pighfeous Pofh ond oIso fhe socioI reforms which
he proposed fo bring obouf fhrough if.

He sings os fhough of o worId-recepfion fo his codes:

"I hove gof rid of fhe bod woys,
I hove joined Shivo's Pure ond Pighfeous Pofh,
EIofed of fhe Ioffy pofh,
0reof nofions Ioud my pofh os fhe good pofh."

"The Pighfeous Pofh oIone fIourished,
Ofher pofhs decIined.
AII fhe worId unifed of my coII,
Wifh my Lord's 0roce of kindness fo Iiving beings."

We shouId consfrue fhe word, Vonnoffor, (greof nofions) here, os o
reference fo fhe Wesferners who Iived in Indio during his fime. Perhops,
o few omong fhe Europeons supporfed Soinf PomoIingo's ideoI of SpirifuoI
Love ond UniversoI 8rofherhoodl If wos indeed VoIIoIor's ideoI fhof oII fhe
worId shouId commonIy offoin fhe Pighfeous Pofh, on on infernofionoI
bosis.

In some pIoces in his wrifings, VoIIoIor referred fo fhe Order of
fhe UniversoI, Pure ond Pighfeous Pofh os fhe UniversoI Order of fhe
Pure ond Pighfeous Pofh of Six phiIosophies, fhe UniversoI Order of fhe
Pure ond Pighfeous Pofh of Shivo of Six PhiIosophies, ond oIso os fhe
UniversoI Order of fhe Pure ond Pighfeous Pofh of Scripfures.

Soinf PomoIingo offers fhe foIIowing expIonofion for fhe nome of
fhe new "Order":

"The UniversoI Order of fhe Pure ond Pighfeous Pofh moy be foken
fo meon" fhe Order fhof observes fhe Fourfh Pofh, fhe one uIfimofeIy
soughf by fhe phiIosophies of oII reIigions. The four pofhs ore:

I. Pofh of Devofion
Z. Pofh of Dufy
3. Pofh of Frofernify
4. Pofh of Pighfeousness

I43
(8.I. PiIIoi, V. 4: p. 4b.)

"The experience of fhe Pure ond Pighfeous Pofh is nof fhe some os
fhe experiences of offribufes, non-offribufes, significofions ond ideoIs of
reIigions. The Pure ond Pighfeous Pofh is onIy fhe spirifuoI pofh. "Pure"
meons fhe "Void". Therefore, "Pure" coming os if does before fhe
"Pighfeous Pofh", meons fhof if fronscends fhe obove menfioned
experiences ond reIigions."

(8.I. PiIIoi, V. 4: p. 83.)

The UniversoI Order of fhe Pure ond Pighfeous Pofh fhof VoIIoIor
founded wos nof o new reIigion. If wos nof oIso o monosfic
esfobIishmenf. If wos on Associofion of Pighfeous Pofh Seekers fo
reform oII fhe peopIe of fhe worId, who were wicked inside buf were
seemingIy good from oufside. The members of fhe order, becouse of fheir
chorifobIe disposifion, were coIIed Sodhus, oscefics, by fhe Soinf.

Sod's Commund|

VoIIoIor's founding of o seporofe "Order" for fhe fosk of pro-
pogofing fhe Code of fhe Pure ond Pighfeous Pofh wos nof becouse of his
privofe wish. If wos fhe commond of 0od. The foIIowing Iyric reveoIs fhis
ideo:

"Thou Unique Cosmic Doncer, My SpirifuoI 0uide ond Leoderl
The eviI code of mony creeds ond reIigions spreod in fhis
worId.
Therefore, nof being owore of fhe good pofh,
The peopIe of fhis worId suffered in fhe dorkness of
ignoronce.
My Lordl Thou exhorfed me,"

"Henceforfh you eschew fhe wicked pofh
And Ieod fhe peopIe fhrough fhe Pure ond Pighfeous Pofh
Thof besfows fhe divine necfor of UniversoI Love."

8ecouse VoIIoIor hod soid eorIier, "To reform oII fhe peopIe of fhe
worId...", he desired ond beIieved fhof fhe Order of fhe Pure ond
Pighfeous Pofh, sforfed by him in TomiI Modu, shouId spreod os o greof
movemenf wifh mony bronches oII over fhe worId.
I44

"When wiII fhe worId be free of fhe
CIomorous rovings of fhese mod peopIe7
When wiII fhe order of fhe Pighfeous Pofh,
Which is owore fhof 0od is one, fIourish7
WiII fhe worId reoIi;e
Shivo, fhe Mysfic of Mysfics7
I know nof ond I om sod.
Thy hoIy heorf knowefh my misery.
Meed I feII Thee offen7"

Thus he proyed fo 0od ond soughf His 0roce for fhe growfh of fhe
"Order".

In o few yeors offer fhe founding of fhe 'Order', Soinf PomoIingo
oIso prepored o fIog for fhe 'Order'. He unfurIed fhe fIog for fhe firsf
fime, on Z3-I0-I883, on o Wednesdoy, of 8 o.m., of SiddhivoIogom in
Meffukkuppom. The greof discourse he gove on fhe occosion wos
pubIished under fhe fifIe, The 0reof Sermon. He expIoins in if fhe
significonce of fhe fIog os foIIows:

"Af fhis very momenf, 0od hos induced fhe posing of unpre-
cedenfed quesfions. Therefore, fhis is fhe oppropriofe fime of fhe
Pighfeous Pofh.

To wifness fhis, jusf now, fhe fIog of fhe Pighfeous Pofh hos been
unfurIed. The fIog signifies: There is o puIsofion from fhe cenfre of fhe
fhroof of fhe middIe of fhe brows. Af fhe end of fhe puIsofion of fhe
brows' cenfre, fhere is o membrone honging from inside. The Iower porf
of fhe membrone is whife in coIor, ond fhe upper porf, yeIIow. There is o
nerve under if impeIIing if up ond down. We con onIy experience fhis ond
be owore of if. OnIy os on exfernoI symboI of fhis, fhe yeIIow ond whife
fIog hos been unfurIed fodoy, Hereoffer oII wiII begin fo be owore of good
experiences. Even when I offempf fo uffer frufhs, fhere is none fo
undersfond fhem. Mow fhof o fIog hos been roised, oII shoII know fhe
frufh."

(8.I. PiIIoi, V. 4: p. I4I.)

I4b
IX, NORTH CHIDAMARAM OF WISDOM

According fo Soivife frodifions, Lord Shivo is worshipped os
consisfing of fhe five principoI eIemenfs-Eorfh, Wofer, Fire, Air ond
Spoce. Soivife conons hove indicofed socred shrines for fhese, known os
Thiruvofriyoor, ThiruvonoikkovoI, ThiruvonnomoIoi, ThirukoIohosfhi ond
Chidomborom, respecfiveIy. The mosf fomous of fhese is Chidomborom.
In Soivism, "fhe fempIe" oIwoys indicofes "Chidomborom". OnIy of fhis
socred seof, fhe Lord oppeors os o doncer. Aporf from Soinf
0nonosombondo, Soinf Mondonor oIso offoined 8eofifude here.

The Vision of the Lord

If wos of Chidomborom, known for ifs divine gIory, fhof PomoIingo
VoIIoIor offoined o divine consciousness, even when he wos o fender young
chiId. He sfofes fhis in his gorIond of devofionoI Iyrics, known os
AruIviIokko MoIoi:

"When I wos young,
Wifh porenfs I visifed ThiIIoi.
When fhe screen wos roised,
I hod o gIimpse of Theel 0od, my True Iinl
Thou reveoIed fhe whoIe Universe fo me."

The Sucred SIory Wuned|

Thus, even from his chiIdhood doys, he worshipped Lord Moforojo
who copfivofed his heorf, os fhe principoI deify. For fhis reoson, he wos
oIso devofed fo Chidomborom, fhe socred seof. In due course his devofion
fo fhe socred Seof of Chidomborom woned, ond he wos devofed onIy fo
Lord Moforojo. This we know from his Ieffer fo Thiru. Pofhino MudoIior,
wriffen on Z0-3-I8oI:

"Mowodoys, Chidomborom is fif onIy for o few doys' sfoy for fhe
worship of my deor componion, fhe Lord Moforojo, ond nof for ony ofher
reoson, becouse of fhe spirif of fhe fimes."

Chidumburum or VuduIoor?

We oIso come fo know fhof of one fime he showed on inferesf in
fhe renovofion of fhe Moforojo TempIe.
I4o

"Mofher, oh, Minel
My keen desire if is
To beoufifuIIy renovofe, os prescribed in fhe scripfures ond fhe
conons,
The greof fempIe of Chidomborom wifh ifs divine ond ever-Ioffy
shrine,
To odorn Thee wifh frogronf fIowers,
And fo see fo my deIighf Thy HoIy Form,
And fo wifness o pogeonf of o fesfivoI in fhis eorfhIy worId."

From fhis "Pefifion from o ChiId", if is evidenf fhof he desired fhe
renovofion ond consecrofion of fhe fempIe occording fo scripfuroI ond
cononicoI observonces.

There is o doubf fhof Soinf PomoIingo's reference in fhis song fo
fhe "HoII of Trufh ond Wisdom", moy poinf fo fhe "Morfh Chidomborom of
Wisdom". 8uf fhis is nof o focf. As he refers fo o "greof fempIe in
Chidomborom", if shouId be consfrued fhof if is o reference fo fhe
"oncienf fempIe of wisdom" in Chidomborom.

Chidumburum onIy|

As fhe HoII of Trufh ond Wisdom is Iofus shoped, ond eighf-sided,
ond buiIf occording fo fhe common code of fhe UniversoI, Pure ond
Pighfeous Pofh, ond nof occording fo scripfuroI ond cononicoI ruIes, fhe
ufferonce of PomoIingo, "fo beoufifuIIy renovofe os prescribed in fhe
scripfures ond conons" connof be o reference fo if. 8esides, fhe "HoII of
Trufh ond Wisdom" wos o shrine buiIf onew. As if is soid, "To beoufifuIIy
renovofe", in fhe obove song, if is evidenf he fried fo renew whof wos oId
ond fhof wos Chidomborom's "TempIe of InowIedge"

Yes. The UniversoI, Pure ond Pighfeous Pofh seeker ond hofer o f
scripfures ond conons fhof VoIIoIor wos, he come forword fo renovofe fhe
fempIe of Chidomborom, os prescribed in fhe scripfures ond conons, onIy
becouse of his greof devofion fo Lord Moforojo.

In his finoI commond fo SoIoi SombondhigoI, in I87I, he nofes:

"To Ief fhe Order of fhe UniversoI ond Pighfeous Pofh of Wisdom
ond fhe House of Chorify fo fIourish, ond fo Ief fhe HoIy HoIIs of fhe
I47
Chidomborom TempIe be renovofed, fhe momenf for my HoIy Fofher ond
AII Mighfy fhe Lord of Chidomborom fo groce fhe Order ond fhe House,
by his benign presence fhere, is soon fo come.

(8.I. PiIIoi, V. b: p. I0b.)

If is cIeor from o pubIicofion, opposing fhe Songs of Divine 0roce
fhof if wos fhe HoII of Wisdom fhof Soinf PomoIingo offempfed fo renew
in I8oo.

For some reoson or ofher, he dropped fhe ideo of renovofing fhe
Chidomborom TempIe ond decided fo buiId o shrine coIIed "fhe HoII of
Trufh ond Wisdom", for worship by fhe members of fhe Pighfeous Pofh.

A "Story" is orn|

Anofher "sfory" is norrofed for VoIIoIor's decision fo esfobIish fhe
HoII of Trufh ond Wisdom of VodoIoor.

"WhiIe worshipping of fhe greofesf fempIe of Chidomborom, young
PomoIingo once requesfed fhe fempIe priesfs fo show him fhe secref Iingo
of fhe inner mosf soncforum. He wos prevenfed from going in ond wos
odvised fo sfond for owoy ond offer worship. 0reofIy ongered by fhis, if
is soid, PomoIingo wonfed fo creofe onofher socred seof, opposed fo
Chidomborom, ond bring Moforojo over fhere ond moke him donce, ond
fhof wos why he buiIf o shrine coIIed "Morfh Chidomborom of Wisdom", in
VodoIoor."

Thus soid on orfhodox Soivife who wos ogoinsf fhe revoIufionory
reIigious reforms of Soinf PomoIingo in I904, in o book coIIed Morufpo
Moruppu: (The Songs of Divine 0roce Pefufed, p. IIo.)

A Song of Pun|

The foIIowing song of Soinf PomoIingo is cifed in supporf of fhe
"sfory":

"The Lord wiII come, deor girIl
WeIcome Him fo VodoIoor,
8Iessed we shoII be wifh boons when He comes.
He who donces on o singIe feef
I48
ond shines of fhe beoufifuI 0oIden PeoIm,
The EnIighfened One,

The Lord of fhe Socred HoII of Wisdom,
WiII come, deor girIl
WeIcome Him fo VodoIoor,
8Iessed we shoII be wifh boons when He comes.
If you feII Him,
"Oh, Lordl Thou deigned fo donce here fo fhe greof deIighf
of fhe devofees,
Despife fhe vosf-spoce obove for Thee fo donce",

The Lord wiII come, deor girIl
WeIcome Him fo VodoIoor.
8Iessed we shoII be wifh boon when He comes.
If you feII Him,
"Oh, Lordl Here is spoce for Thee fo donce wifhouf
resfricfion,
WhiIsf fhere Thou hosf fhe vosf Universe fo donce.
Why shouIdsf Thou donce in o norrow pIoce
Inow fhe secref from me.
I uffer nof foIsehood.
I sweor on Thee, I sfofe buf fhe frufh,"

The Lord wiII come, deor girIl
WeIcome him fo VodoIoor
8Iessed we shoII be wifh boons when He comes."

The opponenfs of fhe Songs of Divine 0roce inferprefed fhe obove
song os foIIows:

"The oreno of VodoIoor is bigger fhon fhof of Chidomborom. The
HoII of Chidomborom is cromped ond foo norrow for fhe Lords's doncing.
There ore eighf HoIIs in VodoIoor, - fhe HoII of Wisdom, fhe HoII of
8Iiss, ond fhe 0oIden HoII, efc. Therefore, Lord Moforojo be fefched
here."

(Songs of Divine 0roce Pefufed, p.IIo.)

If This were True ,,, ,

I49
Excepf fhis porficuIor song, fhere is no ofher bibIiogrophicoI
oufhorify fo sfrengfhen fhe views of fhe opponenfs of fhe Arufpo.
(Songs of Divine 0roce)

Soinf PomoIingo wos o supreme being who wos modIy in Iove wifh
fhe Lord. If wouId nof be surprising if he hod osked fhe priesfs fo show
him fhe secref Iingo. In o song, "The Hormony 8efween You ond Me",

"Oh, Lordl Desire weIIs up wifhin me fo embroce Thee
My souI sfoys wifhin onIy in fhe hope of embrocing
Thee.
My orms reoch ouf fo hoId Thy feef fuII of frogronce
8Iiss overwheIms my heorf os I hoId fhem wifh Iove,"

he hod depicfed his immense Iove fhof gushed forfh from his
heorf in devofion fo fhe Lord. 8uf fhe priesfs of fhe Chidomborom
fempIe serve under orfhodox resfricfions. Therefore, if fhey hod
refused fo show him fhe secref Iingo, we con undersfond fheir posifion.

There is no need fo fhink fhof fhe HoII of Trufh ond Wisdom wos
buiIf in compefifion fo fhe fempIe of Lord Moforojo, becouse, fhe
Chidomborom fempIe beIongs onIy fo fhe Soivifes, whiIe fhe HoII of
Trufh ond Wisdom is fhe fempIe of fhe Pure ond Pighfeous Pofh which
fronscends fhe differences of reIigion ond creed. 8esides, fhe former is
bosed on Soivife conons, fhe Ioffer is founded on o common principIe
beyond fhe conons. If is fherefore foir fo soy fhof Soinf PomoIingo
wonfed fo buiId o common fempIe, occording fo fhe common code
conceived by him, ond where peopIe of oII reIigions couId gofher for
worship. Even before fhe founding of fhe Order of fhe UniversoI Pure ond
Pighfeous Pofh, fhof is even before I8ob, Soinf PomoIingo confempIofed
fhe buiIding of o seporofe fempIe, odjocenf fo fhe Order. PomoIingo
VoIIoIor's frofernoI oworeness wos beyond confIicfs ond compefifions.

Soinf PomoIingo founded fhe HoiI of Trufh ond Wisdom in I87I.
8efore fhof, he promised fo fhe priesfs in Chidomborom fhof he wouId in
I8oo renovofe fhe HoII in fhe Chidomborom TempIe. 8efore fhof, in I8ob,
he founded fhe Order of fhe Pure ond Pighfeous Pofh. Even before fhof
he expressed his desire fo esfobIish on Order ond o fempIe odjocenf fo if.
From fhis we know fhof even when he pIonned fhe consfrucfion of o
fempIe, he oIso wonfed fo renovofe fhe HoII in fhe Chidomborom TempIe.
Therefore, fhere is no need fo imporf o spirif of compefifion in fhe
Ib0
consfrucfion of eifher fempIe. There is no worronfy for fhis in his poefic
os weII os prose wrifings.

In I87I, fhe HoII of Trufh ond Wisdom wos roised. The region
where fhe fempIe wos sifuofed wos coIIed "Morfh Chidomborom of
Wisdom", ond fo ovoid ony confusion in fhe nomes, VoIIoIor coIIed fhe
Iorger fempIe in Chidomborom, fhe "TempIe of Ancienf Wisdom".

The HoII of Wisdom wos consfrucfed Iike o "Iofus wifh eighf sides".
Soinf PomoIingo supervised fhe consfrucfion of fhe HoII even os he sfoyed
in Meffukkuppom. If wos soid fhof he performed mony mirocIes during
fhis fime. Here is on occounf from fhe pubIicofion of fhe Order of fhe
UniversoI, Pure ond Pighfeous Pofh.

As Arumugo MudoIior, o confrocfor, refurned from Modros, sfofing
fhof no good fimber wos ovoiIobIe of fhe fimber depof, for fhe fIog-posf
fo be erecfed of fhe HoII of Wisdom, Soinf PomoIingo odvised him fo go
bock fo Modros, ond soid he wouId foIIow him. He wenf bock occordingIy.
8uf fhe Soinf wos fhere before him of fhe fimber depof in Modros,
woIking on fhe very free-frunk fhof wos suifobIe for fhe fIog-posf.
MudoIior wos much omo;ed by fhe sighf.

Lofer, Soinf PomoIingo boughf fhe frunk ond enfrusfed if fo
MudoIior fo be foken owoy. Even before MudoIior couId go bock fo
VodoIoor, VoIIoIor wos seen in VodoIoor.

This oporf, MudoIior wos foId by every one in VodoIoor, fhof fhe
Soinf wos oII fhe whiIe fhere onIy, giving his cusfomory discoursesl
MudoIior wos greofIy sfruck, ond feII of his feef. The soinf foId him: "This
is fhe deed of 0od. Donf reveoI fhis."

Lightning Strikes|

When fhe consfrucfion of fhe cupoIo of fhe fop wos going on, fhe
romp, supporfing fhree broke, cousing fheir foII. 8uf fhey were nof
injured. This oIso is soid fo be one of fhe mirocIes, performed seIfIessIy
by fhe Soinf.

On compIefion of fhe HoII, fhe foIIowers hod coused on expensive
ond beoufifuI poiI consfrucfed before if, wifh fhe heIp of fhe Tonjore
Mohroffos. 8uf VoIIoIor wos ongered fhof fhe poiI wos consfrucfed nof by
IbI
fhe "kindred", buf fhe "non-kindred". As fhe consfrucfors of fhe poiI were
non-vegeforions, he oIIuded fo fhem os "non-kindred". Mo sooner fhon fhe
Soinf, gof ongry, fhere wos o sudden ond forrenfioI downpour, when
Iighfning sfruck fhe poiI, which wos burnf down. This is reporfed in fhe
0reof 8ook of fhe Songs of Divine 0roce.

The opponenfs of fhe Songs of Divine 0roce reporfed wifh eIofion
fhof Iighfning sfruck onIy fhe HoIIl Ohl whof wicked infenfionsl

Worship egins

A five-foof foII imporfed, mirror, wos obfoined from Modros, fo be
pIoced of fhe HoII of Wisdom. Soinf PomoIingo gove fhe mirror, ond oIso o
Iomp fo fhe HoII of Wisdom, offer o round of due observonces of worship
of his buf in Meffukkuppom.

8ofh fhe mirror ond fhe Iomp were duIy pIoced of fhe HoII by
Sobopofhy Sivochorior, o senior priesf. This 8rohmon priesf wos one who
hod, offer divesfing himseIf of fhe "frodifionoI socred fhreod" Iong ogo
ond rejecfing bIind supersfifions, odopfed fhe Pure ond Pighfeous Pofh.

Soinf PomoIingo ufferIy disIiked fhe use of musicoI insfrumenfs -
whefher bowed sfruck, or bIown - ond fhe Ioud recifofions of sIogons
during worship. He decIored fhof fhis kind of worship wos fofoIIy confrory
fo fhe Pighfeous Pofh.

"To sing fhe hymns fo fhe Lord, coImIy ond wifh impossioned Iove -
fhis oIone is in occordonce wifh fhe principoI oim of fhe Pighfeous Pofh".
Thus Soinf PomoIingo foughf his discipIes. He even disIiked fhe rifuoI
breoking of fhe coconuf during worship.

Soinf PomoIingo offen preoched: -If you wish fo rifuoIIy breok o
coconuf, you do if beforehond, mix sugor ond sugor-crysfoIs wifh fhe
coconuf shreds ond moke if o sweef offering fo fhe Lord. Excepf proising
fhe Lord heorfiIy, pompous observonces Iike rifuoI onoinfing, fIower
offerings ond processions oround fhe sfreefs shouId be ovoided. If you
wish fo spend for 0od, spend if for feeding fhe poor."

Once, on seeing o number of Iomps being Iif, he soid fhof Iighfing
such Iorge numbers shouId be ovoided, ond fhof, keeping one or fwo, fhe
resf couId be given owoy fo fhe poor.
IbZ

Even offer fhe commencemenf of worship of fhe HoII of Wisdom, in
occordonce wifh fhe Pighfeous Pofh, Soinf PomoIingo sfoyed of
SiddhivoIogom in Meffukkuppom. 8uf on every Poosom doy in Thoi
(Jonuory), he hod mode if his procfice fo porficipofe in fhe common
worship of fhe HoII of Wisdom.

The monner of worship of fhe HoII of Trufh ond Wisdom, os
conceived by Soinf PomoIingo wos nof prevoIenf in ony ofher fempIe of
orfhodox frodifion. The HoII of Trufh ond Wisdom wos fhe firsf fempIe
of fhe cosfeIess, reIigionIess ond cIossIess new worId of fhe Pighfeous
Pofh fhof fhe Soinf desired fo found. As such, fhe worship of fhe HoII
wos nof orienfed fo reIigion ond if differed from fhe frodifions of
scripfures ond conons.

The Seven Screens

There is o hoIy Iomp before fhe huge Iooking gIoss refIecfing o
rodionf Iighf of fhe HoII of Trufh ond Wisdom, in VodoIoor. There ore
seven screens prevenfing fhe gIimpse of fhe rodionf Iighf. During worship,
fhese seven screens wiII be removed one offer onofher, fo enobIe viewing
fhe rodionf Iighf. Soinf PomoIingo inferprefs fhe seven screens os foIIows:

"This physicoI body is o monifesfofion of fhe souI. If is on
embodimenf of ,fhe ofoms. This ofom hos fhe rodionce of o miIIion suns.
The cenfre befween fhe fwo brows is o bIend of fhe goIden ond fhe whife.
There ore seven screens fypifying seven powers fo hide fhis souI-Iighf.
They ore:

I. fhe 8Iock Screen, represenfing PrimordioI Energy.
Z. fhe 8Iue Screen, represenfing fhe Power of Acfion.
3. fhe 0reen Screen, represenfing Divine Energy.
4. fhe Ped Screen, represenfing Desire.
b. fhe 0oIden Screen, represenfing Wisdom.
o. fhe Whife Screen, represenfing OriginoI Energy.
7. fhe Screen of Mixed CoIour, represenfing Pure InfeIIecf.

(8. I. PiIIoi, V.4: p.9Z.)

VoIIoIor inferprefed fhe HoII of Wisdom os foIIows:

Ib3
"The HoII of Wisdom represenfs spirifuoI Iighf. The rodionce wifhin
fhof Iighf is 0od. The inner Iighf's movemenf is Donce. These ore
respecfiveIy known os fhe HoII of Wisdom, Moforojo ond fhe Donce."

(8.I. PiIIoi, V. 4: p.70.)

Soinf PomoIingo orronged for worship of fhe HoII of Wisdom nof
onIy on fhe doy of Poosom in fhe monfh of Thoi (Jonuory), buf oIso every
monfh in fhe Sfor of Poosom.

Suint RumuIingu Dissutisfied

A yeor offer fhe founding of fhe HoII of Wisdom, Soinf PomoIingo
wos dissofisfied wifh fhe monner of worship fhere. He esfobIished o new
mefhod of worship by Ioying down sfiff condifions. Here is o nofificofion
on fhis:

"HoiI fo Thee, fhe Lord of Chidomborom"

The HoII of Wisdom: An ExpIonofion.

From fodoy fhe HoII shoII be known by fhe socred nome of fhe HoII
of fhe Pure ond Pighfeous Pofh of Trufh ond Wisdom. The House shoII be
known os fhe House of fhe Pure ond Pighfeous Pofh of Trufh ond Chorify.
The Order shoII be known os fhe Order of fhe Pure, UniversoI ond
Pighfeous Pofh.

From fodoy, o fin-Iomp shoII be pIoced inside fhe HoII of Wisdom
unfiI fhe power of fhe Divine Lighf Supreme from 0od, fhe Divine 0roce
Supreme, is reoIi;ed. Meifher bross-Iomps, nor fhose wifh o gIoss dome
shouId be used. The fin-Iomps shouId be Iif of fhe socred enfronce ond
foken inside, by proper persons omong us. They shouId be pure of mind
ond body, ond shoII be under IZ yeors oId, or obove 7Z yeors of oge. Every
four doys fhese Iomps inside shoII be dusfed ond cIeoned by eifher of
fhem.

Those who come in for dusfing shouId be pure of body offer o bofh,
ond shouId cover fheir feef wifh cIofh. They shouId kneeI on fheir knees
ond do fhe dusfing ond cIeoning.

The Iomps ore fo be Iif in fhe some monner.
Ib4

These IZ ond 7Z yeor oIds, who do fhe dusfing ond cIeoning, shouId
be fuIIy free from offochmenf fo properfy, pIoce ond sexuoI desires, ond
shouId be kind, ond be devofed fo 0od.

During dusfing ond cIeoning, fhose omong us who hoppen fo be
fhere, shouId sfond from wifhouf, pure heorfedIy, ond proy siIenfIy.

Mone, for ony reoson shouId go inside. The key fo fhe HoII of
Wisdom shouId nof be openIy heId by onyone. If shouId be kepf in o box
ond Iocked ond fhe box shouId be pIoced inside fhe HoII, ond fhe key of
fhe box, enfrusfed wifh fhe chief securify officer.

I shoII communicofe fhe resf when fhe fime comes.
-Chidomborom PomoIigom

(8.I. PiIIoi, V. b: pp.I08-I09.)

This onnouncemenf wos pubIished, os per fhe EngIish CoIendor, on
I8-7-I87Z, fhof is, six monfhs before his disoppeoronce. When fhe Soinf
soid, "fhose omong us", in his onnouncemenf, he meonf onIy fhose
offiIiofed fo fhe "Order". AII fhe fhree esfobIishmenfs - fhe Order, fhe
House ond fhe HoII - ore now preceded wifh fhe word "Trufh". If is
worfhwhiIe fo nofe fhof he hos fhus enIorged upon fhe oIder nomes.

The First TempIe|

We soid eorIier fhof Soinf PomoIingo hod occepfed idoI-worship os
o focif convenfion. 8uf, os he considered fhe Members of fhe Order of
fhe Pighfeous Pofh os fhe Cifi;ens of fhe ideoI sociefy he confempIofed,
he founded fhe firsf ever fempIe of fhe Order, which fronscended
reIigion, ond infroduced Iighf-worship, for removed from imoge-worship.

He enobIed fhose who porficipofed in such o worship fo nome 0od in
generoI ferms, ogreeobIe fo oII reIigious foIIowers, unIike fhose indicofed
by foIIowers of reIigion. Thus, he broughf four new "pefifions" under fhe
nome, Pighfeous Pefifions:

I. The Mini Pefifion of Trufh of fhe Pure ond Pighfeous Pofh.
Z. The 0reof Pefifion of Trufh of fhe UniversoI, Pure ond Pighfeous Pofh.
3. The Pefifion of Wisdom of fhe UniversoI, Pure ond Pighfeous Pofh.
Ibb
4. The Pefifion of Trufh of fhe Order of fhe UniversoI, Pure ond
Pighfeous Pofh.

Soinf PomoIingo encouroged fhe foIIowers of fhe Pighfeous Pofh fo
worship 0od, free from fhe disfincfions of nome ond form, by poinfing fo
cerfoin generoI ferms, in order fo bring ouf feeIings of universoIify omong
fhe worshippers. And fhese ferms ore:

I. Supreme 0od 0rocious, Unique ond 0reof.
Z. Lord, Pich in 0roce.
3. Oceon of 0roce, SoIoce 0iver fo fhe Weok.
4. AII Mighfy Unique.
b. 0od Infimofe, Unique ond 0reof, Supreme Lighf Divine.
o. 0od, MofuroI ond True.
7. 0od, MofuroI ond 8eofific.

The Lord's Commund|

Soinf PomoIingo decIores fhof he founded fhe HoII of Trufh ond
Wisdom becouse of 0od's commond fo him.

He oIIudes fo fhis in fhe firsf of his pefifions, "Mini Pefifion of
Trufh."

"My Lordl Oceon of 0roce ond SoIoce 0iver fo fhe Weoryl"

Thou indicofed fo us by divine discrefion: "To redeem you from fhe
enervofing sufferings Iike deofh, fo remove your weoriness ond despoir
ond fo enobIe you fo offoin immorfoI bIiss, I wiII monifesf myseIf soon of
Morfh Chidomborom of Wisdom, known os Porvofhipurom, norfh of oncienf
Chidomborom of Wisdom. Lef o HoII of Wisdom be esfobIished fhere for
me fo perform fhe Donce of 0roce". There is greof joy in us fhof you so
endowed us wifh your Supreme Love, wifhin ond wifhouf, fo see fhof fhe
HoIy of Wisdom fIourishes wifhouf ony obsfocIes, symboIi;ing your 0roce.

"We now Iounch ourseIves on fhe decorofion of fhe HoIf of Wisdom.
Ohl Supreme Lighf Divinel Deor Lordl Moy you monifesf ond endow us wifh
your 0roce, wifhin ond wifhouf, fo Ief us corry on ond compIefe fhe socred
fosk of decorofion, wifhouf Ief of ony kind."

Ibo
"AII HoiIl HoiIl To Theel 0od Infinifel Unique ond 0reofl Supreme
Lighf Divinel"

(8.I. PiIIoi, V. Z: pp. II8-II9.)

Thus if is evidenf fhof occording fo fhe commond of 0od, Soinf
PomoIingo esfobIished fhe HoII of Wisdom.

As fhe Ieoder of fhe 0reof Movemenf for fhe Pighfeous Pofh, fhe
Soinf grociousIy invifed oII fhe peopIes of fhe worId fo come ond worship
fhe Lord of fhe HoII:

"Ohl PeopIe of fhis worId, fhe worId obove, ond ofher worIdsl
Do nof be chormed by your Iife.
Consider Iife wifhouf fhe poin of deofh os reoI.
Come hifher, fruIy desiring of heorf fo offoin if.
My frue Lord ond Fofher Unique,
Performs mirocIes of fhe Seof of InowIedge ond Perfecfion
of fhis hour.
This is cerfoin indeedl"

Ib7
X, THE PULICATION OF THIRUARUTPA

PomoIingo VoIIoIor hod fhe mokings of o divine poef in on ompIe
meosure. The more he soughf divine groce, fhe more wos fhe number of
his devofionoI poems. If is possibIe fhof he hod wriffen more fhon fen
fhousond Iyrics. The greof poef Iombon composed fweIve fhousond
Iyrics for feIIing fhe sfory of Pomo. Affer Iombon, fhe mosf proIific
poef wos indeed Soinf PomoIingo.

The Sreutness of Not SIorifying Mun|

Soinf PomoIingo never song fhe proise of mon in his poems. This
is o fine index of fhe purify of his mind ond his devofion fo 0od. How fo
proise his greofness which even forgeffuIIy refused fo gIorify mon.
"0od is one who never Ieoves my heorf even for o wink of fime", soid
Soinf Monickovosoko. SimiIorIy, os Soinf PomoIingo, hod oIwoys fhoughf
of 0od, he hod perhops no, opporfunify fo sing in proise of mon Soinf
Sundoror uffered fhof even if he sIipped ond feII, he wouId remember
onIy His nome ond fhof no chonge wouId be known fo him. PomoIingo
VoIIoIor come in fhe frodifion of Sundoror's ideoIs.

Mony donors offered riches unsfinfingIy whenever Soinf
PomoIingo requesfed oid for fhe vorious esfobIishmenfs he founded,
Iike fhe House of Trufh ond Chorify ond HoII of Trufh ond Wisdom. He
never wrofe ony ponegyrics even on fhem.

Those reIigiousIy devofed moy beor fhis froif in mind.

Verses written when Nine|

If is soid fhof 0nonosombondo composed Thevorom of fhe oge of
fhree, on, his drinking divine miIk, which 0oddess Porvofhi gove him.
PomoIingo VoIIoIor oIso mokes menfion of fhis:

"Oh, 0nonosombondo, fhe greof menforl
Thou who dronk wifh deIighf
The divine miIk of fhe oge of fhree,
And virfues fhus nourished,
Embroced osceficisml

Thou soid,
Ib8
If fhe souI offoins oworeness,
If wiII experience compossion.
In showing compossion fo oII
The souI wiII reoIi;e 0od."

Though Soinf PomoIingo did nof hove fhe bIessed good forfune of
drinking divine miIk, he begon composing Iyrics of fhe oge of nine ond wenf
on doing so fiII his fiffiefh yeor. In fhe I9fh cenfury, fhe onIy soinf fo
sing of 0od oIone wos Soinf PomoIingo For forfy yeors his fosk wos fo sing
onIy of fhe Lord. We do nof reoIIy know how mony fhousonds of Iyrics he
composed. Mof counfing fhose fhof wenf wifh fhe winds, fhe ones fhof
were wriffen down musf hove been in fhousondsl Even omong fhem, mony
musf hove been Iosf. The ones fhof hove reoched us in prinf ore roughIy
six fhousond poems.

TeurfuI AppeuI Through Song

We shouId nof consfrue fhof Soinf PomoIingo fofoIIy forgof fhe
peopIe ond surrendered fo fhe Supreme 0od becouse he did nof sing of
men. He consfonfIy fhoughf of fhe peopIe who suffered in poverfy,
diseose ond ignoronce, ond very feorfuIIy oppeoIed fo 0od for fhe
AIIeviofion of fheir disfresses.

Soinf PomoIingo never hod fhe desire fo seek fhe occIoim of fhe
worId by preserving eoch of his poems ond cousing if fo be prinfed for
circuIofion fhroughouf fhe worId. TruIy, Soinf PomoIingo is fhe firsf ond
foremosf in fhe frodifion of Soinfs whose heorf wenf ouf fo fhe
suffering.

The credif of foIIowing Soinf PomoIingo in fhis ospecf goes fo fhe
greof poef, 8horofi.

When foIIowers wished fo coIIecf ond pubIish his songs in book-
form, PomoIingo VoIIoIor did nof give his consenf. This, humiIify, perhops,
is fhe unique quoIify of TomiI schoIors ond soinfsl 8ecouse of fhis, we moy
soy, mony fhousonds of verses hove been Iosf.

The First PubIished Work

We hod oIreody mode menfion of fhe focf fhof Soinf PomoIingo,
during his chiId-hood doys of 'Seven WeIIs', mode doiIy piIgrimoge fo
Ib9
Iondhokoffom ond worshipped Lord Iondho, by moking poems on fhe Lord
on his own. Someone, beIonging fo fhe fempIe nofed down fhose poems ond
pubIished fhem in book-form. Thof wos fhe Soinf's firsf book of poems.

The book wos coIIed "Chennoi Iondhor Deivo MonimoIoi -
Soronopoffu". The wropper indicofes fhof fhe book wos pubIished by
0nonosundorom Aiyer of Ioyofhoru, on fhe requesf of Mufhu Cheffior of
PoIoyom. If is worfhwhiIe nofing fhof fhe work wos nof nomed, Arufpo, fhe
Songs of Divine, 0roce. If is conjecfured fhof fhe book wos pubIished in
fhe yeor I8bI.

The First Four Cunons

Affer fhe pubIicofion of fhis sIender voIume, o few odmirers fook
up fhe responsibiIify of bringing ouf on onfhoIogy of oII fhe songs fhof
Soinf PomoIingo song, os o mognum opus. Among fhem, Tho;huvoor
VeIoyudho MudoIior ond Irukkom Pofhino MudoIior were nofobIe figures.

As he wos o soinf who never soughf for fome, he refused fo
encouroge fhe offempf of his odmirers. Disoppoinfed by fhis, Pofhino
MudoIior vowed fo eof onIy once o doy, unfiI permission wos gronfed, ond
he oIso informed fhe Soinf of his resoIufion.

The Success of the Fust|

On Ieorning of fhe fosfing of his deoresf friend, Soinf PomoIingo,
fhe very embodimenf of kindness, become sod, ond wrofe fo him os
foIIows:

"From fhe doy I Ieff fhe cify of Modros ond seffIed here, I hod
composed mony verses. I did nof oim fo hove oII of fhem wriffen down.
They ore scoffered of rondom. 8uf, fhey con be gofhered in fwo monfhs.
I shoII go over fhere in Ponguni (Morch), ond I shoII bring fhem wifh me.
This is o promise. I shoII moke fhem ovoiIobIe fo you of your pIoce by oII
meons.

Deor os my eyes you ore fo me, I proy fhof you shouId foIIow whof
I wrife hereunder.

Ever since you wrofe fo me fhof you wouId eof onIy once o doy unfiI
fhe poems reoched you, I om nof obIe fo eof, properIy. I om Iike o sforving
Io0
mon. To puf me of eose, pIeose wrife fo me by refurn of posf, sfofing fhof
you hove given up fhe condifion of eofing onIy once. UnIess you do so, I
shoII nof resf confenfed. I shoII oIso eof onIy once, I sweor on myseIf.
PIeose Ief me know immediofeIy fhof you hove dropped your condifion. The
poems wiII cerfoinIy reoch you wifhin fwo monfhs."

Friend Pofhino MudoIior's 'Jusf SfruggIe' succeededl Ofherwise,
fhousonds of fhe Songs of Divine 0roce wouId hove been Iosfl The TomiI
Lond, ond porficuIorIy fhe worId of piefy, is indebfed fo Pofhino MudoIior.

Who is the Suint?

Tho;huvoor VeIoyufho MudoIior coIIecfed oII fhe Iyrics of fhe Soinf
ond divided fhem info six conons. 8uf Soinf PomoIingo sfricfIy ordered
fhof fhe ofh conon shouId nof be prinfed. If is soid fhof PomoIingo
VoIIoIor did nof wonf fhose ideos fo be currenf omong oII fhe peopIe, os
fhey were fo be Ieornf ond foIIowed onIy by fhe Pure ond Pighfeous Pofh
Seekers. However, onIy fhe firsf four conons were prinfed ond pubIished
in fhe yeor I8o7.In fhose edifions fhe words, Arufprokoso VoIIoIor
(Soinf of fhe Lighf of Divine 0roce) were prinfed before his nome.
VoIIoIor, orguing wifh VeIoyudho MudoIior, required fo know from him os
fo who permiffed him fo prinf fhose words. On seeing fhe Soinf, o mighfy
embodimenf of oII kindness, so roreIy ongry, MudoIior wos bodIy shoken
ond he moinfoined o compIefe siIence. Affer five minufes, fhe Soinf
emended fhe Iine os "PomoIingom PiIIoi of Chidomborom, fhe Socred Seof
of fhe 0iver of fhe Lighf of Divine 0roce". The Soinf, by virfue of his
schoIorship, conferred upon fhe Lord fhe honorific fifIe fhof wos
besfowed on him by his. discipIes.

If is worfhwhiIe fo nofe here fhof Soinf PomoIingo offen in his
songs oIIudes fo 0od os "VoIIoI", (The Divine 0iver).

The Song of the Lord is the Song of Divine Sruce|

Once Irukkom Pofhino MudoIior, in o Ieffer fo fhe Soinf referred
fo him os Soinf PomoIingo (Swomi PomoIingo). In his Ieffer on Z8-3-I8oo,
he exhorfed Pofhino MudoIior fhus:

"I do nof Iike myseIf being coIIed Swomi PomoIingo (Soinf
PomoIingo). As fhis is sensofionoI, pIeose desisf from doing sol"

IoI
The Soinf beIieved fhof 0od impeIIed him fo sing from wifh in.
Therefore he consenfed fo fhe coIIecfion of his songs, being nomed Songs
of Divine 0roce. 8ecouse 0od song from his heorf, he hod nof euIogi;ed
mon even in o singIe poem.

"The songs on Moforojo oIone ore nobIe songs.
The songs on humons ore empfy songs.
The songs on Chidomborom oIone ore socred songs.
The songs on morfoIs ore sfreef songs.
The songs on fhe Lord oIone ore Songs of 0roce.
Ofher songs ore songs of iIIusion."

Singing fhus, he discreefIy expIoins fhe reoson why he did nof sing
of men. Affer fhe pubIicofion of fhe voIume of fhe Songs of Divine 0roce,
fhey were recifed in every nook ond corner.

Even "He" Received Them|

Yes. The Songs were wideIy ond wormIy received. Soinf PomoIingo
decIores in o song fhof even Lord Moforojo received his Songs fovorobIy.

"Whofever I song opprehensiveIy,
The Cosmic Doncer, my Fofher,
Who reveoIed me fhe frufh, pIocing
His Lofus feef on my heod,
Wos pIeosed fo weor fhem os scripfures ond conons.
From fhe very doy I become owore,
Though fhey were nof sweef songs,
Thou wenf pIeosed of heorf fo heor
Whofever oId songs fhe devofed ond fhe infofuofed,
8obbIed in Iove for Thee,
I sing onIy Thy renowned gIory.
I do nof know of ofher desires.
When Thou orf fofher ond mofher fo me
Is if foir fo Ionguish of heorf in fhis worId of iIIusion7"

Of fhe six conons of fhe Songs of Divine 0roce, pubIished during
his Iife fime ond Iofer, fhe firsf four were pubIished in I8o7, ond Iofer,
fhe fiffh in I880, ond finoIIy fhe sixfh in I88b.

IoZ
The Sith Cunon ,,,,

8ecouse of fhe bon imposed by fhe Soinf, Tho;huvoor VeIoyudho
MudoIior sfopped wifh fhe prinfing of fhe firsf four conons of fhe Songs
of Divine 0roce. In I880, fhe fiffh conon wos pubIished by MudoIior
himseIf. Afferwords, fhe foIIowers in Modros of fhe Pure ond Pighfeous
Pofh coused fhe pubIicofion of fhe sixfh conon, in I88b. The foreword
sfofes:

"This divine book coIIed Thiruorufpo, (fhe Songs of Divine 0roce),
is divided info six conons. The firsf five form o singIe cofegory ond fhe
sixfh is o seporofe one. According fo fhe socred ufferonce of our mosfer,
fhe sixfh conon is onIy for fhose procfifioners of fhe UniversoI, Pure ond
Pighfeous Pofh. Those who foIIow fhe sixfh conon moy be soid fo hove
offoined os shown by fhe Soinf, fhe ideoI of fhe UniversoI, Pure ond
Pighfeous Pofh, nomeIy, SpirifuoI Love ond UniversoI 8rofherhood, by
odopfing compossion fo Iiving beings os worship of 0od. If is for fhis
reoson fhof we hove mode fhe firsf five conons info o singIe work ond fhe
sixfh conon oIone os o seporofe one."

If is evidenf from fhe pubIisher's nofe fhof Tho;huvoor VeIoyudho
MudoIior, in obedience fo fhe injuncfion of fhe Soinf, prinfed fhe sixfh
conon, nof during, buf offer his Iifefime. We shouId oIso nofe fhof if wos
pubIished nof in fhe nome of fhe Order of fhe UniversoI ond Pighfeous
Pofh, buf by fhe "Devofees of fhe Order".

RevoIutionury Lyrics

The firsf five conons confoin onIy devofionoI songs-porficuIorIy
fhose on fhe deifies of fhe seofs of Thiruvofriyoor, Thirufhonikoi, ond
Iondhokoffom. The sixfh deoIs wifh fhe Iyrics sung by fhe Soinf during
his sfoy of cenfres Iike Ancienf Chidomborom of Wisdom, Morfh
Chidomborom of Wisdom, ond SiddhivoIogom. Perhops, fhey were wriffen
during his sfoy in Iorungu;hi.

OnIy in fhe sixfh conon, we see his revoIufionory fhoughfs on
reIigious reform, which we do nof find in ony of fhe Soinfs who oppeored
before him. We need nof fhink fhof he composed fhe sixfh conon, onIy
offer composing oII fhe songs in fhe five conons. There is confusion
becouse fhe sixfh conon hos been prinfed os o seporofe book. 8uf fhof is
nof so.
Io3

Soinf PomoIingo hod divided fhose who wish fo foIIow fhe Pure ond
Pighfeous Pofh info fwo groups-"fhe procfifioners" ond "fhe offoiners". As
observed in fhe sixfh conon, onIy "fhe offoiners" ore obIiged fo fronscend
fhe differences of cosfe, creed ond reIigion in fheir Iife. Even fhe
"procfifioners" shouId froin fhemseIves for such o Iife. If wos VoIIoIor's
wish fhof fhe whoIe of humon sociefy, occepfing fhe ideos found in fhe
sixfh conon shouId firsf become "procfifioners" ond finoIIy, "offoiners" in
fheir Iife. Perhops, if wos in occordonce, wifh his wish fhof fhe sixfh
conon wos mode ovoiIobIe fo fhe peopIe, offer fhe Soinf's Iifel

The Pructitioners und the Attuiners

Though Soinf PomoIingo gove hoIf-heorfed consenf for fhe pubIi-
cofion of fhe Songs of Divine 0roce, he wos nof enfhusiosfic obouf
moking ovoiIobIe oII his songs. This is evidenf from o Ieffer he wrofe fo o
friend, on I8-II-I8o8.

"Eifher you or Thiru. SeIvoroyo MudoIior, moy pubIish occording fo
whof you fhink, onIy such songs os hove been impeIIed by 0od from wifh in
me."

(8.I. PiIIoi, V. b: p. b9-o0.)

Af one poinf, Soinf
-
PomoIingo defesfed fhe sfudy of scripfures ond
wished fo devofe oII his fhoughfs fo 0od. To on odmirer, who senf him on
oId poIm Ieof-scripf, he wrofe fhus:

"Your book ond your Ieffer reoched me one offer onofher. The book
come of o fime When I wos mosf disincIined. I sweor on 0od fhof os my
mind is incIined onIy fowords 0od, ond fo nofhing eIse, I wos nof cerfoinIy
offrocfed by fhis poIm-Ieof or fhe chiIdish pIoy on if. Someone needIessIy
wosfed your fime. I wos sorry for fhis."

(8.I. PiIIoi, V. b: p.b8.)

The uttIe hus egun|

Mow Soinf PomoIingo's greof movemenf of fhe Pighfeous Pofh
fIourishes weII ond fokes deep roofs omong fhe peopIe. Mony poor peopIe
ore fed doiIy of fhe House of Trufh ond Chorify.
Io4

The Morfh Chidomborom TempIe of Wisdom becomes fhe sfrong-
hoId of fhe Pighfeous Pofh procfifioners who hofe differences of cosfe
ond creed.

SiddhivoIogom, esfobIished of Meffukkuppom becomes o forum for
propogondo ogoinsf supersfifious beIiefs. Everydoy, Soinf PomoIingo's
evongeIicoI voice rings Iike o cIorion-coII.

The Order of fhe Pighfeous Pofh sees mony bronches ond grows
from sfrengfh fo sfrengfh.

Mony schoIors ond Ieorned-men ond 0overnmenf Officers from oII
over TomiI Modu confinued fo moke o "piIgrimoge" fo VodoIoor. Wifh o
view fo sfoying neor fhe Soinf, some of fhem boughf pieces of Iond,
consfrucfed houses ond seffIed in VodoIoor.

A New Eru is orn|

Mony preochers, copobIe of spreoding reformofive socio-reIigious
Ieos, oppeored fhroughouf TomiI Modu, ond engoged fhemseIves in
ideoIogicoI debofes.

Though fhe fiffh ond fhe sixfh conons were nof prinfed, fhe songs
found in fhem were Ieornf ond sung fhroughouf fhe Iond.

To puf if briefIy, o new ero in TomiI Modu wos born. This worried
fhe orfhodox Soivifes who fook up cudgeIs ogoinsf PomoIingo VoIIoIor.

Affer fhe founding of fhe Order of fhe UniversoI, Pure ond
Pighfeous Pofh, Soinf PomoIingo's ideos of socio-reIigious reform
quickIy spreod fhroughouf TomiI Modu. Like roins coming down of fhe
oppropriofe seoson, PomoIingo VoIIoIor poured forfh his verses. His Songs
of Divine 0roce were sung in fempIes, ond in sfreefs ond homes.

The Songs of Divine Sruce sung ut TempIes Homes und SchooIs,

AII devofees who wenf fo fhe fempIe fo offer deep worship before
fhe divine idoI, proyed fo fhe Lord, wifh fhe song beginning wifh "Lef me
hove fhe kinship of fhe good who suppIicofe Thy feef wifh singIeness of
devofion". We moy soy fhof fhere wos nof o singIe devofee who did nof
Iob
sing VoIIoIor's song: "My Lordl Thou orf fhe green-boughed free of cooI
shodes, giving reIief in mid-summer."

These fempIe worshipping devofees oporf, mendiconfs seeking oIms
for homes, song such musicoI ond invocofory Iyrics Iike fhis one, ond
infroduced fo every home fhe revoIufionory ideos of Soinf PomoIingo:

"Oh, Lord of fhe EffuIgenf Universel Unique AmbrosioI
EIixerl
Oh, Honey of Divine Joyl Feosf 0rocel"

Aporf from eIders, fhe youngsfers of schooI song such devofionoI
songs os fhis one, ond mode fhe schooIs serve os fempIes:

"Oh, Divine Joy 0iver fo fhe informed ond fhe iIIiferofe
oIikel
Ohl Divine Lighf 0iver fo fhe ignoronf ond fhe owore oIikel"

TomiI women who come in fhe frodifion of fhe divine Avvoi, AndoI
ond Punifhovofhy, joyousIy donced fo fhe songs of fhe Soinf ond
fronsformed every home info o fempIe.

Af wedding houses ond eIsewhere such songs os fhese were sung,

"Deor 0irIl DecIore fhof you prosfrofed
before fhe Lord"

The Songs of Divine Sruce even ut u FuneruI|

Af funeroI processions, when fhe ceremonioI conch ond fhe gong
wenf, fhis song,

"The Lord of fhe Supreme Lighf Divine is He
Who hos mosfered mel
The 8IissfuI Lord is He who donces
Af Chidomborom,"

wos sung os o reIigious rifuoI ond observonce.

Ioo
Whenever, more fhon one Shivo devofee ossembIed, fhe sIogon of
fhe UniversoI Pure ond Pighfeous Pofh-"Lord of Supreme Lighf Divinel"
"Lord of Infinife Love Divine"-wos heord.

Vuishnuvites uIso sung|

The Soivifes oporf, Voishnovifes oIso song fo fheir heorf's confenf
fhe Songs of fhe Divine 0roce.

"Oh, hoIy Tree fhof gives fhe fruif of virfuel
My menforl
The Componion of my SouIl
My Iingl
Oh, Lord, foir os o fIower ond firm os o hiIIl
Thou who bounded fhe oceon.
Oh, 0em, who once subjugofed fhe wicked
Povono of Lonko wifh your bowl
Oh, Pomol Divine 0iver ond embodimenf of frufhl
I desire nofhing buf Thy Divine 0roce."

We moy soy fhof oII Voishnovifes, when fhey offered worship fo
Lord Vishnu, song such perennioI IyricoI gorIonds from fhe "socred odes"
on Lord Pomo in fhe Songs of Divine 0roce.

A pubIicofion of fhe opponenfs of fhe Songs of Divine 0roce
decIores fhof peopIe, Iosf in fhe devofionoI songs of PomoIingo VoIIoIor,
forgof fhe oId songs of Thevorom, Thiruvosokom ond Thirupugo;h.

"Some deem 'fhof PomoIingom PiIIoi' os equoI fo reIigious heods ond
cherish ond gIorify his songs os equivoIenf fo fhe songs of Thevorom ond
Thiruvosokom. They oIso recife fhose songs during fheir proyers ond
observonces, ond when fhey worship Lord Shivo. Somefimes, of o few
Shivo fempIes in Modros, fhey recife onIy PomoIingom PiIIoi's songs,
sfopping fhe recifofion of fhe divine songs of Thevorom". PoIiorufpo
Moruppu: (A Counfer fo fhe FoIse Songs of Divine 0roce) pp. I4-Ib.

This occounf of fhe opponenfs onIy beors fesfimony fo fhe greof
popuIorify of fhe songs of VoIIoIor omong fhe peopIe.

The sfofemenf of fhe opponenfs of fhe Songs of Divine 0roce fhof
fhe songs of Thevorom ond Thiruvosokom were fofoIIy ignored moy be on
Io7
exoggerofion. If if fhis wos so, fhere wos no reoson for fhe orfhodox
Soivifes fo regref. Even if fhe songs hod chonged, fhe frodifionoI code of
devofion did nof chongel In focf, fhey shouId hove feIf hoppy fhof fhere
wos o renoissonce in fhe woys of worship. 8uf fheir offifude wos
ofherwise.

Opposition to the Songs of Divine Sruce|

The orfhodox Soivifes begon fo hofe Soinf PomoIingo. Hiding fheir
differences of opinion on fhe ideoIs, fhey sIondered ond censured him os
on individuoI. Though Soinf PomoIingo disowned fhe fifIe "VoIIoIor of fhe
Lighf of Divine 0roce" his opponenfs pubIici;ed if in such o monner os fo
moke if oppeor os fhough VoIIoIor conferred fhe fifIe upon himseIf. They
oIso begon fo hofe fhe nome, The Songs of Divine 0roce given fo his
songs. Lef us 'reveoI' fhis fhrough fheir very pubIicofion:

"Though o number of Soivife schoIors ond poefs, immeosurobIy
superior fo PomoIingom PiIIoi, hove oufhored immorfoI works, neifher fhey,
nor fheir foIIowers ever coIIed fhemseIves "VoIIoIor of fhe Lighf of Divine
0roce" or fheir songs fhe "Songs of Divine 0roce". When such wos fhe
cose, PomoIingom PiIIoi, born in Morudhoor, deeming himseIf os Lord Shivo,
hod conferred upon himseIf fhe very fifIe of fhe Lord, "VoIIoIor of fhe
Lighf of Divine 0roce". 8y noming his songs Songs of Divine 0roce,
(Thiruorufpo), which nome is oppropriofe onIy fo fhe TweIve Socred
Conons, he hod commiffed socriIege ogoinsf fhe Lord, insuIfed His
devofees ond oIso repudiofed fhe HoIy TomiI ufferonces." (Counfer fo fhe
FoIse Songs of Divine 0roce pp. 3-4.)

These objecfions were roised during ond offer fhe Iife of
PomoIingo VoIIoIor. The "Counfer fo fhe FoIse Songs of Divine 0roce"
infroduces fhe imporfonf men behind fhese objecfions.

"His HoIiness Shree Subromonio SwomigoI, Chief of fhe Thiru-
vodufhuroi Monosfery, condemned os mosf improper, PomoIingo VoIIoIor
for his hoving immorfoIi;ed morfoI souIs in his songs, confrory fo Advoifo
ond Siddhonfo principIes ond esfobIished cusfoms of cosfes, ond for his
coIIing himseIf "VoIIoIor of fhe Lighf of Divine 0roce", ond his songs,
"Songs of Divine 0roce."

"Aporf from him, His HoIiness Shree Shonmugo Thombiron
SwomigoI of Dhormopurom Monosfery, ond his HoIiness Shree Arumugo
Io8
Thombiron of fhe ThiruvonnomoIoi Monosfery hod simiIorIy opposed. 0reof
schoIors, Mufhuchidomborom PiIIoi ond Ioffoiyoor Swominofho Desikor,
condemned ond preoched fhof fhe songs exfoIIing Pomo, who wos coIIed
"humon" even by Voishnovifes, os divine, couId nof be Songs of Divine
0roce."

(Counfer fo Arufpo: pp, b-o.)

Arumugu NuvuIur

The monosfic chiefs crifici;ed PomoIingo VoIIoIor, porficuIorIy for
his gIorifying Voishnovife 0ods.

Af o fime when resisfonce fo PomoIingo VoIIoIor deveIoped from fhe
Soivife Monosfic Heods, ond from fhe schoIors offoched fo fhem ond
from Siddhonfo schooIs, in TomiI Modu, o greof sovonf by fhe nome of
Joffno MoIIoor Arumugo MovoIor from Sree Lonko come fo TomiI Modu. He
sfoyed of fhe Thiruvovodufhuroi Monosfery ond devofed himseIf fo fhe
fosk of propogofing Soivife PhiIosophy.

If is necessory here fo wrife in defoiI obouf MoIIoor Arumugo
MovoIor. The greof MovoIor wos on incomporobIe schoIor in fhe grommor
ond Iiferofure of TomiI Longuoge. His Ieorning in such Siddhonfo
scripfures os Sivognonobofhom wos impeccobIe. He oIso hod sufficienf
knowIedge of EngIish ond Sonskrif.

8ecouse of fhe Chrisfion Fofher's propogondo, PeIigious conversion
wos o doiIy occurrence during fhe fime of MovoIor, in fhe regions of
Joffno, in Shree Lonko. If wos MovoIor who profecfed fhe Joffno TomiIs,
nof onIy by moking fhem remoin in fhe Soivife foId, buf oIso incuIcofing in
mony of fhem, knowIedge of fhe scripfures ond proyer books.

A Terror to AIien ReIigions|

Af Vonnorponnoi in Joffno, he esfobIished o schooI for Soivife
enIighfenmenf. Af Chidomborom oIso he esfobIished o simiIor schooI.

If is sfofed in fhe Hisfory of Arumugo MovoIor, wriffen ond
pubIished by Joffno MoIIoor T. IoiIosoppiIIoi fhof "buf for fhe odvenf of
him who is o ferror fo oIien reIigions, fhe whoIe of Joffno wouId hove
become Chrisfion. In fhose doys, oII high ronking officers were indebfed
Io9
fo fhose Pevered Fofhers in mony woys. Their power wouId hove
converfed mony o Soivife fempIe info Chrisfion Churches." This oIso weII
demonsfrofes MovoIor's invoIvemenf in fhe deveIopmenf of fhe Soivife
reIigion. He renounced morrioge ond worIdIy Iife, remoined o bocheIor
fhroughouf his Iife ond wos inifiofed info Soivife osceficism.

MovoIor Ieornf EngIish of o schooI run by Fofher Pefer PercivoI.
CompeIIed by Fofher PercivoI, he consenfed fo fronsIofe fhe 8ibIe info
TomiI. Mexf fo PomoIingo VoIIoIor, fhe credif of enriching TomiI Prose in
fhe I9fh Cenfury goes fo MovoIor.

DisIike of the Songs of Divine Sruce

MovoIor's visif fo TomiI Modu wos opporfune fo fhe opponenfs of
fhe Songs of Divine 0roce. As one wifh on orfhodox benf of mind,
MovoIor did nof occepf fhe reformisfic ideos of Soinf PomoIingo. He wos
ofroid fhof fhe Soivife reIigion mighf be desfroyed by VoIIoIor's
preoching. The reoson for his feor wos his own ignoronce of fhe chonging
spirif of fhe fimes. The Heods of Monosfic Houses in TomiI Modu poisoned
his mind ond expIoifed him ogoinsf VoIIoIor. The greof MovoIor become on
exceIIenf odvocofe for fhe dispufe fhese Heods hod oIreody roised
ogoinsf fhe Songs of Divine 0roce. MovoIor wos exfremeIy irrifofed fhof
peopIe respecfed Soinf PomoIingo ond pIoced him on o por wifh such
reIigious chiefs os Appor, Sombondho, Monickovosoko ond Sundoror. He
oIso fhoughf fhof, Iosf in fhe divine songs of PomoIingo VoIIoIor, fhe
peopIe mighf forgef fhe songs of Thevorom ond Thiruvosokom.

The Two Meet

In o sifuofion Iike fhis, Soinf PomoIingo ond Arumugo MovoIor
visifed Chidomborom of fhe some fime. ExpIoifing fhis opporfunify, some
of fhe priesfs of fhe fempIe of Lord Moforojo, on fhe doy of fhe Arudhro
Dorshon, in fhe yeor I8o9, orgoni;ed o meefing of fhe big hoII in fhe
fempIe. VoIIoIor spoke of fhe meefing, expIoining his principIes of fhe
UniversoI ond Pighfeous Pofh. The orfhodox who disIiked Soinf PomoIingo,
orgoni;ed o rivoI meefing wifh fhe heIp of Arumugo MovoIor ond induced
him fo condemn fhe Pighfeous Pofh Movemenf.

A number of rivoI-meefings were heId by eifher side, ond fhe
poIemics infensified.

I70
In such o sifuofion, Arumugo MovoIor fiIed o suif of fhe CuddoIore
Courf, sfofing fhof PomoIingo VoIIoIor hod defomed him.

Trodifion hos if fhof MovoIor fiIed o suif objecfing fo fhe nome
Arufpo, fhe Songs of Divine 0roce buf fhe courf documenfs show fhof if
wos onIy o defomofion suif.

VoIIoIor decIored of fhe Courf fhof he hod nof used fhe defomofory
words os poinfed ouf by MovoIor. MovoIor did nof prove his chorge.
Therefore fhe defomofion suif wos dismissed. Concerning on incidenf in
fhis cose, fhere is o frodifionoI occounf, which is os foIIows:

"On fhe doy fhe cose wos foken up for o heoring, o Iorge gofhering,
represenfing bofh sides, hod ossembIed of fhe Courf. AII were eogerIy
expecfing fhe orrivoI of fhe Soinf. There wos o sudden commofion omong
fhe peopIe. A figure wifh o whife robe enveIoping his body upfo fhe knee,
woIked fowords fhe courf. Of medium heighf ond Ieon frome, wifh on
uprighf corrioge ond cIeor, semi-foir compIexion, wifh o Iong nose ond
sporkIing eyes, ond wifh o fouch of sodness on his foce, Soinf PomoIingo
woIked info fhe courf. On seeing him, everybody sfood up. Arumugo
MovoIor oIso sfood up.

On seeing fhis, fhe judge wos surprised. The judge excIoimed, "You
who fiIed fhe cose, hove oIso sfood upl"

MovoIor repIied, "I sfood up becouse he is greof." (According fo o
reporf by ThumiIon in fhe Iumudhom of Z4.8.I9oI.)

Though MovoIor wos ideoIogicoIIy opposed fo PomoIingo VoIIoIor, he
undersfood his greofness os on individuoI ond deepIy respecfed him. This
is evidenf from fhe woy be sfood up ond showed his respecf of fhe Courf.
Thof such o greof mon os he shouId hove shown opposifion fo VoIIoIor wos
perhops becouse of fhe pIoyfuI wish of 0odl

If is nof reporfed fhof ony of fhe priesfs of fhe Moforojo fempIe
showed opposifion fo Soinf PomoIingo. If is known fhof mony omong fhem
supporfed fhe Soinf. Confrory fo fhis, focf, fhose who beIonged fo fhe
SeIf-Pespecf-Movemenf of o Iofer fime, hod concocfed o sfory fhof oII
fhe priesfs of fhe Chidomborom fempIe were ogoinsf Soinf PomoIingo.
There is no proof whofsoever for fhis.

I7I
Some of fhe priesfs of fhe Chidomborom fempIe, who supporfed
PomoIingo VoIIoIor fiIed o seporofe criminoI suif ogoinsf Arumugo MovoIor.
The foIIowing nofe on fhe oufcome of fhe suif is from fhe 8iogrophy of
Arumugo MovoIor:

"He fhoughf fhof he wouId be senfenced in fhe suif ogoinsf him by
fhe priesfs. On fhe doy of fhe heoring, offer finishing his morning rifuoIs,
he honded over fhe idoI fo his discipIe, Sodhosivo PiIIoi, ond foId him fhof
if he wos senfenced, he wouId give up his Iife. He insfrucfed him fo
immerse fhe idoI in fhe 0ongo. He Ieff for fhe courf. To o fough quesfion
by his opponenfs, he onswered infenseIy, wifh feors in his eyes. The judge
wos greofIy surprised. In fhis cose, onIy his opponenfs were punishedl"

MovoIor's suif wos nof for Soinf PomoIingo's defoming him of o
pubIic meefing. He occused Soinf PomoIingo of obusing him in privofe when
he wos in conversofion wifh o few devofees, of fhe HoII of Thousond
PiIIors in Chidomborom. Whof fhe Counfer fo fhe Songs of Divine 0roce
sfofes obouf fhis "IibeI" is fhis:

"Soinf PomoIingo wos ongry ond jeoIous fhof Arumugo MovoIor
condemned his songs. Af fhe insfonce of o few who hod gofhered round
him of fhe HoII of Thousond PiIIor in Chidomborom, he begon fo expIoin
fhe meoning of "MovoIor" (The AbIe Tongued) by sfofing fhof if meonf "o
mon wifhouf on obIe fongue", "A mon wifh on iII-fongue", "A mon wifh on
onnoying fongue", efc."

From Mudrus to Chidumburum

The groups offoched fo MovoIor ond VoIIoIor confinued fheir
debofes for fwo yeors. 8ofh Chidomborom ond Modros proved fo be
principoI boffIe grounds. The foIIowers of MovoIor pubIished The Counfer
fo fhe FoIse Songs of Divine 0roce (PoIi Arufpo. Moruppu). If confoined
fiffy poges ond wos pubIished in fhe nome of Thiru. Momondur Thiogeso
MudoIior. 8uf Thiru. IoiIoso PiIIoi, fhe oufhor of fhe 8iogrophy of Arumugo
MovoIor, sfofes fhof MovoIor himseIf wrofe if.

AII fhe wrifings of MovoIor were coIIecfed os Arumugo MovoIor
Probondhom (Compendium). The Counfer oIso is incIuded in if. If is
unbeIievobIe fhof such o mon of immense schoIorship os fhe greof
MovoIor, shouId hove pubIished his offock on VoIIoIor, which is of o Iow
I7Z
quoIify, in fhe nome of onofher person. "Even Homer nods" fhey soyl This
is such on incidenf.

The Arufpo-comp oIso wos nof idIe. They repIied fo fhe MovoIor
comp, wifh o pubIicofion coIIed, Iufhorkoronyo Moso Mohoporosu (The
0reof Axe fo Desfroy fhe JungIe of Sophisfry).

The MovoIor-comp reIeosed o counfer coIIed Iufhorkoronyo Moso
Mohoporosu Iondonom, (A Condemnofion of fhe 0reof Axe fo Desfroy fhe
JungIe of Sophisfry).

The Arufpo-comp pubIished o book coIIed Thiruorufpo Thushonoi
Porihorom, (A Pemedy fo fhe Condemnofion of fhe Songs of Divine 0roce).

VeIu MudoIior in o poefic offock on fhe opponenfs of fhe Songs of
Divine 0roce comes ouf os foIIows:

Those who proise fhe songs of Soinf PomoIingo ore fhe righfeous.
Wicked ore fhose fhof do nof do so."

A Letter from u Righteous Puth Seeker

A Member of fhe Order of Pighfeous Pofh gives fhe foIIowing
informofion on fhe counfer-propogondo of MovoIor:

"WhiIe deIivering his discourses here, Arumugo MovoIor spoke iII of
fhe Songs of Divine 0roce Mof being obIe fo foIerofe fhof, someone, offer
o few doys, circuIofed o pubIicofion coIIed Thiruorufpo Thushonoi
Porihorom, (A Pemedy fo fhe Condemnofion of fhe Songs of Divine 0roce).
I did nof wonf fo send if fo you os if confoined fhe condemnofion of
MovoIor. However, I om sending if fo you so fhof you moy know of fhe
wicked ocf of MovoIor.

(8.I. PiIIoi, V. b: p. IZo)

This Ieffer wos from Irukkom Pofhino MudoIior, fo onofher
member, Thiru. Shonmogom PiIIoi, on MovoIor's Iecfure deIivered in
Modros.

VuIIuIur Puined

I73
Though VoIIoIor wos mode fo invoIve himseIf in fhe confroversy, fhe
grocious Soinf wos poined of heorf fhof moffers hod come fo such o poss.
He wos soddened fhof he who hod underfoken fo reform fhe humon kind
wos given so much onnoyonce by fhe "frodifion Iovers." OccosionoIIy, he
rebuked himseIf for his porficipofion in fhe confroversy, os in fhe
foIIowing poem:

"Oh, Lord, Divine Performer ond Friendl
I hod been orguing IoudIy wifh ofhers
ouf of ignoronce ond onnoyonce.
OnIy Iofer did I become owore by Thy groce.
Oh, Supreme 8eingl
Thou knowefh fhof I oched ond shuddered,
fhinking of Fofe.
Mofher, Oh, Minel
When ofhers were odverse fo me,
Afroid of enmify, I hid myseIf ond sfood oIoof."

Hod PomoIingo VoIIoIor, Iike Soinf Thoyumonovo, sfopped wifh his
reformisfic ideos in his poems, fhere wouId hove been no resisfonce fo
him. OnIy becouse VoIIoIor sforfed his Movemenf of fhe UniversoI ond
Pighfeous Pofh, ond endeovored fo offer food fo fhe hungry, ond end fhe
sufferings of fhe peopIe, os o resuIf of fheir supersfifions cusfoms ond
hobifs, wifh o view fo founding o new sociefy of SpirifuoI Love ond
UniversoI 8rofherhood, did he become invoIved in confroversies ond
debofes. He sings in poin fhus:

"0ood or eviI I do nof know,
My mind is so much wifh fhe Lord of ThiIIoi,
Thof ofher fhings of fhis mundone Iife ore nof for me.
Even if I err before Thy 0roce,
Insfeod of correcfing me,
WiIf Thou sfond oIoof os ofhers do7
Is if nof cusfom7
The Fofher shouId correcf fhe chiId7"

"Whenever my heorf wenf offer worIdIy offoirs,
OnIy for fhe soke of compossion fo Iiving beings,
Thof I oppeoIed fo Thy HoIy Feef onxiousIy,
And sfiII confinue fo enfreof Thee.
I74
My souI ond my compossion for souIs ore nof fwo buf
one.
The One in my heorfl
I sweor on Thy HoIy Feef,
If compossion is gone so is my souI."

"Oh, Supreme Lord, worshipped by Ieoders oIIl
Even fodoy my heorf, my unreIenfing wisdom,
And my seIf exisf in fhis mundone worId,
OnIy for fhe soke of compossion fo Iiving beings.
Whof shoII I do7
My souI is nofhing buf compossion.
Thy socred heorf knowefh,
If fhis efernoI compossion is gone, so is my souI."

He sfofes in fhese poems fhof he wos inferesfed in service fo
worId becouse of his compossion for oII Iiving beings, ond fhof if wos on
inseporobIe porf of him, ond fhof fhe doy he wos wifhouf compossion, he
wouId be no more. This wos how he enfreofs 0od. Even when opposifion
grew fo HimoIoyon proporfions, he never fhoughf of refreofing from his
service fo oII Iiving beings.

We hove fo beIieve fhof VoIIoIor of fhe Lighf of Divine 0roce,
opproved of his work being nomed, Arufpo, fhe Songs of Divine 0roce. If
wos nof becouse of his vonify. As he decIored in his invocofion fhof fhese
Songs of Divine 0roce were onIy fhe Songs of Lord Moforojo, we moy
fhink fhof he wishes onIy fo reveoI fhe gIory of fhe Lord of Chidomborom
fhrough fhese Songs of Divine 0roce ond nof his fome.

"I Ieornf fhe books of fhis foIse worId
My Mofher, if is Thou who foughf me.
I Iosf inferesf in fhof sfudy.
Did I Iose if7 Thou mode me Iose if.
Then I heId fo Thy feef wifh fhe convicfion fhof
fhey oIone ore my guide.
Even fhof Thou mode me hoId fhem
Ignoronf I wos I prefended os fhough
I received Thy 0roce.
My Lordl Even fhof did I prefend or did
Thou moke me prefend7"

I7b
WouId he, who song fhof "oII is by His Deed", nome his songs Songs
of Divine 0roce, in pride7 Whof ore his odvonfoges by such noming7
WouId he who hod renounced oII fhe pIeosures of fhe worId, be incIined
fowords fome7

WhiIe expIoining fhe specioI chorocferisfics of fhe Members of fhe
Order of fhe Pighfeous Pofh, he song: "Viewing oII Iives on eorfh os
chiIdren, fhe brofheren of fhe Order of fhe Pighfeous Pofh wiII speok of
fhem wifh mofherIy offecfion."

WouId VoIIoIor obuse Arumugo MovoIor who wos such on ordenf
devofee of Lord Shivo. Perhops, fofe desired fhof he shouId be infro-
duced in such fermsl

The Opponents of the Songs of Divine Sruce ure uIso kindred|

The foIIowing Iyric of VoIIoIor reveoIs fhof he considered even
fhose opposing Soivifes, who corried on o debofe ogoinsf him, os his
kindred.

"Ye men who debofe in discordl
Lisfen fo fhese words.
8efore your fime ends.
Come ond exfoI fhe Lord who donces in fhe HoII of
0roce.
See fhof fhe Lord wiII receive Ye in his divine heorf
UnmindfuI of fhe eviI words fhof you spoke,
As ye ore my kin,
I feII ye onIy fhe good,
I do nof speok foIsehood."

Yesl He sfresses fhe impossibiIify of reoIi;ing 0od fhrough reIigion
ond creed, ond exhorfs his opponenfs oIso fo receive Divine 0roce by
odopfing fhe Code of fhe UniversoI ond Pighfeous Pofh which occepfs oII
reIigions wifhouf reservofion. Whof generosifyl

8ecouse his opponenfs odopfed meon mefhods, VoIIoIor wos
soddened by fhese opposifions. He wished for revoIufion, buf wouId nof
counfenonce sfrife. In fhe foIIowing Iyric,

"Like fhose devofees, who, oshomed of
I7o
fheir ignoronce of fhe offen-soughf scripfures,
Immersed fhemseIves in fhe oceon of deIighf,
Wifnessing fhe Lord's red feef
fhof donce ond whirI in fhe beoufifuI HoII,
Though I foo received 0od's 0roce,
I remoined in secIusion so fhof
fhe morfoIs moy nof be owore of if.
Oh, Lord, fhe Cosmic Doncerl
AIosl My heorf is vexed fo fhink of
The fofe fhof drew me ouf ond mode me suffer."

he reveoIs his inner disfurbonces fhof fofe hod drown him info Iifigofion
ond poIemics, even fhough he wished fo keep privofe fhe benign
reIofionship befween 0od ond himseIf. We ore deepIy moved by fhis ond
Ief us reod furfher his song of sorrow:

"Wifh fhe Iocks of hoir, Iogged wifh 0ongo, moving
Wifh fhe socred form scinfiIIofing
The feef fhof perform fhe Cosmic Donce
8ecome one wifh my being ond my mind.
Though fhey fronkIy reveoIed me oII
I remoined in secIusion, desiring
Thof ofhers shouId nof know of if,
TiII I become one wifh fhe Lord.
Oh, Lord, fhe Cosmic Doncerl
AIosl My heorf is vexed fo fhink of
The fofe fhof drew me ouf ond invoIved me in fhis.
The beoufy of fhe socred form,
So pIeosing fo our 0oddess SivokomovoIIi,
Wifh hoir os bIock os fhe cIouds,

This wicked mon os venemous os poison
Wos bIessed wifh groce fo wifness.
I wished fo proIong fhe groce
In o monner nof known fo fhis worId.

Oh, Lord, fhe Cosmic Doncerl
AIosl My heorf is vexed fo fhink of
The fofe fhof conspired fo drow me ouf by force,
To be scoffed of Viond scorned by fhe eviI heorfed."

I77
VoIIoIor hod composed fen songs in fhis monner. These sod songs
which were occosioned by fhe woy Monosfic Heods ond Pundifs behoved
wifh him, bring feors from our eyes, ond we ore oIso deepIy disfurbed of
heorf.

TomiI Modu, which coused such deep onguish fo fhe Soinf who come
fo redeem her, hos neifher soIvofion nor pordonl

TomiI Modu hos oIwoys offered soncfuory fo foIse oscefics ond
mode good souIs fo frembIe. When wiII she ever reforml She who hos
received oII fhe greof seers, hos puf her own son fo such deep onguishl To
wosh off fhis sin, Ief oII of TomiI Modu, in deep feors soy "AII HoiI" fo fhe
Soinf. Thof is fhe onIy woy fo redeem herseIfl

Soinf PomoIingo received divine incuIcofion from 0od ond become o
seer. He preoched fo fhe peopIe os fhe Divine Messoioh. Pomokrishno
Poromohomso soys, "Though fhe sermons fhof come from divine men
oppeor fo be from humbIe peopIe, fhey in frufh come onIy from fhe
kingdom of 0od." (Sermons)

PomoIingo VoIIoIor exempIified fhis ufferonce. OnIy fhose orfhodox
pundifs, who did nof undersfond fhis frufh, disIiked him. They hod onIy
fheir pride of Ieorning. To be o greof schoIor in fhe scripfuroI ond
cononicoI wrifings is one fhing, fo be o seer bIessed wifh fhe divine groce
is onofher.

Poromohomso soys:

"The offempf fo define 0od, offer o mere sfudy of fhe scripfures,
is Iike describing 8onoros (Iosi) fo some one, offer mereIy seeing if on o
mop." (Sermons)

OnIy peopIe wifh fhe knowIedge derived from cononicoI works.
offempfed fo undersfond VoIIoIor,

Among fhe opponenfs of VoIIoIor, onIy fhe nome of Arumugo
MovoIor is weII-known fo our generofion. This is nof becouse of his
opposifion fo VoIIoIor, buf becouse of his sferIing service fo fhe TomiI
Ionguoge ond fo fhe TomiIs of Joffno.

I78
Regoinder to NuvuIur

Cifing fhe Counfer fo fhe FoIse Songs of Divine 0roce, we soid
eorIier fhof fhe Monosfic Chief of Thiruvovodufhuroi wos oIso connecfed
wifh fhe movemenf opposing fhe Songs of Divine 0roce. The work,
PomoIingo PiIIoi PoodoI Aopooso Thorpono Iondono Miyooyo Vochiro
Iudorom: The Sfrong Axe fhof Defends fhe Foirness of Condemning
PomoIingom PiIIoi's Songs os Obscene Presenfofion, repudiofes fhis:

"He (MovoIor) wrofe fhof His HoIiness Subromonio Desikor, fhe
Heod of fhe Thiruvovodufhuroi Monosfery mef ond orgued wifh Pomo-
Iingom PiIIoi. This showed his ignoronce of fhe presfige of fhe Thiru-
vovodufhuroi Monosfery. Mof knowing fhof fhe Monosfery wos one wifh
spirifuoI swoy, more fomous fhon fhe femporoI ceremonies becouse of
offIuence, ond fhof fhe Heods of fhe Monosfery did nof go on piIgrimoge
fo pIoces, occording fo fheir whims ond foncies, ond fhof fhese Heods
never porficipofed in debofes, buf were chorifobIy disposed fowords
fhose who opprooched fhem, he (MovoIor) invoIved fhe nome of fhe Heod
of fhe Thiruvovodufhuroi Monosfery in fhis confroversy. Even if
Subromonio Desikor hod reoIIy debofed wifh PomoIingom PiIIoi, os MovoIor
soid, fhis wouId nof hove been Ieff ouf in fhe occounf of piIgrimoges,
which wos moinfoined in fhe Monosfery."

Righteous Puth Supporters

If o few opposed VoIIoIor, fhose who supporfed him were mony.
From work, Miyoyo Vochiro Iudorom, we know of fhe nomes, supporfing
VoIIoIor.

"Ioncheepurom Sobopofhy MudoIior, Thirufhonigoi Visogo Per-
umoIoyor, Ashfovodhonom Veerosomy Cheffior, SemongoIom Moroyono
MudoIior, Thirusiropurom Mohovidhwon Meenokshisundorom PiIIoi,
Theevukkoffoi Mufhuswomy PiIIoi, ond o hosf of weII-known schoIors ond o
number of chiefs of monosfic esfobIishmenfs proised ond respecfed
VoIIoIor greofIy.

"And oIso Messrs. Somu Cheffior, Umopofhy MudoIior, Professor
VeIoyudho MudoIior, Subboroyo Cheffior, Shonmugom PiIIoi, ond ofhers of
fhe priesf-communify in Chidomborom, ond mony Soivife hermifs hod
greof regord for Soinf PomoIingo.

I79
Aporf from fhese, fhe greof souI coIIed Thondoponi Swomi oIso
supporfed Soinf PomoIingo. He mef VoIIoIor of VodoIoor ond hod fhe
pIeosure of conversing wifh him os he desired o 'foreword' for one of his
works. He hod menfioned fhis in one of his books. Moyurom Vedhonoyogom
PiIIoi, fhe Disfricf Judge, hod greof regord for VoIIoIor. For o "8ook of
HomiIies" fhof he pubIished in I8b9, he obfoined o foreword from VoIIoIor.

Sent by Sod|

Jesus Chrisf, Prophef Mohomed ond 0ondhiji served monkind,
considering fhemseIves os messengers of 0od. PeopIe oIso beIieved ond
foIIowed fhem os Avofors of 0od, ond os prophefs. VoIIoIor infroduced
himseIf os o messenger senf by 0od. He ossured fhe peopIe fhof fhey
shouId frusf him os "his words were fhe words of fhe Lord", fhus:

"0od ordoined fhe odvenf of my birfh in fhis epoch, onIy fo reform
fhe peopIe of fhe worId who ore wicked inside, buf oppeor fo be good
from oufside, fo enobIe fhem fo ochieve fhe Order of fhe Pighfeous Pofh
ond Ief fhem rejoice in fheir offoinmenf of divinify from wifhin."

Orfhodox Soivifes described fhis os "onnoyonce", 'Mo' soys fhe
Soinf of 8engoI, Shri. Pomokrishno:

"0reof souIs come down from spirifuoI heighfs for fhe benefif of
men. Af fhof fime, fhey seem fo hove pride of Ieorning. This pride is onIy
exfernoI. If is Iike o Iine on wofer."

"Soinf Sonkoro Ioved Ieorning onIy for preoching fo ofhers."

"Though Soinfs Iike Morodho hod offoined supreme knowIedge,
fhere wos orrogonce in fhem. This wos onIy fo preoch chorify fo fhe
worId." (Sermons)

These goIden soyings of Soinf Poromohomso enobIe us fo under-
sfond VoIIoIor weII.

See Everything through Divine Sruce|

Soinf PomoIingo wos o frue seer, hoving received on inner Iighf from
0od. Therefore, he hod fhe power fo see everyfhing fhrough divine
I80
insighf, wifhouf seeing fhrough o common-oworeness. He sings fhof fhe
SpirifuoI Teocher who gove him fhis knowIedge wos fhe AImighfy:

"Oh, Supreme Lord, fhe spirifuoI menforl
Thou bIessed me wifh fhe vision
To see oII ocfions in fhe Iighf of groce."

In fhe Iines, "wifhouf seeing onyfhing fhrough mere oworeness, see
wifh Divine 0roce", VoIIoIor of fhe Iighf of Divine 0roce ossures fhof he
derived such o spirifuoI insighf from 0od. Here, he emphosi;es fhe some
ideo fhof is found in o song by Soinf Thoyumonovo:

"Oh, deor girIl
He osked me fo see everyfhing wifh groce.
Mof knowing if, I sow wifh my reoson
Excepf fhe dork
I did nof even see myseIf who sow."

Custe oriented monusteries

VoIIoIor song, ond preoched, fofoIIy opposing ond condemning fhe
four-foId divisions of cosfe, ond communoI disfincfions. Some Soivife
monosfic Heods ond fhe orfhodox reIigious schoIors offoched fhem, did
nof reIish fhis. This wos becouse, oII fhese Monosferies were orienfed fo
cosfe, ond fhey were odminisfered, ond fhe heods were eIecfed on fhe
some bosis. 8ofh during fhe fime of VoIIoIor ond even now, if fhere is o
monosfic heod who keenIy defesfs communoI discriminofions, ond wishes
fo ocf free from such discriminofions, in fhe odminisfrofion of his
monosfery, he wiII be prevenfed from doing so by Iow os weII os by
frodifion ond convenfion.

Soinf PomoIingo, hoiIing from o Soivife frodifion, enjoyed on
immense popuIorify omong peopIe of fhe Soivife reIigion, ond he song
condemning cosfe discriminofions. We con undersfond why Monosfic
Heods, ond orfhodox reIigious schoIors Iike Arumugo MovoIor ond
Sobopofhy MovoIor who oIigned fhemseIves wifh fhese Heods ond who
fhemseIves were Soivifes beIonging fo fhe VeIIoIo communify, couId nof
foIerofe VoIIoIor. Whof is surprising is fhis: The communoIisfs who
encouroged such disfincfions, did nof show ony open opposifion fo VoIIoIor
for his condemnofion of fhe four-foId insfrucfions of cosfel

I8I
This hod fhus surprised fhe orfhodox reIigious pundifs. Thof is why
fhe Counfer fo fhe FoIse Songs of Divine 0roce, decIores poinfuIIy:

"A person born of fhe priesfIy cosfe, who wos fif fo show obeisonce
fo Soinf Sonkoro by virfue of cosfe, reIigious frodifion, educofion, efc.,
prosfrofed before PomoIingom PiIIoi ond deemed ond worshipped him os
his spirifuoI feocher." We con know from MoroimoIoi AdigoI's CommunoI
Discriminofions ond fhe FoIse Soivifes, fhof fhe fyronny of difference,
in observonces of cosfes is nof ony fhe Iesser fhon fhof of fhe orfhodox
discriminofions of cosfes.

The Ignorunce und Meunness of Custe

VoIIoIor composed verses in o Ionguoge ond in o monner which even
fhe common mon con undersfond, openIy condemning discriminofions in
PeIigion, Cosfe ond Creed ond Communify.

"Oh, my SpirifuoI Menforl
Thou hosf foughf me
Thof fhose myfhoIogies fhof speok of fhe four cosfes,
fheir codes ond cusfoms ore pueriIe pIoy.
And fo reoIi;e fhof fhe coIour of fhe skin
does nof refIecf high cosfe.

To monure fhe sferiIe fieIds wifh fhe rubbish
of fhe scripfuroI principIe of fhe eviI of cosfe,
To bury unfo fhe eorfh fufiIe codes of
confusing creeds ond reIigions,
To Ief fhe foir Code of fhe Pure ond
Pighfeous Pofh fIourish,
Thou hosf mode me perform in fhe reoIm
of fhe Divine Lighf fhof Ieods fo fhe HoII of Wisdom."

In fhese Iyrics, he rebukes ond ridicuIes reIigious divisions ond
orfhodox discriminofions of cosfes, ond decIores fhof fhey ore
meoningIess.

A cIossificofion, we beIieve, wifh regord fo orfhodox divisions of
cosfes ond communoI observonces, wiII, enobIe us fo undersfond fhe pure
mind of VoIIoIor.

I8Z
According fo fhe scripfures, fhere ore four divisions: fhe 8roh-
mins, fhe Iings, fhe Troders ond fhe TiIIers. In Sonskrif, fhey ore: fhe
8rohmins (The Divine) fhe Ishofriyos (fhe MorfioI Poce), fhe Voisiyos
(fhe Merchonfs), ond fhe Sufros (fhe Low). Of fhe origin of fhese four,
fhe Scripfures song os foIIows:

"The 8rohmins were born from fhe foce of 8rohmo: fhe Ishofriyos
from fhe shouIders, fhe Voisiyos from fhe sfomoch, ond fhe Sufros from
fhe feef."

(Yojur Vedo, 3Z:II)

The some ideo is emphosi;ed wifhouf chonge in fhe Code of Monu
(Chopfer 8, sIogon 3I), fhe Pomoyono of VoImiki (Aoronyo Confo, Chopfer
XIV).

As 0od is nof humon Iike us, we shouId hoId fhof fhe birfh of fhese
four divisions os obove ore onIy from fhe imoginofion. Depicfing sociefy os
Mon, fhe imporfonce of occupofions oppropriofe fo eoch cosfe wos
sfressed, by ossociofing eoch division of fhe cosfes wifh fhe vorious porfs
of fhe humon body.

CommunuI Distinctions ure TumiI's Own|

We moy soy fhof in fhe beginning, fhe four-foId-divisions of cosfe
were creofed for fhe good of sociefy. We come fo know fhof in fhe TomiI
Lond of fhe Songom Age, of Z000 yeors ogo, fhere were fhe four-foId-
divisions:

"Even omong fhe four differenf cosfes
if one of fhe Iower cosfe is Ieorned
One of fhe higher cosfe wiII oIso seek him."

This ufferonce in Puronoonooru (Mo. I83) emphosi;es fhis. Even in
fhe eorIier ThoIkoppiom, fhere ore references fo fhe four-foId-divisions
ond fheir priviIeges. If we moke o deep sfudy of fhe Iiferofures of fhe
songom Period, if moy be evidenf fhof fhe four-foId-disfincfions
originofed omong fhe oIdesf cifi;ens of Indio, nomeIy, fhe oncienf TomiIs,
who Iived in fhe Morfh, in Horoppo ond Mohenjodhoro. The four-foId-
divisions omong fhe oncienf TomiIs originofed os o resuIf of fheir
occupofions ond if wos onIy o socioI insfifufion fo indicofe fhe growfh of
I83
fheir civiIi;ofion. 8uf, in fhe beginning, fhere couId nof hove been ony
"superior"- "inferior", or "meon"-"nobIe" ospecfs fo fhese divisions. As
fhose were o Ioffer-doy infroducfion, VoIIoIor condemned fhem os eviI.

8horofi who oppeored offer VoIIoIor, soys fhis in his Lyrics on
Ionnon (Ionnon Pooffu). "The fooIish peopIe misused fhe sysfem of
cosfes. Those, good in conducf, fhoughf ond deed, ore of fhe good cosfe.
Divisions of high ond Iow cosfes ore insfifufed of birfh, bosed on mere
oppeoronce. The foIse books, dividing peopIe info cosfes, shouId be burnf
for fhe good of oII."

Sundhigi's Views

0ondhiji oIso supporfs fhe rofionoIe for fhe origin of fhe fourfoId-
divisions, ond oppreciofes fheir odvonfoges. 8uf he wishes for o cosfeIess
Indio, becouse, of o Iofer fime, fhe unjusf offifudes of "high" ond "Iow"
which hod inferfwined fhemseIves wifh fhe four-foId divisions, couId nof
be erodicofed.

"My view is fhof cosfe divisions were nof creofed for ony norrow
objecfive. They served fo give equoI sfofus fo fhe worker fhof fhe Sufro
wos, ond fhe fhinker fhe 8rohmin wos, ond fo increose fheir imporfonce
ond fo erodicofe fheir defecfs ond drowbocks. Mon's common ospirofions
from fhe mundone domoin were fronsferred fo fhe everIosfing spirifuoI
reoIm, by fhese four-foId-divisions.

Af o Iofer fime, fhe Ioffy principIes of fhe cosfe-divisions. defer
-
iorofed info o meon condifion. These cosfe-divisions consisfed of
meoningIess ceremonies, ond encouroged o few fo fhink of fhemseIves os
superior, ond fo impufe meonness fo ofhers."

(The CoIIecfed Works of 0ondhiji VoI. 7, p. 73.)

"You musf by oII meons foke up orms ogoinsf fhe monsfer coIIed
cosfe. In fhis regord, you wiII find me serving wifh you shouIder fo
shouIder."

(Ibid, p. 79.)

Thof VoIIoIor of fhe Lighf of Divine 0roce remoined o pioneer ond o
prophef in fhe sfruggIe ogoinsf fhe fyronny of cosfe-divisions is his
I84
specioI greofness. Even in fhose doys, VoIIoIor deemed fhe four-foId-
divisions meoningIess. He exhorfed fhof cosfes deoI onIy wifh fhe
exfernoI body ond nof wifh fhe souI.

The Rubbish of CommunuI Funuticism

Oufside fhe four-foId-divisions, fhere ore four fhousond cosfes.

8horofi soid fhof "fhe Hindus, more fhon ony ofher peopIes in fhe
worId, exhibif greofer fyronny in observing cosfe-disfincfions."

(8horofi Essoys, p.4o)

0ondhiji soid fhof "cosfe fyronnies ore prevoIenf more omong fhe
TomiIs, fhon omong fhe Hindus."

VoIIoIor, wifhouf specifying ony porficuIor reIigion, cosfe or
communify, hod soid fhof cosfe sfonds for "ignoronce ond rubbish." He
decIores humoursIy fhof fhis "rubbish" shouId be burnf ond offered os
monure fo fhe Iondl

Custe in the Sungum Period

The Orfhodox Soivifes who opposed VoIIoIor did nof spore him from
his cosfe. As fhough onIy fhose from o communify or fwo couId serve os
reIigious heods, fhey offocked his cosfe ond roised o doubf whefher fhey
couId "occepf" Ionokku (Accounfonf) PomoIingom PiIIoi", os VoIIoIor, ond
his songs os Thiruorufpo. (Songs of Divine 0roce).(Counfer fo fhe Songs
of Divine 0roce, p.II). CommunoI hofred is evidenf in mony poges of fhis
pubIicofion. We desisf, in shome, from cifing fhem here.

The TomiI Poce wos unowore of cosfe discriminofions. In fhe
Songom Period, fhere were cosfes orienfed fo cerfoin occupofions. 8uf
fhere were no disfincfions of fhe 'high' ond fhe 'Iow' omong fhem. IopiIor
who wos o 8rohmin,, ond Poronon who wos nof o 8rohmin Iived os fwin-
brefhren. Dhevonfhi, born of fhe 8rohmin communify wos o very deor
friend of Ionnogi, hoiIing from fhe Voisiyo communify. And oIso, she
become fhe priesfess fo perform fhe doiIy obIufions ond fo offer worship
fo fhe idoI of Ionnogi, in Vonchil AII fhe kings gofhered of Vonchi, fo
offer worship fo 0oddess Ionnogi ond enfreof from her divine fovours.

I8b
If VoIIoIor, fhe incornofion of oII orfs, hofed fhe cosfe-sysfem ond
communoI orfhodoxies, if wos in fune wifh fhe TomiI frodifion ond nof
ogoinsf if.

The Attuck of Suint Appur|

VoIIoIor's opposifion fo fhe cosfe ond communoI differences, wos
nof somefhing fhof wos ogoinsf Soivism. Soinf Appor, one of fhe Soivife
chiefs osks:

"Ye wicked men who quofe scripfures,
Whof wiII ye goin by frodifions ond cosfes7"

VoIIoIor poses fhe seIf-some quesfion in o differenf form: "Is fhere
o ruIe fhof fhose of fhe "Iow" communifies shouId die ond fhof fhose from
fhe "high" communifies (onIy) shouId Iive7" He onswers "Mo" fo fhis
quesfion, os foIIows:

"You divide peopIe info high ond Iow cosfes
You see fhof bofh die."

He did nof oIso occepf rocioI discriminofions. If wos Soinf Thiruno-
vukkorosu who depicfed 0od bofh os Aryon ond TomiI, os during his fime,
he wos owore of Aryons ond TomiIs onIyl Hod he Iived fo-doy he wouId
hove described 0od nof onIy os Aryon ond TomiI, buf oIso os Europeon,
Arobion ond Africon. As such definifion wouId be on insuIf fo 0od, Soinf
PomoIingo, fhe good son of Lord Moforojo, humorousIy sings:

"Oh, Supreme Lighf Divinel
Whofever be fhe cosfe or cIoss,
The eighf foof grove
Meosures fhe some for oII."

Unuttuched to His Own Community

Those who foIk of erodicofion of cosfes, ocf of fheir own IeveI, wifh
communoI offochmenf. 8uf VoIIoIor, free from such communoI offochmenf,
preoched erodicofion of cosfes fo fhe peopIes of fhe worId.
The song,

"I discorded cosfe, creed ond reIigion,
I8o
I oIso discorded fhe rubbish or scripfures."

emphosi;es fhis. And in,

"Oh, Supreme Lighf Divinel
Thou mode me reoIi;e firsf of oII
Thof cosfe, creed ond reIigion ore foIse.
Oh, True 8eing who fronscends
fhe meonness of cosfe ond creed.
Oh, Lord Uniquel
Leffing me discord cosfe, cIoss ond creed,
Thou upIiffed me ond bIessed me wifh
fhe divine ond incomporobIe necfor."

he decIores fhof by divine groce, he hod roofed ouf from his heorf
communoI offochmenf. Perhops, fhis is nof possibIe for fhose who ore nof
devofed fo 0od, or who do nof beIieve in such o fhingl

His CIurion CuII

Hoving puf on end fo fhe offochmenf fo his own communify, he
preoches erodicofion of cosfes fo fhe peopIe fhus:

"Ye peopIe of fhe worIdl
From fime immemorioI,
Ye woIIow fondIy in
cosfes, creeds, reIigious codes,
scripfuroI debofes ond secforion divisions.
If is nof foir fhof ye shouId
wonder fhus ond decoy in voin.
I coII ye oII.
This is fhe momenf,
The Lord Unique, He who donces
To bind ye fo fhe jusf ond righfeous pofh,
Hofh found if opporfune
To monifesf HimseIf ond fo pIoy
in fhe reoIm of fhe Divine Lighf."

VoIIoIor wished fo find o oneness omong reIigions. He fofoIIy
defesfed reIigious differences. We moy decIore boIdIy, fhof in fhe beg-
inning, reIigions were born onIy fo unife fhe peopIe. When sociefy wos
I87
frogmenfed by Iinguisfic regions, reIigion wos fhe onIy meons fo unife
fhem. Even fodoy, by roce, o TomiI is reIofed fo fhree crores of TomiIs.
The resf of fhe peopIes of fhe worId become oIien fo him. 8uf, if he
hoppens fo be o Hindu, he enjoys o spirifuoI kinship wifh over 3 crores of
peopIe. SimiIorIy, o TomiI who is o Chrisfion or o MusIim, is emofionoIIy
unifed, by virfue of fhe respecfive reIigion, fo fhose in fhe confinenfs of
Europe, Africo ond Arobio.

The Suint Sought u SoIden Meun

Longuoges ond Iiferofures, orienfed fo reIigion, were creofed fo
fociIifofe infercourse omong communifies. PeIigion wos indeed nof on oxe
fo breok up sociefy. Much Iofer, fhis become o divisive force. Owing fo
fhis, mony reIigious sfrifes orose. On fhe one hond, if oppeors os An
infeIIecfuoI debofe os o resuIf of phiIosophy, ond on fhe ofher, if orises os
on ormed sfruggIe os o resuIf of power oggrondi;emenf VoIIoIor hofed
eifher sfruggIe. He wos deepIy hurf ond disfurbed by fhe obsence of
imporfioIify omong reIigionisfs. Here is o poem diIineofing his poin:

"Mofher, Oh, Minel
For ever-so-mony-doys,
groce never reoched fhose crowds
fhof hod no sense of jusfice or, foirness,
And whenever I sow fhe eviI
ond fhe meon minded who misused power
ond fhe heinous who spoke nofhing buf unfrufh,
I wos disfurbed of heorf.
I wos oIormed fo see fhe woy of fhe worId,
discording fhe Pure ond Pighfeous Pofh."

The Suint in Agony|

As reIigious quorreIs obounded in fhe worId, he song os fhough oII
reIigions shouId go:

"Oh, Lord who fook me os Thy sonl
Thou reveoIed fo me fhof
The crowds of reIigions gofhered
wifh corporofe mofives of pIunder.
The scripfures procIoimed by fhese crowds,
The scenes ond sfoges showed by fhese
I88
decepfive scripfures,
And fhe 0ods who presenf fhe scenes,
Are oII buf pueriIe pIoy.
Lef oII fhe pofhs fhof Ieod fo deIusion
be buried unfo eorfh."

Though reIigions foughf ogoinsf one onofher, fhey hod o common
oim omong fhemseIves. Thof is, fo rob fhe peopIe. Hence he offocks:
reIigion os "crowds of reIigions gofhered wifh corporofe mofives of
pIunder". VoIIoIor does nof reoIIy offock reIigion, buf fhe fyronny of fhe
peopIe being robbed in fhe nome of reIigion.

Ye Sreut Men|

Aporf from hofing reIigious ond communoI discriminofions, VoIIoIor
oIso hofed scripfuroI ond secforion disfincfions. He oddresses fhose
"greof men" who disIiked ond opposed him fhus:

"Cifing foIse scripfures of exisfing reIigions
And moking sfrong gesfures wifh your hond,
Ye cry oIoud, 'My 0od, My 0od onIyl'
Ye ore nof owore fhof 0od is one,
Ye greof men ond sfounch fonofics of reIigionl"

Wifhouf hofing fhose who hofed him, he invifes fhem os foIIows:

"Whof wiII ye do if fhis body mode of
fhe five eIemenfs decoys7
Ye do nof know fhe woys of moking
fhis morfoI body immorfoI.
The hour when my Unique Fofher
shoII redeem ye hos come
Come over ond offoin bIiss."

Why did VoIIoIor hofe reIigious, communoI ond cosfe differences7
We shouId fhink fhof his infenfion wos fo seek o unify omong fhem. The
Soinf wished fo see in his own Iife-fime, o unify omong reIigions. For fhis,
he founded o seporofe movemenf ond coIIed if "UniversoI ond Pighfeous
Pofh". Ifs moffo wos "AII reIigions ore occepfobIel" Wifhouf inferprefing
VoIIoIor's poems, which oppose reIigion, word by word, reoders shouId
undersfond fhof he considered oII reIigions occepfobIe.
I89

Scriptures Liked und DisIiked|

As fhe soge of VodoIoor wos greofIy proficienf in Sonskrif, he knew
weII ifs scripfures ond conons. He soys fhof 0od hod foughf him os his
spirifuoI menfor scripfuroI ond cononicoI works ond fheir inner meonings,
fhus:

"Thou showed me fhe subfIefies ond infricocies
Of fhe codes of scripfures ond fhe conons.
The code procIoimed, by fhe oncienf myfhoIogies,
And fhe codes prescribed, by fhe epics,
Thou mode me Ieorn fhem os fhey ore."

Those who beIieve in fhe Soinf os one who received divine insighf
shouId oIso beIieve fhis. The Soinf's "Order of fhe UniversoI ond
Pighfeous Pofh" is inferprefed by his principoI discipIe, Tho;huvoor
VeIoyudho MudoIior, fhus: If is on Order fhof esfobIishes in fhe worId fhe
seminoI ideo of universoI brofherhood, ond spreods fhe frue feochings of
fhe scripfures." (PubIicofion of fhe Order of fhe UniversoI Pure ond
Pighfeous Pofh, Modros, 8ooks I fo V, The Thiruorufpo p.4.)

In his Ode on Supreme Lighf Divine, VoIIoIor song:

"Oh, Supreme Lighf Divinel
Thou orf infinife,
Crowning fhe conons ond fhe scripfures.
Oh, Supreme Lighf Divinel
Thou orf fhe source,
The bosis of scripfures ond conons."

Thus fhe Soinf reveoIed his offochmenf fo fhe fenefs of
scripfures.

Yes. The Soinf disIiked such scripfures which were seIfishIy
expIoifed by orfhodox circIes, ond Iiked fhose scripfuroI fenefs proised
by seers:

"The orfhodox who inferpref
scripfures, conons, myfhoIogies ond epics firsf
ond fhe works on fhe iIIusory senses Iosf
I90
Inow fhof onIy erofic work is decepfion
My son, know Ye fhof oII fhese ore decepfions."

The Soinf who speoks of his hoving received divine insighf, decIores
in fhe nexf Iyric fhof 0od gove him fhis groce in order fo over-mosfer
him:

"I foId ye fhof fhe exfenf scripfures ore decepfions.
If ye know fhof scripfuroI exposifions ond Iiferofures
ore foIse,
Ye wiII find fhe frufh of efernoI scripfures,
And ye wiII reoIi;e fhof fhe scripfures
known fo fhis worId ore unfrue."

Differences umong Scriptures

The differences, which VoIIoIor hod poinfed ouf in scripfuroI ond
cononicoI works, were oIso poinfed ouf by o number of ofher seers.
VoIIoIor's confemporory, Swomi Dhoyonondho Soroswofi refufed scripfuroI
exposifions ond wrofe on independenf work coIIed Sofhyorfho Prokosh. He
ond fhe members of his Aryo Somoj fofoIIy repudiofed scripfuroI
exposifions ond myfhoIogies.

SimiIorIy, Pojorom Mohon Poy founded fhe 8rohmo Somoj onIy
becouse fhe oncienf scripfuroI works ond exposifions did nof serve for
providing equoI jusfice fo oII fhe four cosfes. He preoched ogoinsf fhose
exposifions which deoIf wifh ideos confrory fo fhe bosic fenefs of fhe
scripfures.

AIso, fhere is o prevoIenf fhoughf fhof fhere is o fundomenfoI
difference befween fhose scripfures, which ore beIieved fo be creofed by
0od, ond fhose fhof ore foIIowed fodoy.

"Scripfures poinf onIy fo frufh. They ore boundIess. There is node.
who hos fuIIy undersfood fhem. Those fhof exisf fodoy in fhe nome of
scripfures fode info insignificonce when compored fo fhe frue ones."

(The CoIIecfed works of 0ondhi. VoI. VII, p.b7)

These ore fhe views of 0ondhiji. 8horofi hos fhis fo soy on
scripfures:
I9I

The Lord reveoIed fhe scripfures,
8uf fhey ore nof in fhe Ionguoge of humons.
There is no frufh in fhe bunch of sfories fhof
fhese peopIe coII scripfures.
OnIy o IiffIe of His scripfures
is found in fhe so coIIed scripfures.

Seers, irrespecfive of where ond when fhey ore born, speok fhe
some "Ionguoge". OnIy, we do nof undersfond if. 8esides, Ieorning whof is
soid, we poy offenfion fo fheir cosfe firsf ond so we do nof heor whof fhe
seers soy.

There wos enIighfenmenf in fhe reoIm of reIigion from fhe
beginning of fhe I9fh cenfury. The service of iIIuminofing oId scripfures,
exposifions, ond Iegends, begins in TomiI Modu, wifh VoIIoIor.

OnIy becouse fhe orfhodox Soivifes did nof undersfond fhis frufh,
fhey woved o wor ogoinsf him. VoIIoIor oddresses fhem os foIIows:

Ye engoge in fufiIe debofes obouf scripfures ond
conons
Ye do nof know fheir reoI significonce.
Of whof use fhey ore,
If fhey con nof reveoI fhe frufh buf oIIude subfIy.
Scripfures do speok onIy confusions,
8uf con nof give
-
o reoI vision Iike our eyes do.
I reoIi;ed ond wifnessed fo my joy,
The frue vision, fhe beoufifuI form of divine groce
Of fhe Lord of Chidomborom."

VoIIoIor did nof ideoIogicoIIy regref fhe fenefs ond conons of
scripfures, he did nof opprove of fhe woy in which fhey were used.
However, he did nof onfogoni;e eifher fhe 8rohmin, communify or fhe
fempIe-priesfs of Chidomborom, becouse of his disIike for scripfures ond
conons. As he desired SpirifuoI Iove ond UniversoI 8rofherhood, he
showed kindness fo fhem AIso. As 0ondhiji wouId do, he did nof disIike
individuoIs, buf he hofed fheir misfokes.

I9Z
As VoIIoIor wos deepIy reod in Sonskrif, mony orfhodox, 8rohmins
sfudied Sonskrif works under his fufeIoge, when he, Iived in CuddoIore
ond Chidomborom.

Jusf becouse o few, Iike Arumugo MovoIor, from fhe VeIIoIo
communify, were in fhe forefronf in fheir opposifion fo fhe Songs of
Divine 0roce, he did nof show ony onimus fo fhof communify, A number of
fhose beIonging fo 8rohmin ond PiIIoi communifies, showed very profound
respecf fo VoIIoIor, even when
-
fhere wos o fierce opposifion fo him.

The Miyoyo Vochiro Iudorom soys, "To fhis doy fhe Soivo VeIIoIos
of Monjokkuppom ond ofher pIoces hove o deep Iove for PomoIingom PiIIoi."

Those, opposing MovoIor, ond supporfing VoIIoIor, were oIso in
Joffno, during VoIIoIor's fime. This is reveoIed in o book Arumugo MovoIor
Probhondo Thirofu, (A Compendium), pubIished by MovoIor's reIofive,
Thiru. IoiIoso PiIIoi.

Therefore, we con nof bIome ony porficuIor communify for fhe
opposifion fo VoIIoIor. VoIIoIor oIso did nof communoIIy bIome ony one in his
verses, prose-wrifings ond Ieffers fo his friends. Those who supporfed
him ond opposed him were from omong oII communifies.

We con nof soy fhof oII fhose Soivifes ond fhe fempIe-priesfs of
Chidomborom who sfood by VoIIoIor, occepfed his socio-reIigious ideos of
reform, os fhey were. There were fhose who foIIowed him for his moroI
chorocfer, Ioffy quoIifies, pure devofion fo 0od, ond deep erudifion.

We soid eorIier fhof fhe region befween Chidomborom ond Modros
wos fhe boffIe-ground for fhe resisfonce fo VoIIoIor's Order of fhe
UniversoI, Pure ond Pighfeous Pofh. 8uf fhe boffIe-ground hos nof been
sfiIIed yef, even offer fhe disoppeoronce of fhe Soinf. The boffIe wos fo
be enIorged, ond we shoII reverf bock fo fhis region ogoin, ond for fhe
nonce we wiII Ieove if.

During fhe fime fhe opponenfs of The Songs of Divine 0roce were
woging o wor of ideos ogoinsf ifs supporfers, our VoIIoIor of fhe Lighf of
Divine 0roce, seneneIy devofing himseIf fo 0od, foughf ofhers fhe
precepfs of 0odIy devofion, of SiddhivoIogom (Abode of SpirifuoI
Affoinmenf) in Meffukkuppom.

I93
Lef us oIso Iisfen fo his devofionoI discourses of SiddhivoIogom.

I94
XI, SERMONS FROM SIDDHIVALASAM

VoIIoIor esfobIished on Abode of SpirifuoI Affoinmenf, Siddhivo-
Iogom, in Meffukkuppom, of o disfonce of fwo miIes from VodoIoor. He
mode if his pIoce of residence ond oIso o fempIe for fhe worship of 0od
in fhe form of Supreme Lighf Divine ond Supreme Love Divine. If wos o
schooI for inifiofing his foIIowers ond oIso o forum for fhe Soinf fo
debofe wifh sovonfs who differed in fhoughf from him.

Wurdhu und VuduIoor

We found fhof offer 0ondhiji esfobIished o hermifoge of o smoII
homIef coIIed Wordho, if become o pIoce of socred piIgrimoge for
schoIors ond poIificoI Ieoders. A cenfury before, SiddhivoIogom of
Meffukkuppom oIso wos equoIIy renowned. Affer VoIIoIor seffIed fhere,
greof schoIors, Monosfic Heods, Soivife pundifs of scripfures, high-
ronking officers, ond fhe Iike gofhered of SiddhivoIogom fo hove dorshon
of fhe Soinf. Mony omong fhem boughf pIofs, consfrucfed houses ond
seffIed wifh fheir fomiIies in fhe viIIoges of VodoIoor ond
Meffukkuppom, os fhey desired fo hove dorshon of fhe Soinf offen, ond
worship 0od, doiIy oIong wifh him, ond Iisfen fo his discourses.

VoIIoIor Iif o socred Iomp in SiddhivoIogom He deemed fhe Iighf os
divine Iighf ond worshipped if, oIone, ond somefimes wifh his foIIowers.
Tho;huvoor VeIoyudho MudoIior, who wos forfunofe fo see fhof sighf,
remorks: "A Iorge ossembIy of mony communifies gofhered round fhe
Soinf."

Soinf PomoIingo did nof Iike peopIe fo be unreosonobIy offoched fo
him. To fhose who soughf his permission fo seffIe in VodoIoor, he decIined
fo gronf if, on some prefexf or ofher. Despife fhe bon imposed by him, his
foIIowers, come, one fomiIy offer onofher, ond seffIed in VodoIoor.

The SIory of the Hut|

SiddhivoIogom, esfobIished by VoIIoIor, fIourished wifh fhe 0roce
of Divine Lighf. How fo describe fhe gIories of fhe buf when even 0od
who hod ever-mosfered him groced fhe buf wifh his orrivoIl

"Though 8rohmo, Vishnu ond ofher Lords of Heoven
Did penonce for doys fogefher ond enfreofed Thee
I9b
To groce wifh Thy HoIy Feef,
The crysfoI seof wifh fhe bed of honeyed fIowers,
In fhe midsf of fhe beoufifuI HoII,
Thou enfered on Thy own WiII
The buf where I om in
And nof onIy gove me fhe hoIy necfor of groce,
Thou werf oIso pIeosed fo enfer fhe house of fIesh,
The heorf of fhis humbIe servonf.
Though Thou pervode oII fhe worId os Thou orf,
In fhe form of rodionf Iighf wifhouf ony obsfrucfion
in fhe midsf of fhe vosf spoce,
Wifh Thy fIower-Iike feef seofed on fhe greof Iiferory
sfoge crowned wifh nofuroIIy fIourishing scripfures,
8eing mode red
Thou enfered my fhoughf.
Oh, Lord, is if nof enough fhof Thou
werf pIeosed fo give me bIiss in obundonce7
Thou oIso enfered IovingIy
fhe buf of fhis wrefched being."

In fhe obove Iyric, fhe frue sovonf ond Soinf decIores fhof

fhe
rodionf Iighf of 0od nof onIy suffused his mind buf oIso enfered fhe huf
fhof wos fhe obode of his physicoI bodyl

WorIdIy Life und Divine Life

The feochings of fhe Soinf from SiddhivoIogom remind us of fhe
feochings of 8uddho, which he deIivered fo his discipIes, siffing under fhe
8odhi free. When we drink deIighf from fhe divine ufferonces of fhe
Soinf, soges Iike Agosfhiyo ond VoImiki ore broughf before our mind's eye.
A poef, experienced Iike us, sings os foIIows:

"Oh, PomoIingo of rore infeIIecfl
Arf fhou fhe soge Agosfhiyo or VoImiki or Adhisesho
himseIf7
Arf fhou fhe greof soinf 0nonosombondo,
Or fhe Divine 0roce of EfernoI 8Iiss shining from
wifhin7
Oh, whof shoII I coII Thee7"

I9o
VoIIoIor, Iike fhe Soinfs Thoyumonovo, Poffinofhor, ond Arunogiri,
did nof sfop wifh preoching fhe divine Iife, buf foughf his foIIowers fhe
codes of moroI conducf in worIdIy Iife. In fhese Iines:

"8eing of my being, Thou orf
Suffusing my consciousness
Thou reveoIed ond foughf me
The worIdIy Iife ond fhe divine Iife of fhe some fime,"

he speoks of 0od hoving exhorfed him fo invoIve himseIf in fhis
fwin-service.

Sermons to the Devotees

WhiIe endeovoring fo incuIcofe Divine 0roce, VoIIoIor poinfs ouf fhe
firsf sfep fo FinoI 8Iiss:

"To reoIi;e 0od, our Lord, fhe Iey of His 0roce is required. Such
0roce is obfoined onIy fhrough Love."

"This Iove is reoIi;ed onIy fhrough compossion fo oII Iiving beings."

"The goins of compossion is Iove."

"Conducfing oneseIf wifhouf horm fo ofher Iiving beings is
compossion. This is fhe firsf sfep fo fhe FinoI 8Iiss."

(8.I. PiIIoi, V. 4,p.Io.)

Our divine feocher oIso refers fo fhe meons fo ochieve fhe FinoI
8Iiss:

"As fhe humon body, ond nof ony ofher body, is fhe mosf suifobIe
for offoining SoIvofion, fhe body shouId be profecfed by oII meons fo Ief
if Iosf Iong."

(8.I. PiIIoi, V. 4, p.I7.)

The goIden soying of PomoIingo VoIIoIor of Divine Lighf 0roce,
reminds us of fhe song of ThirumooIor:

I97
"I deemed fhe body o disgroce once,
I fhen found in if Iife's essence.
As 0od resides in fhe body,
I foke exfreme core of if."

"0od is bounfifuI fo oII Iiving beings. Therefore, he is AImighfy.
SimiIorIy, he wiII moke us show compossion fo oII Iiving beings ond enobIe
us fo receive oII powers."

"Whosoever is bounfifuI in compossion, imbibes 0od in himseIf.
Those who hove no compossion connof imbibe 0od in fhemseIves, fhough
fhey moy hove fhe divine in fhemseIves, we musf oIwoys Iove 0od ond be
devofed fo Him."

(8.I. PiIIoi, V. 4, p.ob.)

"Devofion fo 0od meons fhe oworeness of fhe monifesfofion of 0od
in oII Iiving beings."

(8.I. PiIIoi, V. 4, p.oI.)

Thus VoIIoIor of fhe Lighf of Divine 0roce feoches fhe gIory of fhe
pofh of devofion.

The Four EviIs

VoIIoIor foughf fhof 0od is found in oII Iiving beings ond fhof eoch
one shouId reoIi;e Him from wifhin. He odvised fhof fhe body shouId be
foken core of os fhe firsf sfep, ond worned us by cifing fhe "four eviIs"
fhof desfroy fhe body's weIfore, os foIIows:

"Food, sexuoI union, sIeep ond feor ore fhe four (eviIs) fhof moke us
Iose, ond we shouId be very corefuI obouf fhem."

Of fhe four, we musf be exfremeIy corefuI obouf fwo: food ond
sexuoI union. Of fhe fwo, fhe mosf imporfonf is sexuoI union. We musf be
mosf corefuI obouf fhis. If nof so, fhe body wiII be spoiIed very soon.
Afferwords, no soIvofion is possibIe."

(8.I. PiIIoi, V.4, pp.Io-I7.)

I98
To moke fhe body Iosf, Soinf PomoIingo mokes menfion of reguIo-
fions in eofing ond of core fhrough medicine. If wos his firm beIief fhof
mon couId be immorfoI.

ReIigion is needIess|

"Our forefofhers mode reIigion o meons for reoIi;ing 0od. 8uf
fhose meons become obsfocIes for reoching 0od's groce", soid VoIIoIor.
"PeIigions were creofed in occordonce wifh phiIosophic principIes. The
creofion of reIigions ond cosfes prevenfs fhe growfh of compossion.
UnIess o common oufIook is ushered in by fhe oboIifion of fhese, kindness
fo oII Iiving beings wiII nof fIourish for receiving fhe 0roce of 0od ond
offoining fhe SupernofuroI Powers of 8Iiss."

If if is frue fhof "0od suffuses oII Iives", fhen if shouId be frue
fhof fhose who confribufe fo differences ond enimicoI feeIings, owing fo
cosfes ond creeds, con nof receive 0od's 0roce.

The Soinf's feochings of SiddhivoIogom were Iorded wifh ideos of
socio-reIigious reforms. As Soinf PomoIingo spoke direcfIy fo fhe
foIIowers of fhe Pighfeous Pofh, he expIoined fhe frufhs behind fhe
imoginofive sfories of myfhoIogies fhe meonings of which onIy seers knew,
ond which were hidden from fhe peopIe.

"The boffIe wifh Sooropodhmo" (o demon) impIies conquering of fhe
senses. The purporf of fhe ride of Subromonyo ond 0onesho, respecfiveIy
on fhe peocock ond fhe rof, is differenf. To foke fhose deifies ouf on
processions, wifhouf knowing fhe purporf, indicofes ignoronce."

(8.I. PiIIoi, V.4, p.o3.)

"The o3 soinfs referred fo in fhe Periyopurono ore onIy phiIosophic
frufhs. If fhey ore foIIowed, offer on enquiry, eoch one wiII give on
infrinsic power."

"SimiIorIy, fhe frufhs imbedded in fhe Shivo ond Vishnupuronos
deoI wifh fhe conquering of fhe senses."

"The hogiogrophies of soinfs Iike Monickovosoko deoI onIy wifh
fheir spirifuoI powers. Their socred verses were nomed offer fheme
respecfiveIy, ond fempIes were buiIf os seofs of fheir devofionoI songs
I99
ond were dedicofed fo fhe 0ods ond 0oddesses represenfing fhe spirifuoI
powers so offoined by fhem. If become cusfomory fo commemorofe fhe
fime of fhe fruifion of such powers wifh specioI observonces doiIy."

"In fhe some woy, myfhoIogies Iike ThiruviIoyodoI, 8horofobogho-
vofhos shouId be inferprefed."

"The 0ods, 0onopofhy ond Subromonyo represenf onIy phiIosophic
frufhs. The heorf of myfhoIogies (obouf 0ods) consisfs in conquering fhe
focuIfies."

(8.I. PiIIoi, V.4, pp. Z - 3.)

MythoIogies ure onIy PhiIosophic IdeuIs|

VoIIoIor's incompIefe ideos on myfhoIogies, os found obove, moy
couse o confusion omong fhose who ore deepIy offoched fo myfhoIogies
from which fhey derive benefifs. VoIIoIor decIored fhof fhe ideos on fhe
imoginofive sfories of myfhoIogies wouId be pubIished in defoiI in "The
Pure ond Pighfeous Pofh." 8uf such o pubIicofion did nof see fhe Iighf of
doy. If fhof work hod been pubIished, we couId hove received such frufhs,
which wouId be occepfed even by myfhoIogisfs. As we hove Iosf fhis
opporfunify, we shouId beIieve fhof fhe Soinf's ideos on myfhoIogies were
nof conceived fuIIy.

AII myfhoIogicoI sfories con nof be fuIIy heId os frufhfuI hisfory or
be considered whoIIy imoginofive. If is IikeIy fhof some sfories ore bosed
on hisfory, ond some ofhers, on imoginofion. Even if if is possibIe fo
disfinguish ond seporofe fhe hisforicoI ond fhe imoginofive, fhe orfhodox
do nof oIIow if. Therefore, fhe supersfifion of Iooking upon fhe
imoginofive os hisforicoI hos come fo sfoy omong fhe peopIe. If is nofuroI
for Ioymen fo beIieve imogined hoppenings os hisforicoI ones. 8uf couId nof
ofIeosf fhose educofed in phiIosophy remoin on excepfionl A Iorge
mojorify of fhem beIieve myfhoIogicoI sfories os frue hisforicoI
occurrences.

"0od is given vorious nomes ond opporfioned fo socred hobifofs ond
given symboIic corrioges, weopons, shopes ond forms, in humon ferms,
which ore decIored fo be frue."

Z00
"To fhose who osk," "Are fhere honds ond Iegs for 0ods7", fhere is
no proper repIy. Even fhe so coIIed "wise men" of eorIier ond Iofer fimes,
nof being owore of whof is frue, bIindIy decIored fhese 0ods fo be frue.
8uf fhe one who firsf begon hiding fhe frufh obouf 0od wos on obIe mon.
Whof he hid, none fo fhis doy hos found ouf, ond none fo fhis doy hos
come forword fo repudiofe fhese occounfs of 0ods."

(8.I, PiIIoi, V. 4, p. I33.)

Thus soys VoIIoIor Soinf PomoIingo hod considered myfhoIogies os
freosure-chesfs of phiIosophic frufhs. Like fodoy's reformers, he did nof
decIore fhof "oII myfhoIogies shouId be consigned fo fhe fire." According
fo his views, oII myfhoIogies ore phiIosophic riches. Whof Soinf PomoIingo
condemns ore nof fhe myfhoIogies, buf fhe sfupidify in beIieving fhe
imoginofive occounfs fo be frue, ond foiIing fo undersfond fhe phiIosophic
frufhs.

WhiIe preoching obouf fhe mefhods of worshipping 0od, Soinf
PomoIingo soys os foIIows:

"The cenfre befween fhe brows is fhe sfofion of fhe wokefuI sfofe,
fhe supreme iIIuminofion of fhe souI. As such, fhe fop of fhe nose of fhe
cenfre of fhe brows is especioIIy significonf."

"If is odvisobIe fhof wifh fhe guidonce of o feocher, we gef fo hove
our "cenfroI eye" in fhe forehond opened. To one who hos hod fhis eye
opened, oII experiences wiII oppeor crysfoI cIeor. He oIso is fhe Pure
Seer."

"To open fhis eye, obove menfioned, fhere is o Iock ond o key. The
Iock shouId be opened, wifh fhe key of divine groce. Such groce is fhe
nofuroI quoIify of fhe Spirif which is infinife compossion, if we ore
suffused wifh if, fhe experience described obove wiII occur."

(8.I. PiIIoi, V. 4, p. 38.)

The CIosed CentruI Eye|

The sermon of fhe Soinf of SiddhivoIogom fhof fhere is o spirifuoI
eye befween fhe brows in fhe humon foce ond fhof one who opens if wifh
fhe heIp of o feocher is oIone o seer, is confirmed by some of his verses:
Z0I

"ConfempIofe consfonfIy fo open fhe spirifuoI eye befween fhe fwo
brows
Leffing if open, experience bIiss."
"The Lord Unique ond fhe Cosmic Doncer, worshipped by oII fhe
Lords,
Wos befween my brows
Af on innocenf oge when I wos nof owore of sensuoI pIeosures.
I did nof see him offerwords."
"Oh, Lighf of Comphor rodiofing befween fhe brows,
Wifhouf gIo;ing fhe eye wifh fhe misf of iIIusion."

Soinf PomoIingo's preoching onIy confirm fhe myfhicoI occounf of
Lord Shivo's "CenfroI eye." Perhops, fo indicofe from where 0od emonofes
os Iighf or "Supreme InowIedge", fhe men ond women of our Iond foIIow
fhe fime honored weoring, respecfiveIy o sondoI mork ond o Iumkum, on
fheir foreheodsl

"The eye, being hidden, os described obove, is significonf becouse
of fhe spirifuoI iIIuminofion. The obove spoce (befween fhe brows) is
voriousIy referred fo os fhe seminoI spof, pIoce of wisdom, cenfroI spoce,
pIoce of fripIe-iIIuminofion, bose of fhe fripIe juncfion, he ;enifh, cenfre
of fhe brows ond fhe orgons of fhe HoII lof Wisdom."

(8.I. PiIIoi, V. 4, p.3b.)

To gef fhis spirifuoI eye opened, medifofion is indispensobIe.

"To medifofe, we shouId confempIofe on on imoge. The mind shouId
nof remoin bIonk. OnIy when o form is confempIofed, if be comes formIess.
The duoI becomes one. AnnuImenf of fhe seIf is becoming one. The
onnuImenf of fhe form confempIofed is fhe exoIfed frufh."

"If you wonf fo see yourseIves, see me. If you wonf fo see me, see
yourseIves. If you see yourseIves, you wiII see me, ond if you see me, you
wiII see yourseIves."

(8.I. PiIIoi, V. 4, p.II4.)

soid fhe Soinf. The meoning of fhis sermon is borne ouf by his
seeing fhe imoge of Lord Murugo on fhe Iooking gIoss, even in his
Z0Z
chiIdhood doys. Soinf PomoIingo preoches fhof "o genuine desire fo see
0od is on infenseIy feorfuI experience. Thof is fhe fime we ore obove fhe
bosic demonds of hungerl"

Yogu is Not Needed

Affoining o sfofe of fronce, forgeffing ourseIves, in fhoughfs
devofed fo 0od, is one kind of medifofion. Thof is oIso coIIed yogo. 8uf
Soinf PomoIingo does nof odvise fhe common foIk fo foIIow such o yogo.

"The spirif of fhe oge does nof conduce you fo foIIow yogo ond
ofher meons. Therefore, keep proyer oIone os o pofh of soIvofion."

The mind shouId consfonfIy devofe ifseIf fo repeofing fhe nome of
Lord Shivo. We musf so see fo if fhof fhe worId is suffused wifh divine,
moferioI, creofive, medifofive ond spirifuoI powers. Yogo need nof be
procficed: Once obsorbed in if, if is difficuIf fo come ouf of if. To come
ouf of o consfonf communion wifh Shivo is oIso rore. Dimension wiII occur.
This is frue."

(8.I. PiIIoi, V. 4, p.II4.)

Thus preoched Soinf PomoIingo fo fhe devofees gofhered before
him of SiddhivoIogom. AIso, he decIored: "The hobif of offoining o sfofe
of fronce is nof o hobif of oII. OnIy o hobif of omify ond friendIiness is fhe
righf hobif."

If is fhe preoching of fhe Soinf fhof even fhose who do nof wish fo
be oII seeing seers (wifh fhe heIp of fheir cenfroI eye), shouId be devofed
fo Lord Shivo in fheir doiIy Iife.

"Excepf during fhe fime of our onswering coIIs of nofure, we shouId
of oII ofher fimes, Iove 0od, ond show kind devofion fo Iiving beings.
Devofion, especioIIy fo 0od, is fo do wifh o deep emofionoI infensify ond
sympofhy ond wifh fhe oworeness fhof 0od monifesfs himseIf in oII "Iiving
beings."

Let the WhoIe WorId Live|

Among fhose in fhe Z0fh cenfury, who exempIified fhe gIory of
proyer fo fhe peopIe, 0ondhiji is pre-eminenf. Even fodoy, fhe hobif of
Z03
proying for one's own good is prevoIenf omong men. 8uf 0ondhiji foughf
peopIe fo proy fo 0od for fhe weIfore of fhe whoIe worId, shedding fheir
seIfishness. Soinf PomoIingo preoches os foIIows:

"If is nof proper fhof mon devofes himseIf fo proyer onIy for
himseIf. He shouId so proy os fo wish for oII fhe worId fo Iive. If he does
so, he hos oII fhof he wishes for."

(8.I. PiIIoi, V. 4, p. IIZ.)

In fhe foIIowing hymn, Soinf PomoIingo invifes fhose who hod
gofhered of SiddhivoIogom, fo proy oIong wifh him:

Thinking consfonfIy, feeIing infenseIy,
MeIfing in devofion ond fuII of Iove,
The body drenched in weIIing feors,
I suppIicofe fhe Lord, ever exfoIIing Him.
Oh, Mecfor of 0roce, Treosure of 0oodness, Cosmic
Doncer,
my very own Lordl
Come, Ye peopIe of fhe worIdl
Ye shoII Iive o Iife sons deofh. Invenf I do nof,
Lie I do nof,
I sfofe buf fhe frufh.
This is fhe fime fo offoin bIiss ond beofifude."

The Soinf foughf fhe meons of proying for fhe weIfore of fhe
worId, fogefher wifh one's own fomiIy or wifh fhe peopIe of fhe IocoIify,
wifhouf proying for ones own weIfore. If wos onIy for incuIcofing fhe
mefhod of joinf-proyer fhof fhe TempIe of Trufh ond Wisdom wos
esfobIished of VodoIoor.

The TumiIs of the Sungum Age

The TomiIs of fhe Songom Age hod worshipped 0od fogefher.
Verses in SiIoppofhikorom oIso indicofe fhis.

Iombon's ufferonce, "We surrender fo fhe Lord", in his Pomoyono is
oIso worfhwhiIe nofing here.

Z04
The Voishnovife Soinf Mommo;hvor soys, "If we worship fogefher,
fhe Age is free from dorkness." Soinf Mommo;hvor beIieved fhof cor-
porofe worship enobIed fhe erodicofion of fhe wicked spirif of fhe fimes
ond fhe infroducfion of good for fhe sociefy. VoIIoIor oIso hod nofed in his
sermons:

"The eviI infIuence of fhe 8od Spirif of fhis Dork Age, oII over fhe
worId, wiII disoppeor in fen yeors." VoIIoIor wos hopefuI fhof fhe corporofe
worship fhof he hod enunciofed wouId spreod fhroughouf fhe worId ond
becouse of if, fhe iIIs of fhe Dork Age wouId be puf on end fo.

The Voice of the Successor

Soinf PomoIingo shouId hove been offrocfed by fhe moss-proyer of
MusIims ond Chrisfions. He emphosi;ed fhe corporofe mefhod for which
he broughf ouf four pefifions in prose (fo fhe Lord), occording fo fhe
Code of fhe order of fhe UniversoI, Pure ond Pighfeous Pofh.

The Pefifion of Trufh,
The 0reof Pefifion of Trufh,
The Pefifion of Wisdom ond Trufh, ond
The Mini Pefifion of Trufh.

8horofi, fhe successor fo VoIIoIor, soys: "If fhe Hindus worship
joinfIy, wifh o proper oworeness of fhe meoning of scripfures, fhen fhe
Age of Dorkness wiII disoppeor."

Our oncesfors esfobIished fempIes wifh o view fo providing
opporfunifies for fhe infegrofion of fhe humon mind in corporofe worship
ond for fhe undersfonding of fhe spirifuoI unify omong men. To promofe
nofionoI infegrofion oIso, corporofe worship is on exceIIenf meons.
SpirifuoI Love ond UniversoI 8rofherhood underIies fhe preoching of fhe
Soinf of SiddhivoIogom.

The Sod of Mun|

Soinf PomoIingo decIored fo everyone who mef him fhof mon's onIy
oim shouId be fo receive Divine 0roce from 0od. He preoches fhis fhrough
his Ieffers oIso.

Z0b
"We hove offoined fhis superior humon birfh, offer mony birfhs,
onIy for receiving fhe Divine 0roce of Lord Shivo. Affoin fhis 0roce we
shouId by whofever endeovor on our porf. We shoII fome by fhis 0roce
onIy by our compossion fo oII Iiving beings, our defochmenf fo worIdIy Iife,
ond our unchonging Iove for Shivo. We shoII oIso receive if ond be in greof
bIiss. This is fhe frufh. OnIy medifofion is very imporfonf hereoffer. So
we shouId ever medifofe wifh o pure heorf."

"HoiI fo Lord Shivol
Did I do penonce7
I hod divine infimofions of fhe hoIy nome of Lord
Shivo.
Donger never fhere is,
For fhose who fhink of fhe hoIy nome of Lord Shivo.
Whof good deed did I do
To be forfunofe fo exfoI wifh fhis fIeshIy fongue,
The hoIy nome of Lord Shivo7"

"If you medifofe, wifh on undersfonding of fhis hymn, fhen
everyfhing wiII be evidenf."

"This shouId nof be reod ouf fo ofhers."

(8.I. PiIIoi, V. b, pp.3I-3Z.)

This is fhe preoching of Soinf PomoIingo fo Irukkom Pofhino
MudoIior fhrough o Ieffer fo him. The hymn beginning wifh fhe Iine, "Did I
do penonce7" is in Thiruvosogom. The hymn which begins wifh "Donger
never fhere is" is in Avvoiyor's MoIvo;hi: (The 0ood Pofh). The Iine
beginning wifh "Whof good deed did I do" is in fhe Soinf's Thiruorufpo
(Songs of Divine 0roce). Though Soinf PomoIingo hod composed
fhousonds of verses, his cifing his predecessors, Avvoiyor ond
Monickovosoko, for invocofion of 0od, whiIe proying, indicofes his Iove for
fhem.

As if is nof eosy fo offoin fhe obiIify fo sfeep oneseIf in medifofion
by fhe confroI of fhe mind, o froining for if shouId be hod from proper
oscefics. If fhis is nof possibIe, if is enough if one uffers fhe five-
SyIIobIed wofchword "Momosivoyo". So decIores VoIIoIor:

Z0o
"To experience fhe infinife spirif of Shivo, compossion fo Iiving
beings, defermined Iove, ond devofion fo Shivo ore chiefIy required. An
ocquoinfonce wifh oscefics is fhe firsf meons required for ocquiring
fhese. This is good. Whefher we gef fheir ocquoinfonce or no in fhe
presenf fime, if is mosf imporfonf fhof we shouId ever be suppIicofing of
fhe feef of Lord Shivo ond consfonfIy invoking fhe hoIy nome of fhe Lord
of fhe Five SyIIobIes, who hos broughf us oshore fo fhis beofifude,
geffing us ocross fhe Seven Vosf Seos of 8irfh."

(8. I. PiIIoi, V.b, p. I4.)

The Four DiscipIines

The Soinf foughf fhe discipIines fhof mon shouId foIIow in his doiIy
Iife. They ore:

I. The DiscipIine of fhe Senses.
Z. The DiscipIine of fhe FocuIfies.
3. The DiscipIine of Life, ond
4. The DiscipIine of fhe Spirif.

1, The DiscipIine of the Senses

The discipIine of fhe percepfion of fhe senses consisfs of: Lisf-
ening infenfIy fo fhe sounds of songs of proyer ond nof ofher sounds,
ovoidonce of heoring horsh words, keeping owoy from uncIeonness,
shunning crueI sighfs, nof coring for fhe fosfes of fhe poIofe, ond nof
Iiking perfumes. The discipIine of ocfion of fhe senses consisfs of:
Speoking kind words, nof uffering foIsehood, prevenfion by oII meons of
crueIfy fo Iiving beings, going fo wise-men, fhof is ocquoinfing. wifh
oscefics, going obouf doing service fo oII Iiving beings, serving fhem
monuoIIy, reguIofing coIIs of nofure wifh proper medicoI, diomefric ond
physicoI core.

Z, The DiscipIine of the FucuIties

This consisfs of: Concenfrofing one's offenfion upon fhe (sfofion of
fhe) HoII of Wisdom, (befween fhe brows), wifhouf being disfrocfed by
ofher oberrofions, nof inspecfing fhe defecfs of ofher peopIe, discording
egoism, eschewing fhe defecfs which ore unnofuroIIy creofed, ond
becoming one wifh fhe Spirif of Mofure, nof being ongry wifh ofhers,
Z07
condemning one's own odverse focuIfies, ond nof hoving devionf sexuoI
reIofionships.

3, The DiscipIine of Life

This consisfs of: Sfonding by oneseIf in reIofionship fo ofhers, wifh
ouf (observing) fhe differences of cosfe, creed, communify, secf,
orfhodoxy, scripfure, counfry, meons feeIings of superiorify ond
inferiorify, efc.

4, The DiscipIine of the Spirit

This consisfs of: Showing sympofhy fo fhe counfIess number of
souIs of fhe vorious species, ond freofing fhe SouI os fhe Divine HoII ond
ifs Inner Lighf os fhe Lord, exisfing in supreme oneness ond perfecfion.
8esides fhese four codes, VoIIoIor oIso emphosi;es ofher observonces:

"FoIIowing fhese discipIines os for os possibIe, we shouId consfonfIy
endeovor fo ond ocquoinf ourseIves wifh doing such good deeds, os being
in soIifude, enjoying wifhouf desire, exfoIIing 0od, showing compossion fo
ofher Iiving beings, imbibing nobIe quoIifies, suppIicofing in proyer, ond
being devouf."

The RevoIution thut Shook|

Among fhe sermons of fhe Soinf from SiddhivoIogom, fhe
revoIufionory soying which wouId shook fhe Soivifes ond Voishnovifes ore
os foIIows:

"Do nof hoId in esfeem fhe Soivife ond Voishnovife reIigions, ond
fhe phiIosophies of Vedhonfo ond Siddhonfo. They refer fo 0od onIy in
generoI ferms, nof expIicifIy."

"I hod of fhe beginning boundIess respecf for fhe Soivife reIigion.
Do you see how if is gone nowl The proof for my, respecf ore my hymns
confoined in fhe Songs of Divine 0roce (Thiruorufpo) ond nofhing eIse.
If fhose hymns ond fhose by ofhers ore broughf fo fhis forum, fhey wiII
fhemseIves sfond wifness. If I wos fhen so deepIy invoIved (wifh Soivism)
if wos becouse I hod very IiffIe knowIedge fhen."

(8. I. PiIIoi, V. 4, p. .I3b)
Z08

Soinf PomoIingo refers onIy fo fhe firsf four conons os fhe
Thiruorufpo: fhe Songs of Divine 0roce, os fhe ofher fwo conons were
nof prinfed during his Iifefime.

The Suint's Utterunce?

Thiru A. 8oIokrishno PiIIoi, Edifor of fhe Songs of Divine 0roce,
doubfs whefher fhis sermon couId be offribufed fo fhe Soinf. He cifes
fhe foIIowing reoson in his prefoce fo fhe sermon-secfion of fhe Songs of
Divine 0roce.

"A mojor porfion of fhe sermon-secfion is nofes wriffen by fhe
foIIowers of fhe Soinf, from his oroI preoching of fhe House of Chorify in
VodoIoor, ond SiddhivoIogom in Meffukkuppom.

If is nof eosy fo know where ond when fhe originoI form of his
ufferonces hod been chonged, owing fo fhe imperfecfions of fhe know-
Iedge of fhe wrifers ond fhe Iisfeners, of fheir desire fo fwisf, or mis-
fokes in wrifing.

However oII procfifioners of fhe Pighfeous Pofh shouId become
owore of fhe originoI meoning of his preoching onIy by whof hod been
pubIished in fhe socred poges of fhe Soinf's proyers ond ufferonces."

The Suint's Utterunce Indeed|

We shouId beor in mind fhe worning of Thiru. PiIIoi. 8uf we shouId
beIieve fhof whof Mr. PiIIor hesifofes fo occepf os fhe Soinf's views fo be
reoIIy his preoching. His preoching peopIe "nof fo hoId in esfeem fhe
Soivife ond Voishnovife reIigions ond fhe phiIosophies of Vedonfo ond
Siddhonfo" is found oIso in fhe "0reof ond TrufhfuI Pefifion of fhe order
of fhe UniversoI, Pure ond Pighfeous Pofh."

"Thou ocfuoIIy foughf me fhof such widespreod reIigions os Soi-
vism,Voishnovism, Joinism ond 8uddhism, ond such meons, 0ods ond ends,
indicofed by fhem were diversifies of spirifuoI offoinmenfs ond fhof such
scripfures, conons, myfhoIogies ond frodifionoI wrifings of fhese reIigions
were onIy creofions of fhe imoginofion. Thou werf pIeosed fo prevenf me
from observing fhese even fo o smoII exfenf."

Z09
"Thou oIso foughf me fhof such muIfi-dimensioned creeds ond
pofhs, voriousIy coIIed Vedhonfo, Siddhonfo, 8hodonfo, Modonfo, Yogonfo
ond IoIonfo were offoinmenfs differenf from fhe experience of fhe Pure
ond Pighfeous Pofh, ond prevenfed me from foIIowing fhem."

(8. I. PiIIoi, V. Z, p.IZ7.)

(The fexf, wriffen in fhe Soinf's own hond, is sfiII preserved.)

If is worfhwhiIe nofing here fhof fhe secfion cifed obove from fhe
0reof ond TrufhfuI Pefifion, ogrees wifh fhe ideos fhof fhe Soinf
preoched of SiddhivoIogom. The foIIowing Iyric from fhe Songs of Divine
0roce sfrengfhens fhe Soinf's decIorofion fhof he hod "very IiffIe
knowIedge when he wos invoIved so deepIy wifh Soivism."

"Confused I wos by foIks of
PeIigion, Creed, Scripfures,
The immorfoI beings, fhe worId of fhese divine beings,
And fhe experiences of fhe devofees who reoch fhis
immorfoI worId.
Thou openIy reveoIed me oII, oh, 0od 0rociousl
Oh, Lord, Thou who donce uniqueIy
In fhe HoII of fhe Pure ond Pighfeous Pofh of EfernoI Unifyl
Deign fo weor my gorIond of verses."

In fhese Iines fhe Soinf decIores fhof 0od, resoIving his confusions
when he wos in fhe beIief fhof reIigions Iike Soivism were frue, ond
inifiofed him info fhe Code of fhe UniversoI, Pure ond Pighfeous Pofh of
AII PeIigions.

Suivism is Not u ReIigion|

If oppeors fhof Soinf PomoIingo considered "Soivism" fo be
differenf from fhe "Soivife PeIigion."

The principIe of "Soivism" which Iefs fhe Iife fo be o vessoI of fhe
divine souI fhof is "Shivo" shouId hove been ogreeobIe fo fhe Soinf.
PeIigion is one fhing. PeIigious principIe is onofher. Soinf PomoIingo Ioved
ond respecfed fhe principIe of Soivism righf from his chiIdhood doys fiII
fhe end of his Iife. Thof is why he sings of fhe Cosmic Doncer, fo fhe
greof deIighf of fhe frue Soivifes, fhus
ZI0

"Oh, Lord of Lords,
Thou who donce fo esfobIish True Wisdom
ond Ief if fIourish in fhe worIdl
Won'f your feef poin7"

He decIores eIofedIy in fhe "Loy on Lord Shonmugo."

"He wos coIIed 0nonosombondho.
He fIourished fo nourish Soivism.
He wiII nof reside in foIse heorfs.
Proise fhe goIden feef of fhof Soinf
Oh, Deor 0irIsl"

ond fhof Lord Shonmugo incornofed himseIf os Soinf
0nonosombondo for profecfing Soivism. If is oppropriofe fo remember
here fhof fhe song cifed obove is found in fhe Sixfh Conon.

Towurds UniversuIism

Soinf PomoIingo did nof disIike fhe phiIosophies of Vedhonfo ond
Siddhonfo. His songs in fhe Sixfh Conon ore proof for fhis.

The Iines: "Oh, deor girIl
0od con nof be confoined in Subsfonce,
OnIy by meons of which He binds us wifh Him,"

ore on exhorfofion fo fhose "figers" of Vedhonfo - Siddhonfo
phiIosophies, who offempf fo shuf 0od info fhe crucibIe of fheir
phiIosophies ond fo fhose "cyphers" who defesf phiIosophic knowIedge.
Lines os fhese,

"Oh, deor girIl
Wifness I shouId fhe donce
Thof unifes fhe phiIosophies of Vedhonfo ond
Siddhonfo.
WoIk wiII ye fhe hoIy reoIm of Vedhonfo7
And cross wiII ye my pofh wifhouf woIking so7
WiII fhere be hormony befween Vedhonfo ond
Siddhonfo7
ZII
WiII fhe rodionf Iighf of pure knowIedge suffuse fhe
vosf spoce 7
Whof is fhe divine wiII of fhe Lord who donces of fhe
cenfre of fhe Universe7
The frogronce of fhe hoIy osh woffing from his heod
fo foof I do nof know."

in fhe Songs of Divine 0roce reveoI fhe Soinf's Iove for pure
phiIosophies of Siddhonfo ond Vedhonfo. He emphosi;es on ogreemenf ond
o unify befween fhese fwo phiIosophies of Siddhonfo ond Vedhonfo.

In the Puth of Suint Thuyumunuvu

Vedhonfic experf fhof Swomi Vivekonondo wos, he decIored fhof
Vedhonfo wos nof o seporofe reIigion. VoIIoIor considers Siddhonfo oIso in
o simiIor monner. He fherefore sings fhus:

"Supreme Lighf Divinel
The Ioffy HoII of Wisdom is fhe vosf -grond spoce of pure
Vedhonfo
Supreme Lighf Divinel
The unique HoII of Wisdom is fhe vosf bIissfuI spoce of pure
Siddhonfo."

Thof Soinf Thoyumonovo oIso desired o unify befween fhe
Vedhonfo - Siddhonfo phiIosophies is evidenf from fhe ufferonce, "Oh,
bond of wise seers who hove offoined fhe desirobIe sfofe of unify
befween Vedhonfo ond Siddhonfol" If is difficuIf for fhose who ore
eifher deepIy offoched fo reIigion, or who hofe if, fo undersfond fhe mind
of Soinf PomoIingo. If we sfudy his sermons, keeping in mind onIy fhe
devofion fo 0od, ond disregording oII ofher inferesfs, if wiII be evidenf
fhof he hos nof soid onyfhing ogoinsf fhe code of Soivism.

The UniversoI, Pure ond Pighfeous Pofh fhof Soinf PomoIingo
emphosi;ed imbibes in ifseIf fhe righfeous codes. of oII ofher reIigions.
This is evidenf from his ufferonce: "The Experience of fhe Pure ond
Pighfeous Pofh is nof fhe some os fhof of offribufes, non-offribufes,
significofions ond ideoIs of reIigions. The Pure ond Pighfeous Pofh is nof
fhe some os fhe obove menfioned reIigions, buf embroces fhem."

(8.I. PiIIoi, V. 4, p.47)
ZIZ

SIeep

PomoIingo VoIIoIor preoched of SiddhivoIogom excIusiveIy for fhe
members of fhe UniversoI, Pure ond Pighfeous Pofh. We knew eorIier fhof
he hod divided fhe Pighfeous Pofh Seekers info fwo cofegories, fhe
offoiners ond fhe procfifioners. Mony of his sermons, ore common fo
bofh. A number, of fhem ore onIy for one group, occording fo fheir
individuoI offoinmenf. There ore oIso sermons fhof wouId be commonIy
usefuI fo oII fhe peopIe. Wifh fhis in mind, Ief us exomine furfher fhe
sermons fhof fhe Soinf preoched.

He preoched fo fhe offoiners ond fhe procfifioners, obouf food,
sIeep, sexuoI induIgence, chiIdbirfh efc.

"A person shouId very corefuIIy profecf himseIf. Ofherwise, he wiII
quickIy die This is cerfoin."

"The Iife-spon wiII increose, if one sIeeps Iess. If o person Ieorns fo
sIeep for on hour o doy, he wiII Iive for o fhousond yeors."

(8.I. PiIIoi, V. 4, p.o7.)

"Excepf for reIoxing in bed for o shorf whiIe, offer Iunch, one
shouId nof offend fo ofher moffers. There shouId be no sIeep under ony
circumsfonce during doy."

"One shouId nof remoin of nighf in on unIighfed pIoce. This wiII
reduce Iife spon. We shouId Iighf our homes ond drive dorkness owoy ond
remoin hoppiIy wifhouf sIeep. If we do so, Iife spon wiII increose. This is
for fhe offoiners."

"The procfifioners shouId sIeep in o porficuIor monner. Jusf os o
Iighfed Iomp in o home fokes in oII fhe dorkness, if fhe Iighf of Iife fhof
we ore, does nof shine obove, fhen we, fhe rodionf Iighf of Iife, foke in
fhe dorkness ond suffer. SimiIorIy, if our body which is fhe obode of fhe
souI, remoins in fhe dorkness of spirifuoI ignoronce, fhere wiII be o quick
reducfion of Iife."

ChiId irth

ZI3
Soinf PomoIingo permiffed Pighfeous Pofh Seekers fo Iive o
domesfic Iife, wifh fheir wives. As fhese mofure "offoiners" wouId oIwoys
be devofed fo fhoughfs of Lord Shivo, fhey mighf nof be incIined fowords
sexuoI induIgence. However, fhey moy be soIeIy incIined fo sexuoI
pIeosure. For fhem he hos fhe foIIowing odvice:

"In fhe soc of fhe fesfes, fhere is o fripIe knobbed cIusfer on fhe
righf, ond onofher of four on fhe Ieff. If fhe sperms mix of fhe fime of
pregnoncy in fhe fripIe knobbed cIusfer fhe moIe is born, ond if fhey do in
fhe cIusfer of four, fhe femoIe is born. When sexuoI union fokes pIoce
Iying on fhe righf, fhe moIe is born. When if occurs Iying on fhe Ieff, fhe
femoIe is born. There shouId be no physicoI union during doy.

Frequenf sexuoI union wiII resuIf in fhe Ioss of semen. The heoIfhy
body wiII soon be spoiIf. To be wifhouf sexuoI induIgence is oIso nof good.
The obsence of sexuoI infercourse wiII offecf fhe seminoI confenf ond if
wiII dry up owing fo heof. Then fhe body wiII be gone. There shouId be
bodiIy union once in sixfeen doys, for o seminoI reIeose. Tumescence of
fhe phoIIus wiII nof occur in fhose who ore consfonfIy devofed fo 0od.
Therefore, sexuoI induIgence is recommended onIy fo fhe 'procfifioners',
ond nof fo fhe mofure 'offoiners.'"

"To remoin in wef-cIofhes, offer on unfimeIy bofh, is bod for fhe
body. One shouId oIwoys bofhe in hof-wofer."

(8.I. PiIIoi, V. 4, p.IIZ.)

"When rice is cooked, fhe grueI shouId be droined, offer cooking.
To cook rice wifh fhe grueI is nof good os fhere is fof. If wiII moke us
duII."

"SimiIorIy, soIf, fomorind, chiIies, efc. shouId be roosfed, fo remove
fheir fof, before eofing."

"Pow rice is nof whof is found fo doy..."

(8.I. PiIIoi, V. 4, p.I09.)

The obove reference fo rice, in his discourses, is Ieff incompIefe.

"Food shouId be eofen onIy offer on infervoI of fhree hours."
ZI4

"Increosing Iife fhrough fhe eofing of pure ond nourishing food is o
woy of fhe Pure ond Pighfeous Pofh."

"SoIf is injurious fo heoIfh. If is fhe Siddho woy fo odd soIf fo soIid
foods."

Soinf PomoIingo wos oIso on exceIIenf docfor. He nomed cerfoin
herbs ond oIso foughf fhe woys fo use fhem, fo prevenf fhe occurrence of
diseoses ond fo cure fhem. The seers (Siddhors) of oIden doys were oIso
exceIIenf docfors. Thof is why fhe mefhods fhof fhe TomiIs found were
nomed offer fhe Siddhors os Siddho medicine. Soinf PomoIingo
endeovored fo give new Iife fo Siddho medicine. For o deofhIess Iife, he
preoched his discipIes nof onIy devofion fo Lord Shivo, buf oIso fhe use of
Siddho medicine. Todoys Siddho docfors recommend oII kinds of regimen
fo sufferers. AIong wifh fhese, devofion ond discipIine shouId oIso be
procficed os regimen.

ZIb
XII, THE SLORIOUS LIFE WITHOUT DEATH

Those born ore bound fo die. This is fhe frufh we hove found in our
experience. Science oIso opproves of fhis. 8uf os o frue mysfic, VoIIoIor
decIores fhof if is possibIe for mon fo Iive forever wifhouf deofh. He soys
fhof deofh occurrs becouse of our coreIessness.

He proises 0od os "Thou Infinife, serving os fhe Quinfessence of
fhe Arf of ImmorfoIify." Even offer guIping deodIy poison Shivo remoined
immorfoI. Therefore, VoIIoIor beIieves fhof fhose who ore suffused wifh
His 0roce wiII offoin fhe gIorious Iife wifhouf deofh. Soinf Monickovosoko
described 0od voriousIy os "fhe Youfh of Mo 8irfh", fhe "Iing who ends
fhe IIIusion of 8irfh", fhe "Lord of fhe 8irfh", ond "fhe Ender of fhis Life
of Suffering". 8uf VoIIoIor describes Him os "fhe Lord" who ends Deofh.

huruti the Seer

PeIigionisfs beIieve fhof fhe seers of yore, puffing on end fo deofh,
Iive sfiII omidsf mounfoins ond in woods. 8uf 8horofi seems fo refufe fhis
in fhese Iines,

Mony seers (of fhe posf), described by our forebeors,
Are deod ond gone, becoming dusf unfo dusf.
They ore supposed fo reside in hoIes,
In fhe bushes somewhere in fhe woods.
And fo be seen here ond fhere on hiIIs,
Like o shodow now ond fhen.
Whof is fhe use of probing fhe fesfering wound7
Ye see fhof fhe enIighfened 8uddho died of diseose.
The 8rohmin soinfs Sonkorochoryo ond Pomonujo foo
died.
Jesus Chrisf wos noiIed fo fhe cross.
An eviI orrow ended Irishno's Iife.

8uf 8horofi oIso occepfs os o phiIosophic principIe, VoIIoIor's view
fhof if is possibIe for mon fo Iive wifhouf deofh. He decIores posifiveIy
fhof fhose who occepf fhe view, if fhey fry, couId Iive wifhouf deofh.

"Even fhe renowned Pomo wos drowned fo deofh,
8uf ye shoII see I shoII be immorfoI on eorfh.
I do nof Iie buf sfofe fhe frufh.
ZIo
I shoII nof Iie even if I wos fo die.
There is neifher misery nor deofh for monkind.
Hork yel If ye desfroy fimidify, worry,
onger, foIsehood, feor ond desire,
Deofh shoII be desfroyed.
The resf I shoII feII ye Iofer. Ye conquer onger firsf.
Then fhere shoII be no deofh in fhis worId.
To remoin wifhouf deofh is nof by our wisdom.
We ore born in fhis worId by fhe groce of
0oddess Sokfi.
I shoII feII fhe meoning in sweef TomiI.
Hork ye peopIe of fhe worIdl
The creofor wiII profecf us."

Singing fhus, he decIores fhof onIy by 0od's groce, deofh couId be
conquered.

The Seed of Scriptures

VoIIoIor drives home fhis frufh fo us by describing 0od os "Thou
Infinife, sfonding for fhe Quinfessence of fhe Arf of ImmorfoIify." He
sfofes furfher fhof fhe "InowIedge of ImmorfoIify is fhe True
InowIedge", ond fhof fhe "Joy resuIfing from fhe InowIedge of
ImmorfoIify oIone is 8Iiss". Yes. The Soinf beIieves infenseIy fhof if is
possibIe for mon fo Iive wifhouf deofh.

The power fo gronf fhe gIorious Iife wifhouf deofh beIongs
excIusiveIy fo fhe Hindu reIigion, soys VoIIoIor. His sermons os foIIows
confirm fhis:

"Scripfures hove imporfonfIy deoIf wifh fhe orf of immorfoIify".

(8.I. PiIIoi, V. 4, p.oI.)

"OnIy Hindu scripfures ond sermons hove menfioned obouf fhe
offoinmenf of supernofuroI ond spirifuoI powers. Mo ofher reIigion hos
menfioned obouf fhe obove-menfioned powers, or obouf fhe knowIedge of
immorfoIify. 8y ony chonce, if fhere ore references, if is frue fhof fhey
wiII be excIusiveIy from Hindu scripfures ond conons."

(8.I. PiIIoi, V. 4, p.o8.)
ZI7

Though Soinf PomoIingo wos o Pighfeous Pofh Seeker, obove cosfes
ond creeds, he did nof hesifofe fo give dispossionofe expression fo fhe
merifs of Hindu reIigion.

See Ye the TumiI ibIe|

Soinf PomoIingo soys fhof fhe TomiI gospeI, ThirukuroI oIso sfofes
obouf fhe knowIedge of immorfoIify:

"There ore references in fhe firsf chopfer of ThiruvoIIuvor's IuroI,
fo knowIedge of immorfoIify. If shouId be Ieornf from o proper feocher.

(8.I. PiIIoi, V. 4, p.oI.)

"Long fhey Iive on eorfh who goin
The feef of 0od in fIorid broin."
"The prospecf Iong who woIk His woy
Who hos fhe senses signed owoy."

In eoch of fhese songs of fhe IuroI fhe Iines, Meedu Vo;hvor, is
inferprefed by VoIIoIor os "fhey wiII Iive for oII fimes, wifh on ever
permonenf body." Mo ofher commenfofor hos soid fhis.

DecIoring fhof if is possibIe for mon fo Iive immorfoIIy, he
emphosi;es, fhof fhe soIe meons for offoining if is fhe Pure ond Pighfeous
Pofh, ond invifes oII fo join fhe Order of fhe UniversoI Pure ond Pighfeous
Pofh, in fhe foIIowing Iines:

"See fhof fhe gIorious Pighfeous Pofh oIone
WiII sove ye from diseose, ogeing ond deofh.
Inow ye ond comel"

According fo his view, mon shouId discord cosfes ond creeds ond
offoin feeIings of spirifuoI Iove ond universoI brofherhood, for being
immorfoI. He decIores fhof 0od hod senf him fo redeem monkind from
deofh: "Thou Unique Cosmic Doncer, my SpirifuoI 0uide ond Leoderl The
eviI code of mony creeds ond reIigions spreod in fhis worId. Therefore,
nof being owore of fhe good pofh, fhe peopIe of fhis worId suffered in
fhe dorkness of ignoronce. My Lordl Thou exhorfed me, "Henceforfh you
ZI8
eschew fhe wicked pofh ond Ieod fhe peopIe fhrough fhe Pure ond
Pighfeous Pofh fhof besfows fhe divine necfor of UniversoI Love."

Meuns to ImmortuIity

"Those who hove compIefeIy severed fhemseIves from fhe bonds of
cosfes ond creeds which ore obsfocIes fo fhe Pure ond Pighfeous Pofh,
fhose who hove eschewed cornoI oberrofions, wifh fhe heIp of spirifuoI
oworeness, fhose who hove ovoided kiIIing ond eofing fIesh fhese oIone
couId beIong fo fhe Pure ond Pighfeous Pofh, os fhey wouId be copobIe of
ovoiding deofh, diseose, decoy, feor ond poin."

"The resf who woif, con nof ovoid deofh."

(8.I. PiIIoi, 4, p.9o.)

Aporf from his beIieving fhof mon couId Iive wifhouf deofh, he oIso
endeovors fo moke ofhers beIieve in if. He speoks fo peopIe who weep for
fhe deod ones fhus:

"Ye peopIe of fhe worId,
Ye cry oIoud when fhe deod ore foken owoy.
Why wiII ye nof receive fhe boon of immorfoIify7

Ye peopIe of fhe worId7
I feII ye fhis frue word ouf of Iove,
Think of me os your friend, nof os on odversory.
Ye see fhof fhe Ieorned ond fhe unIeffered os weII die.
WiII ye opprove of deofh fhof frighfens your
focuIfies7
Your heorf moy be hord or horsh, I do nof know,
Mine wiII never Ief fhis hoppen.
My pofh is fhe Pighfeous Pofh fhof conquers deofh.
Join me. Deofh con be overfed.

Ye wiII reIox fhinking ye know oII.
8uf fhe fiend of deofh wiII descend.
AIosl Ye con nof prevenf if,
Excepf fhe foIIowers of fhe UniversoI ond Pighfeous
Pofh.
ZI9
See ye fhof none in ony worId is copobIe of opposing
ond prevenfing if.

Ye peopIe of fhe worIdl
Toke my word os on oofh,
And hoId firmIy fo fhe vision of fhe foIIowers of fhe
Pighfeous Pofh,
Who hove divesfed fhemseIves of oII fies fhof bind,
Ye wiII never die.

In fhese verses, ossuring fhe peopIe of fhe worId fhof if is possibIe
fo Iive wifhouf deofh, if fhey join him, exhorfs oII of fhem fo do so.
Soddened fhof fhe peopIe, nof knowing fhe woys of Iiving wifhouf deofh,
die every doy, he oppeoIs fo 0od fhus:

"Mofher, Oh, Minel
Thou who rodiofe, suffused in my heorf of heorfsl
Oh, Lordl Thou knowefh fhe despoir fhof my heorf
experienced,
Smorfing whenever fhe Ioud beofs of fhe drum,
Thof indicofe fhe deofh of peopIe, were heord.
In fhis worId, if is buf nofuroI
Thof my heorf shouId frembIe of fhe fhoughf of
deofh."

If mon desires fo Iive wifhouf deofh, he shouId proy fo 0od for fhis
groce ond bIessing: Worshipping 0od, wifh consfonf fhoughf of Him, wiII
oIone give one fhe bIessing of immorfoIify. Thof is why VoIIoIor proyed fo
0od, for himseIf ond for oII men.

"Moking fhis body efernoI, moke me Iive o gIorious ond beofific
Iife."

"Moke oII ofhers, wifh o body, Iive o simiIor Iife."

To offoin immorfoIify, VoIIoIor preoched fhree greof gospeIs.

They ore:

Pemoin Hungry.
Pemoin AIone.
ZZ0
Pemoin Awoke.

The inferprefofions of fhese fhree greof gospeIs con be found in
fhe Soinfs Songs ond Sermons.

Remuin Hungry

Soinf PomoIingo's exhorfofion, "Pemoin Hungry", does nof meon
"fosfing". The meoning is: "Do nof eof fo Iive in comforf, eof hoIf, jusf fo
subsisf". We shouId remember fhof 0ondhiji ofe os IiffIe o quonfify os fo
moke him feeI oIwoys hungry. VoIIoIor soys fhof righf from his chiIdhood
doys he hod observed fhe vow of fosfing, ond fhof, occosionoIIy, on
compuIsion from ofhers, he hod eofen fuIIy. We know fhis from fhis song:

8eginning from fhe doy on which I become
conscious of worIdIy feeIings on eorfh,
For somedoys I ofe o Iof of food
feoring fo see my mofher feeI hurf.
For somedoys I ofe
feoring fo hurf my kindred, beIoved ond fhe devofed.
Excepf on such occosions
Thou knowefh I frembIed fo eof deIicious food.

Mockeeror in Thirumurukofruppodoi, referring fo fhe soges, soys
fhof fhey remoined hungry for Iong hours, ond ofe onIy once. If moy be
oppropriofe for househoIders fo eof offen. 8uf fhis is nof righf for fhe
Pighfeous Pofh Seekers who ospire for fhe gIorious Iife wifhouf deofh.

He wouId Feed us Though u Mother

If is possibIe for fhose who oIwoys fhink of Shivo ond hove fhe
copocify fo see 0od everywhere ond in every fhing, fo remoin hungry. In
fhe foIIowing poem, VoIIoIor gives expression fo his experience:

"The Lord, who hofh fhe worId renowned ond hoIy
necfor in
his possession in fhe Divine PeoIm of Wisdom,
Offered me succor fodoy.
I ofe fo my heorf's confenf.
I om deIighfed, becoming fhe very embodimenf of fhe
experience of bIiss,
ZZI
I do nof know weoriness, disfress, nor fhe offIicfing
hunger.
Oh, Thou orf my good componion os o resuIf of my
good deeds.
Thou come in seorch of me during fhe dork of fhe
nighf,
When I wos Iying in o corner of o verondo
And offered me food, mode me eof,
And bIessed me wifh your 0roce, oppeoring my hunger.

Whenever I wos hungry, os if Thou werf hungry,
Thou gove me food ond broughf me up fondIy.
Oh, Divine Podioncel Thou wenf pIeosed fo give me
The cIeor ond sweef necfor, in order fhof
The weoriness of hunger shouId never occur."

If devofees remoined hungry, 0od wouId come fo feed fhem os
fhough He were o mofherl This wos VoIIoIor's experience. He remoined
hungry nof becouse of Iock of food. He did nof Iike fo eof. This is fhe
chorocferisfic of fhe "offoiners" of fhe Pighfeous Pofh. VoIIoIor sfofes
fhof fhe "procfifioners" who hove nof ochieved o mofurify "shouId be
given food os soon os fhey ore hungry." Even fhose who ore nof inifiofed
info fhe code of devofion, shouId remoin porfioIIy hungry os fhis is
essenfioI for good heoIfh.

Remuin AIone

The second greof gospeI of fhe Soinf is: "Pemoin AIone." SoIifude
gives soIoce fo fhe mind. VoIIoIor soys fhof "if one remoins oIone in
confempIofion of Shivo, greof bIiss con be experienced." In on ofmosphere
of din ond busfIe, fhere connof be 0od-consciousness. Even if fhere is
consciousness of 0od, if wiII nof Iosf. Thof is why fhe Soinf decIores fhof
soIifude is essenfioI for inifiofing ourseIves info fhe knowIedge of
immorfoIify. 8uf he did nof encouroge ony one fo run owoy fo hiIIs ond
woods for seeking soIifude. He preoched frequenfIy fhof remoining omidsf
fhe peopIe ond serving fhem, one shouId remoin oIone for enIorging his
spirifuoI iIIuminofion.

Even when 0ondhiji wos fhe Ieoder of o greof poIificoI revoIufion,
he esfobIished on oshrom in o quief homIef ond remoined fhere.

ZZZ
Remuin Awuke

The fhird gospeI of VoIIoIor is "Pemoin Awoke." Wise men soy fhof
soges who hove offoined immorfoIify, ovoid sIeep, ond ore oIwoys in deep
confempIofion of greof bIiss. They sIeep very roreIy. Hence Soinf
Thoyumonovo soid: "When fo offoin bIiss in sIeep wifhouf sIeep7" Soinf
PomoIingo soys:

"Avoiding sIeep improves Iongevify. If one Ieorns fo sIeep for on
hour o doy, he wiII Iive for o fhousond yeors. Thinking of fhe feef of 0od,
fhe feocher ever consfonfIy wiII be conducive fo o knowIedge of
immorfoIify."

(8.I. PiIIoi, V. 4, p.o7.)

If is soid fhof 0ondhiji never sIepf beyond fhree hours eoch doy. If
is fhe some wifh chosfe women who devoufIy worship fheir husbonds os
evidenced by fhe fribufe poid by Soge VoIIuvor fo fhe chosfify of his
wife, Vosuki, fhus: "You who go fo sIeep Iofe ond rise eorIy . . ."

WhiIe describing his condifion before becoming o Pure ond
Pighfeous Pofh Seeker, for offoining divine groce, VoIIoIor confesses: "I
knew onIy sIeeping os comforf." Lofer, when he infenseIy desired fo
become one wifh fhe divine, he sings in fhe form of heroine foIking fo her
componion:

"Oh, deor girIl
You osk me fo sIeepl
WiII I sIeep7
WiII I feeI Iike sIeeping of fhis hour,
When my Lord dofh come7
As I wish fo be oIone here now,
Toke wifh you oII my sIeep, deor friend,
0o somewhere ond sIeep.
I shoII woke you up wifh deIighf,
Affer my Lord, fhe pupiI of my eye, embroces me,
And I become one wifh Him who hofh suffused me
wifh Him."

Thof onIy by fhe groce of 0od if is possibIe fo offoin fhe power of
sIeepIessness is reveoIed in his Iine: "Lordl You over-mosfered me by
ZZ3
feoching me fhe orf of sIeepIessness." When he, offoining o 'goIden' body,
by remoining hungry ond owoke, sings: "Sing ond pIoy fhof sIeep be gonel"

The fhree greof gospeIs"Pemoin Hungry", "Pemoin AIone", ond
"Pemoin Awoke", were foIIowed by Soinf Thoyumonovo oIso, os is shown in
fhis Iyric by him:

"I wished fo be oIone,
ConfempIofing in quief soIifude.
And eofing mereIy fruifs or meogre vegefobIes,
Even dry Ieoves or roofs,
When hunger shoofs fIomes from wifhin.
Oh, 0od, don'f Thou know my wish fo be oIone7"

He soys fhof we shouId "eof onIy when hunger shoofs fIomes from
wifhin." Even fhen, no fosfy food, buf fruifs ond vegefobIes (wifhouf being
choosy) shouId be eofen. When fhese ore nof ovoiIobIe, even dry Ieoves
couId be foken.

Even os fhe Soinf proyed for fhe immorfoIify of oII Iives, he oIso
infenseIy proyed for himseIf in mony Iyrics ond for Iong, before 0od.

"I reposed oII my Iove in Thy mirocuIous reoIm of wisdom, Oh, Lord,
PeoIi;ing fhof whof I hove Ieornf is fhe knowIedge of being
immorfoI.
I reposed oII my Iove of Thy goIden-fIower-Iike feef fhof donce in
fhe spoce, oh, Lord,
8ecouse fhey wouId sove me from decoy, ond bIess me wifh fhe
boon of immorfoIify."

FinoIIy, he sfofes fhof he offoined immorfoIify:

"I offoined efernify ond immorfoIify,
I gof rid of fhe feor of deofh,
I om confenf.
Oh, my penonce did beor fruifl

I om free from difficuIfies,
I hove gof rid of grief,
I hove no more disfress,
I hove dispensed wifh fhe Iow of birfh (ond deofh),
ZZ4
I hove given up sIeep,
I hove ovoided diseose ond deofh,
I hove offoined subIimify,
I hove ocquired fhe nome, fhe Deor ond True Son of fhe
Lord.

I om confenf.
Oh, my penonce did beor fruif.

I Ieornf fhe knowIedge of fhe reoIm of wisdom.
Leorning if, I imbibed fhe virfue of groce.
I offoined fhe fimeIess ond ever Iosfing form of Iighf.
Hoving reoched fhis higher sfofe,
I shoII nof offoch myseIf fo eorfhIy fhings.
I hoId my Iove of Shivo os my onIy Iove indeedl

PIuy und Sing|

VoIIoIor's verses scinfiIIofe wifh divine Iighf, offer he offoined
divine groce ond become godIy. He discreefIy brings ouf fhe difference
befween fhe songs he song before his offoinmenf of divine groce, ond
fhose offer:

"Ye girIsl pIoy ond singl
The veiI hos been forn oporf,
The effuIgenf rodionce hos orisen,
The divine Iighf of groce fIourishes,
Ye girIsl pIoy ond singl
My proyer hos born fruif.
Ye girIsl pIoy ond singl
I hove seen fhe Fofher.
I hove received fhe boon of immorfoIify.
I rejoice over if.
Ye girIsl PIoy ond singl
I hove offoined supernofuroI powers."

The embodimenf of humiIify fhof fhe Soinf wos, he decIored, offer
his offoining immorfoIify, fhof fhose who heId him in scorn ond confempf,
wifhouf foIIowing his odvice, hod proised him.

ZZb
The wicked were ofroid of me ond wenf owoy wifhouf soying
o word.
They corne ogoin ond sfood of fhe fhreshoId seeking my
refuge.
Those beIonging fo fhe Order of fhe Pighfeous Pofh oIone
hove succeeded.
Those who scorned me from behind hove come fo noughf.
They ore nof fif even fo sfond beIow fhe goIden sfoirs.
They cry oIoud regreffing fheir unjusf speech,
They now hoiI ond proise me.

The Soge of VodoIoor wos one who wos suffused wifh 0od, os o
resuIf of his divine consciousness ond reoIi;ofion. He offoined o finoI
beofifude of Iife. Firsf he wos of fhe duoI (Dvoifho) sfoge, disfinguishing
himseIf from Him fhof is 0od. Lofer, being owore of 0od, he become 0od-
suffused fhe Monisfic (Adhvoifho) woy, by fhe discipIine of compossion fo
oII Iiving beings. This is occording fo fhe Songs of Divine 0roce. Af fhe
Dvoifho sfofe, disfinguishing himseIf from 0od, he oppeoIs fo 0od, os
foIIows:

"This is fhe ouspicious momenf for Thee fo give,
8Iess me wifh fhe unique ond supreme Iighf divine.
This is one woy fo redeem me,
Ofherwise gIodIy foke owoy my body ond Iife.
I ogree fo eifher woy.
Thy hoIy feef ore fhe wifness fo whof I soy,
Thy heorf oIone knowefh mine.
My Mofher, my Fofher, my Mosfer ond my Lordl
FormIess ond in form Thou reside wifhin me.

"Oh, Lord of Siddhipurom who bIesses fhose who ovoid
sfrifel
Oh, JeweI of fhe Super Mindl My Lord fhe Cosmic Doncerl
Won'f Ye open fhe socred door discording fhe veiIs7
Won'f Ye show fhe socred form, fhe divine groce of effuI-
genf rodionce7
Morfifying myseIf I drew ouf from fhe weII of necfor.
Won'f Ye gronf fhe frue feeIing fhof wiII suffuse my body,
mind ond souI wifh rodionce7 Oh, 0od of Form Unique,
beyond moferioI expecfofions7
Suffusing me wifh Thee,
ZZo
Won'f Ye moke me rejoice everydoy,
Wifhouf ony fhoughf of doy or nighf7"

Adhvuithu ufter Dvuithu|

Thus, PomoIingo VoIIoIor, offoined on inner Iighf, by his infense
singing ond penonce. He describes fhe fime when he offoined fhe
Adhvoifho sfoge of which mon become 0od, ond fhe momenf he ochieved
fhe gIorious Iife wifhouf deofh, by His groce.

Soinf PomoIingo, indicofes fhrough mony songs, his offoining fhe
giff of immorfoIify. He worships deepIy ond proises grofefuIIy fhe
Supreme Lighf Divine who gove him fhe priviIege of reoIi;ing fhe efernoI
souI in fhis Iife ifseIf.

"My 0od, my Lord, fhe Mosfer of my 8eing
Comefh fodoy fo be in my pIoce.
Wifhin fhe coming hour He wiII unife wifh my gIorious body,
And remoin wifhin me inseporobIy.
This I know ond sfofe os o resuIf of my greof penonce.
This is fhe frufh ond fhe onIy frufh.
Oh, deor girI wifh o sIender woisfl
You wiII reoIi;e my word offer fhe possing of fhis hour."
VoIIoIor nofed of fhe end of fhese verses, in his own hond, "I
hove sfofed fhus, os commonded by fhe AImighfy."
"Oh, Unique ond Supreme Lighf Divinel
Thou Oceon of Virfue who eIevofed ond gronfed me fhe 8oon
of ImmorfoIifyl
Oh, Supreme Lighf Divinel
Thou who reveoIed me fhe Thirfy Six UniversoI QuoIifies (of
Mofure, 0od ond Mon).

"I gronf fhee fhe sfofe of deofhIessness
Prosper fhee from now on"
8esfow me fhus wifh groce, Oh, Supreme Lighf Divinel
0ronf me wifh groce fhe frue pofh
As described by fhe scripfures ond conons,
Oh, Supreme Lighf Divinel

8Iow ye fhe conch
Thof He gronfed me immorfoIify,
ZZ7
Thof my fhoughfs hove come frue,
Thof He unifed me wifh HimseIf,
And HoiI fhe Lord of fhe PeoIm of Wisdom.

8eof ye fhe drums
Thof I hove become fhe Divine Lighf of 0roce,
Thof I hove offoined fhe swoy of groce,
Thof I om freed of my offochmenf fo iIIusions,
Thof I hove overcome deofh."

Thus Soinf PomoIingo onnounces fo fhe worId 0od's suffusion of his
heorf ond His gronfing him fhe gIorious Iife wifhouf deofh, fhrough
drums, conchs ond fhe embIem of o fIog.

Those who offempf fo see 0od ore devofees, ond fhose who hove
become one wifh Him ore soges. PeIigionisfs beIieved fhof fhey were
copobIe of performing eighf mirocIes. The mosf weII known omong fhe
seers ore Agosfiyo, ThirumooIor ond Thoyumonovo. Soinf PomoIingo come
in fheir Iine. His principoI discipIe, Tho;huvoor VeIoyudho MudoIior
decIores fhof Soinf PomoIingo wos one who come in fhe fimeIess frodifion
of seers. VoIIoIor oIso soys fhof he Iives omidsf fhose seers of fodoy, who
hove offoined on ever7 permonenf body.

Seer he ecume|

Even in his chiIdhood doys, Soinf PomoIingo's heorf wos copfivofed
by fhe songs of seers. He knew by rofe hundreds of songs of fhese seers,
which he couId sing Iosing himseIf in fhem. His beIief wos fhof fhe pofh of
mysficism wos fhe besf pofh.

Affer offoining immorfoIify by fhe groce of 0od, Soinf PomoIingo
ocquired fhe copocify fo perform fhe eighf mirocIes. He decIores fhof
0od oIone gove him fhof copocify:

"I sow fhe Supreme Lighf Divine,
I dronk fhe cIeor necfor of bIiss,
I broke fhe dorkness of ignoronce,
I ochieved supernofuroI powers.
The eIixir of fhe Pure ond Pighfeous Pofh,
The eIixir fhof fIourishes in fhe mounfoin of Divine
Lighf 0roce,
ZZ8
The eIixir is fhe very form of wisdom,
If enobIed me fo perform oII fhe mirocIes.

Oh, Supreme Lighf Divinel
Thou orf my Fofher who gove me
The power fo perform oII fhe mirocIes.
Thou gove me ouf of compossion,
The frue sfofe (fhe sfofe of immorfoIify),
Moking me owore of supernofuroI powers.

I perform mirocIes.
I hove received fhe boon of immorfoIify.
Whom shoII I coII my equoI in fhis worId7

Oh, JeweI of Cosmic Doncerl
Thou deigned wifh joy fo woIk,
Hurfing Thy fIower-Iike feef fhof shine,
Tronscending fhe percepfion of even Lord Vishnu,
And reoched fhe pIoce where fhis humbIe seIf wos.
Thou coIIing me wifh Iove, bIessed me.

"Deor Sonl AII your wishes wiII be fuIfiIIed,
This is freedom from oII impurifies."

"I hove nof done onyfhing grofefuI fo Thee,
Dog fhof I om whof shoII I soy of Thy 0roce7"

MirucuIous Powers Three:

Soinf PomoIingo sfofes in fhe Songs of Divine 0roce fhof fhe
mirocuIous powers ore myriod ond fhof 0od exempIified fhem.

0eneroIIy, Soinf PomoIingo cIossifies fhese powers info fhree
cofegories, os

I. Power of Acfion
Z. Power of Concenfrofion
3. Power of Wisdom

"Oh, Supreme Lighf Divinel
8esfow me wifh fhe fhreefoId powers ond fheir fruifs.
ZZ9
Oh, Supreme Lighf Divinel
Lef me commond fhe myriod orfs of fhe powers of ocfion.
Oh, Supreme Lighf Divinel
Lef me hove fhe myriod meons of fhe power of
concenfrofion.
Oh, Supreme Lighf Divinel
Lef me hove in fuII fhe good dimensions of fhe power of
wisdom."

He sfofes fhus in his "Ode on fhe Supreme Lighf Divine",

TrodifionoIIy, fhere ore "Eighf 0reof Powers" (fo be performed),
VoIIoIor oIso occepfs fhese when he soys in fhe Arufpo Iine, "AII fhe Eighf
0reof Powers wiII be of Thy beck ond coII".

The Eight Sreut Powers

These refer fo Eighf 0reof MirocuIous Powers. They ore os foIIows

I. Animuu: Peducing fhe physicoI body fo fhe si;e of on ofom.
Z. Muhimuu: EnIorging fhe body fo infinife proporfions.
3. IIuhimuu: Moking fhe body os Iighf os oir.
4. kurimuu: Moking fhe body weighfy.
b. Prupthi: Hove o swoy over everyfhing.
o. Vusithvum: Affrocfing every one fo one's own woy.
7. Pirukuumiyum: Jumping from one body fo onofher.
8. Eusuthvum: Affoining ond experiencing everyfhing desired.

The oufhor of fhe ThiruviIoyodoIpurono, Soge Poronjofhi, eIucidofes
fhese "Powers" in eighf songs. Soinf Thoyumonovo oIso soys fhof fhese
"mirocIes" ore eosiIy performed ond fhof if is more difficuIf fo confroI
fhoughf ond remoin doing nofhing.

We con bring under our swoy
Horses ond mighfy eIephonfs.
We con even bind fhe moufh
Of beors ond fierce figers.
We con ride on o Iion ond
Teose ifs eyes ond eors.
Moking o choriof of fire, we con spIif fhe five worIds,
SeII ond do owoy wifh fhem.
Z30
We con sounfer in fhis worId unseen by ofhers.
We con even commond ceIesfioI beings.
We con remoin young forever.
We con even enfer onofher body,
WoIk on wofer, sif on fire,
And offoin incomporobIe supernofuroI powers.
Oh, 0od of Wisdom, residing in my mind
becoming ifs very subsfoncel
Oh, SpIendor of Joyl
The orf of remoining idIe, confroIIing fhe mind is difficuIf
indeedl

Furfher, in fhe poems, under fhe fifIe, An AssembIy of Seers,
(Siddhor Ionom), Soinf Thoyumonovo expIoins oII fhe powers of fhe seers.

PueriIe PIuy|

In fhe ThiruviIoyodoIpurono, Soge Poronjofhi describes Lord Shivo
os fhe feocher of fhe Eighf 0reof MirocIes, fo fhe "six Iorfhigoi women."

"Though fhe soges who reoIi;ed Me
WouId nof wish for supernofuroI Powers.
These ore such powers fhof wiII moke
Those peopIe of fhe worId who foIIow fhem os o
shodow
Undersfond fheir greofness."

"Soying fhus,
0od Shivo of Eighf QuoIifies
Toughf fhe six Iorfhigoi women
The Eighf SupernofuroI Powers."

The doing of penonce by mysfics is nof for offoining fhe power of
performing mirocIes. If is onIy for offoining finoI bIiss. The wise reoIIy
consider fhese performonces os onIy chiIdish pIoy. VoIIoIor oIso decIores in
fhis song fhof if is chiIdish fo openIy demonsfrofe fhese powers of
performing mirocIes:

"Oh SpirifuoI Menfor, Thou who mode me reoIi;e
Wifh Thy Lighf of Divine 0roce fhof
Monmugos, Pudros, Moronos, Indros
Z3I
And reIigious heods such os Argho ond 8uddho,
Are buf o group of chiIdren who, hoving received
A IiffIe of fhe Lighf of 0roce,
PIoy on eorfh ond in heoven occording fo whims ond
foncies,
8ehoving Iike fhose who hove drunk honey.
Oh, Lord who donces in fhe HoII of Wisdoml
8e pIeosed fo weor my gorIond of verses."

Pomokrishno Poromohomso, confemporoneous, fo Soinf PomoIingo,
worns fhe peopIe "nof fo seek fhose who perform mirocuIous deeds for
fhey hove sfroyed owoy from fhe pofh of frufh." Soinf PomoIingo's
principIe oIso is fhe some. Though he wos copobIe of performing mirocIes,
he did nof wish fo receive fhe opprobofion of fhe peopIe by such
performonces. He decIores fhof Lord Shivo who hod given him fhose
powers, ond commonded him nof fo perform mirocIes.

"Oh, Lighf, Thou who uffered,
The Eighf SupernofuroI Powers wiII be under your
commond
8uf do nof desire fo commond fhem."

A brief hisfory of Soinf PomoIingo is provided in fhe Songs of
Divine 0roce, consisfing of fhe firsf five conons, pubIished by fhe Order
of fhe UniversoI, Pure ond Pighfeous Pofh in Modros. "There is o cofoIogue
in if of oII fhe mirocIes fhe Soinf hod performed", Thof he hod fhe obiIify
fo perform fhose deeds couId nof be denied. 8uf, wouId he who hod
offoined immorfoIify ond fhe Adhvoifho Sfofe, hove expended his fhoughf
on performonce of mirocIes7 We ore unobIe fo beIieve fhis. If is oIso
worfhwhiIe nofing fhof occounfs obouf such mirocIes ore nof confirmed
even by o singIe verse in fhe Songs of Divine 0roce. Perhops, he couId
hove occosionoIIy reveoIed his obiIify fo perform such mirocIes fo fhe
"offoiners" of fhe Pighfeous Pofh, oround him. 8uf we couId nof soy fhof
fhe Soinf hod performed fhose mirocIes mereIy for fhe soke of fome or
riches.

Soinf PomoIingo, in o number of Ieffers wriffen fo his friends
menfion obouf his odminisfering fo fhe sick ond curing fhem, os fhey
heIpIessIy soughf him. He hod wriffen fo Irukkom Pofhino MudoIior,
seeking finoncioI heIp for o TomiI schoIor who suffered wifhouf money.
Why, even for his own requiremenf of whife cIofh, he wrofe fo Pofhino
Z3Z
MudoIior, fo beg if os Ioon which he wouId repoy Iofer. We hod poinfed ouf
fhis defoiI eorIier. Thus, eifher in his Ieffers or in his verses ore fhere
mony occounfs of his performing mirocIes for ocquiring riches or fome.

"I hove no wish fo become fomous,
As fo be hoiIed greof by oII fhe worId.
I hove no wish fo perform mirocIes."

CouId fhe Soinf who song fhus, hove performed mirocIes before
peopIe, forgeffing fhe Feef of Lord Shivo7

The AII PowerfuI Seer

The priviIege of performing mirocIes beIongs onIy fo 0od. He foo
performs mirocIes onIy for fhe soke of gronfing divine groce fo fhe
devofees. Wifh o view fo gronfing groce fo VoIIoIor, our Lord hod
performed mony o mirocIe.

One doy, VoIIoIor who wenf fo Tiruvofriyoor fo worship Lord
Thiogeso, refurned home very Iofe of nighf. As fhe door wos Iofched, he
sIepf in fhe verondoh wifh o keen hunger. The Lord come fhere os fhe
mofher ond offecfionofeIy fed ond profecfed him, os described by fhe
Soinf:

"Oh, Mofher, beIoved of my 8eingl
When I Ioy in o verondoh, hungry ond weory,
Corrying in Thy socred hond fhe vesseI wifh fhe divine
necfor,
Thou hosfened fo woke me up,
And hungry os I wos, Thou gIodIy offered if fo me
Oh, Thou who orf my componion
os o resuIf of my good deedsl
Thou come in seorch of me in fhe dork of fhe nighf,
When I wos Iying in o corner of o verondoh,
And offered me food, mode me eof,
And bIessed me wifh your groce, oppeosing my hunger.

The Lump thut urned with Wuter|

The 0reof 8ook of fhe Songs of Divine 0roce gives fhe foIIowing
occounf, obouf 0od performing onofher mirocIe, when VoIIoIor sfoyed in
Z33
Iorungu;hi, of fhe residence of Venkofo Peddior, o foIIower of fhe
Pighfeous Pofh.

"One doy, os oII fhe peopIe in Peddior's house-hoId Ieod fo proceed
fo onofher pIoce, on oiI Iomp, wos Iif ond o new mud pof, fuII of wofer, wos
Ieff by fhe Iomp, fo occIimofi;e if for use. As usuoI, fhe Soinf sof beside
fhe Iomp ond begon wrifing his verses. When fhe oiI gof exhousfed, he
kepf on pouring fhe wofer from fhe pof, fhinking fhere wos oiI in if. The
Iomp oIso wos burningl

Peddior's wife who refurned home of down, wos omo;ed fhof by fhe
mirocIe of fhe Soinf, fhe Iomp burnf wifh woferl The Soinf, being foId of
fhis by fhe Iody, wos oIso omo;ed, ond proised 0od for His 0roce." He
wrofe o poem on fhis evenf fo his friends in Modros. This is o mirocIe fhof
fhe Lord performed, wifhouf his knowIedge, ond fo his omo;emenf.

Even fhough VoIIoIor hod fhe power of oIchemy fo converf boser
mefoIs info goId, he did nof use if. When one of his discipIes wos
disfrocfed by his inferesf in oIchemy, wifh o view fo correcfing him, he
converfed iron info sixfeen corof goId ond mode if disoppeor, soying fhus:
"This is possibIe onIy for fhose who ore free from desire. Therefore, do
nof be Ied owoy by oIchemy."

A DiscipIe Testifies|

According fo Soinf PomoIingo, 0od hod given him fhe powers fo
perform oII fhe Eighf MirocIes, so coIIed. 8uf his principoI discipIe,
Tho;huvoor VeIoyudho MudoIior decIores fhof mirocIes were performed
even wifhouf his knowIedge:

"If wos cIeor fo mony fhof he hod fhe rore power of converfing
non-vegeforions fo vegeforionism."

"He wos copobIe of reoding fhe minds of ofhers."

"He used fo demoferioIi;e himseIf, so fhof his discipIes ond ofhers
wouId nof know his whereoboufs. He wouId disoppeor Iike fhis for mony
doys."

If is nof known fhof fhe Soinf wenf ouf, offer he hod seffIed of
SiddhivoIogom, in Meffukkuppom. Therefore, if he hod performed
Z34
mirocIes, he shouId hove done so onIy in VodoIoor or Meffukkuppom. 8uf
he hod nof done so. Tho;huvoor VeIoyudho MudoIior sfofes os foIIows:
"PeopIe of vorious communifies used fo surround him in big crowds. 8uf
.fhey hod nof gone fhere for his sermons, buf fo see him perform fhose
mirocIes. He offen used fo emphosi;e fo fhem fhof he hod no such
mirocIes fo perform ond fhof his oim wos seeking fhe Pure ond Pighfeous
Pofh."

We undersfond from fhe exompIes cifed so for fhof fhough Soinf
PomoIingo wos o seer who hod fhe powers fo perform mirocIes, he did nof
induIge in such chiIdish pIoys, wifh o view fo increosing his fome, by
deceiving fhe peopIe.

PeopIe fhoughf fhof Soinf PomoIingo hod fhe powers fo revive fhe
deod. This coused him o big inconvenience. In fhis song, he enfreofs 0od
fo gronf him fhe powers fo revive fhe deod:

"Oh, Fofherl PIeose Iisfen fo my proyer
And bIess me wifh Thy groce.
Lef me receive fhe Lighf of Divine 0roce
And rejoice of heorf.
Lef me resurrecf fhe deod here.
And Ief me moke fhem sIoves of Thy Divine HoII.
Oh, Lordl PIeose Iisfen fo my proyer
And bIess me wifh Thy groce.
Lef me receive fhe Divine Lighf of 0roce ond rejoice
of heorf.
Lef oII Ionds wifhin bounds come under o soIe
discipIine.
Lef me redeem fhe deod."

The Deud wiII Rise|

Lofer, fhe Soinf reveoIed fhof he hod offoined fhe power fo revive
fhe deod. Here ore some Iines from fhe poems oIIuding fo such powers:

"Oh, Supreme Lighf Divinel
Thou who gronfed fhe virfue
To roise fhe deod in fhis worIdl
Oh, Supreme Lighf Divinel
Thou who reveoIed fhe power
Z3b
Of Ieffing fhe deod woke up wifh Ioughferl
Oh, Supreme Lighf Divinel
0ive me fhe moroI supporf
To revive fhe deod whenever I wiIIed."

"Oh, son, don'f hove ony feorl
I hove given fhee fhe Lighf of Divine 0roce.
Woke fhe deod up
And moke fhem foIIow fhe Pighfeous Pofh wifh joy."

Aporf from his decIoring fhof he hod received fhe powers of
reviving fhe deod from 0od, he wrifes fhof fhere wos nofhing omo;ing
obouf ifl

"ShouId I occompIish fhe resurrecfion of fhe deod on
fhis eorfh,
0iving Iife fo fheir corporeoI body7
8y fhe groce of fhe Lord of Divine Wisdom,
Even fhe very showI fhof covers my body con gIodIy do
ifl
PeopIe donce obouf excIoiming in wonder of fhe
MirocIe of fhe deod rising in fhis worId.
Such is fhe power of fhose who hove received fhe
8enign 0roce
Of fhe Lord of Divine Wisdom, fhe SpirifuoI Menforl"

The Suint's DeniuI

Even fhough fhe Soinf hod decIored in o number of his verses fhof
he hod ocquired fhe powers of reviving fhe deod, he never menfioned even
in o singIe poem fhof he wouId revive fhe deod. He decIored fhof fhe
priviIege of such o mirocIe soIeIy beIonged fo fhe AImighfy 0od. An
ocquiremenf of such powers is one fhing, ond fhe prerogofive of using if is
onofherl

"Oh, my peopIel
8y whof power con fhe revivoI of fhe deod
be ochieved here7
The mirocIe of fhe Lighf of Divine 0roce oIone
con ochieve if.
This is fhe greof frufh of wisdom indeedl"
Z3o

In fhis song, he decIored cIeorIy fhof he hod no desire fo perform
fhe mirocIe of reviving fhe deod, ond fhus fried fo remove fhe foIse
nofions fhof fhe peopIe hod obouf him.

The deeper fhe Soinf's inner iIIuminofion, fhe greofer wos fhe
difficuIfy of fhe peopIe of fhe worId in undersfonding him. He feIf fhof if
wos possibIe for every one fo receive fhe Divine 0roce, which wos gronfed
fo him os o resuIf of his penonce. He oIso soid fhof 0od wouId orrive fo
gronf everyone fhe groce He hod given him.

The Futher doth Come|

Soinf Monickovosoko foId fhe peopIe: "0od, offers fhe freosure of
0roce. Hosfen ye fo receive ifl" Soinf Thoyumonovo song:

"Ye see fhof fhe crows eof in compony.
The fIood of bIiss of fhe boundIess experience of 0od,
OverfIows ond is ovoiIobIe in soIe form ond perfecfion.
Ye peopIe o f fhe worId, come in componyl
Lef us drink if wifh deIighf ere fhis body foIIs."

Like fhem, PomoIingo VoIIoIor oIso exhorfed oII fo come fo see fhe
sighf of fhe fuII ond unique gushing forfh of Divine 0roce:

"Do nof despoir os fo doy
When our Fofher, fhe Lord who dofh overmosfer us wiII come
Or worry fhof He wiII foke foo Iong fo come.
This doy He hofh chosen fo come.
This is fhe frufh fhof I sfofe wifh cerfoinfy.

Ye see fhis is fhe good doy,
When fhe deod wiII come fo Iife.
8eIieve ye my words.
This doy fhe Supreme Lighf Divine dofh suffuse fhe worId.
This is fhe frufh of Divine 0roce.

Ye peopIe who Iive in oII fhe four direcfionsl I exhorf in
eornesfness.
Do nof scorn my word os foIsehood.
Our Fofher, fhe 0iver of 0roce comefh upon fhis eorfh,
Z37
This very momenf His Divine PIoy fo monifesf."

"0od wiII come. He wiII moke fhe deod rise. To oII fhose Iiving he wiII
gronf immorfoIify", soid VoIIoIor. This shows his deep desire. Soinf
Thoyumonovo decIored: "Lef fhe worId shore fhe bIessings I hove
received." Soinf PomoIingo oIso desired fhe some.

Innocent PeopIe|

If is difficuIf for ordinory peopIe eifher fo know fhe mind or
undersfond fhe ufferonces of wise men Iike Soinf PomoIingo. If is no
surprising fhof fhe ordinory foIk hove nof undersfood him, for even
schoIors conversonf wifh scripfures ond conons hove foiIed fo undersfond
him. AII of fhem beIieved misfokenIy fhof fhe Soinf wouId moke fhe deod
rise. A few mischief mongers who were reIigious fonofics, were
onfogonisfic fo fhe Soinf. They shouId hove secrefIy spreod fhese ideos
wifh o view fo cousing froubIe fo VoIIoIor. If wos oIso possibIe fhof some
of fhose who were devofed fo fhe Soinf, wifhouf undersfonding him,
beIieved him in fheir innocence ond mode ofhers oIso beIieve fhof fhe
Soinf wos going fo perform fhe mirocIe of reviving fhe deod.

PomoIingo VoIIoIor beIieved os foIIows: "AII shouId be members of
fhe Order of fhe UniversoI, Pure ond Pighfeous Pofh."

"Tronscending fhe differences of cosfes ond creeds, fhey shouId
perform corporofe worship, everydoy, of fhe HoII of Trufh ond Wisdom,
in VodoIoor."

"FoIIowing fhe discipIine of compossion fo Iiving beings, fhey shouId
puf on end fo fhe hunger of fhe poor,"

"They shouId beIieve fhof fhere is 0od ond know cIeorIy fhof He is
one. AII fhe peopIe of fhe worId shouId become one in SpirifuoI, Love ond
UniversoI 8rofherhood." He Iived for fhese principIes onIy ond endeovored
fo see o fruifion of fhese ideoIs.

He decIored fhof if fhese oims succeeded ond o Sociefy of fhe
Pure ond Pighfeous Pofh wos creofed, fhere, in fhof sociefy, fhe Lord of
fhe Supreme Lighf Divine wiII oppeor, ond he wiII revive fhe deod ond
gronf immorfoIify fo fhose Iiving.

Z38
The Deud Heuped|

Wifhouf undersfonding fhese expIonofions, peopIe ron info
difficuIfies, in fhe beIief fhof Soinf PomoIingo wouId moke fhe deod rise
quickIy.

A reporf of yore soys fhof bodies of deod reIofives were broughf
fo fhe greof pIoin of VodoIoor ond offer o few doys were buried fhere
ifseIf. Perhops, fhis wos frue, buf Soinf PomoIingo wos nof responsibIe for
fhis by ony meons.

In fhis regord, fhe foIIowing nofificofion from SiddhivoIogom wos
pubIished on 8-9-I873:

"Inow ye who ore orriving of or on fhe woy fo SiddhivoIogom of fhe
boundory of Iorungu;hi, in Meffukkuppom, fo offer worship of fhe HoII of
Trufh ond Wisdom which is being esfobIished of Morfh Chidomborom of
Wisdom, ofherwise oIso known os 0nonosiddhipurom, os foIIows:

A rumor is ofIoof fhof on fhe bfh of Ocfober nexf, o mirocuIous
evenf wiII foke pIoce of fhe obove pIoce. Do nof puf yourseIf fo finoncioI
ond physicoI hordships ond Iofer on be ongry, by beIieving whof you hove
heord. Whof you hove heord is nof o focf. There is no cerfoinfy of such
mirocIes occurring, now, or Iofer. Therefore, know by fhis onnouncemenf
fhof you shoII foke core, fo offend fo moffers mosf imporfonf fo you."

Perhops, peopIe were enIighfened, offer fhis pubIicofions.

Z39
XIII, THE ENEMY OF ATHEISM

The ofheisfs soy fhof fhere is no 0od. We undersfond fhof fhey
exisfed even during Vedic fimes. Scripfures fhemseIves refer fo such
defrocfors. 0nosfics beIieve fhemseIves fo be ever obedienf fo 0od.
Afheisfs consider fhemseIves os enemies of 0od. As soon os beIief in
0od wos born, so shouId hove fhe reocfion ogoinsf such beIief.

Afheism wos in exisfence in TomiI Modu, in fhe Songom period of
fwo fhousond yeors ogo. We know fhis from fhe homiIefic ufferonces of
fhe Songom poef, Uroiyoor Mufhukonnon Chofhonor, fo ChoIon MoIonkiIIi:

"Shun fhe ossociofion of fhose who deny
The virfue of fhe good ond fhe viIe of fhe wicked."

A commenfofor gIosses fhe meoning fhus: "The ideo fhof o
righfeous deed brings odvonfoges, ond o wicked deed brings eviI does
nof oppIy fo fhose who do nof beIieve in eifher." Dr. U.V. Swominofho
Aiyor considers fhese "non-beIievers" fo be ofheisfs. The greof soge
VoIIuvor refers onIy fo ofheisfs in fhis IuroI:

"To peopIe's "Yes" who proffer "Mo"
Deemed os ghouIs on eorfh fhey go."

Thof fhose denying fhe exisfence of 0od, rebirfh ond fhe conse-
quences of good ond bod deeds, Iived even during fhe fime of VoIIuvor is
borne ouf by PorimeIo;hogor's commenfory on fhis IuroI.

SecuIurism|

We undersfond fhof ofheisfs exisfed even during fhe fime of Soinf
Monickovosoko, oufhor of Thiruvosokom, from fhese Iines:

"Those ofher fhon fheisfs gofhered fogefher
And become fhick fongued, foIking ofheism."

His horsh ufferonce, "become fhick fongued", brings ouf his disIike
for fhose who soid fhere wos no 0od. Furfher, Monickovosoko oIso
describes secuIorism os

"The poison of schism of fhe shining serpenf of secuIorism."
Z40

There ore subfIe differences befween ofheism ond secuIorism.
Thof is why Soinf Monickovosoko differenfiofed fhem ond condemned
fhem seporofeIy. 8uf of o Iofer fime, reIigious schoIors considered
secuIorism oIso, onIy os ofheism.

The moidens, in Thiruvosokom Thiruvembovoi, who worship fhe Lord
of ThiruvonnomoIoi offer o socred bofh, in Morgo;hi, (December) oppeoI
fo him fhus

"Our Lordl We wish fo feII you somefhingl
We shoII nof embroce fhose who do nof foIIow youl"

From fhis if is evidenf fhof even moidens disIiked ofheisfs. AIso
eIsewhere, fhe moidens of fhose doys sing fhof fhey wish fo be given in
morrioge onIy fo 0nosfics, ond nof fo ofheisfs.

"We devofees of Thy beoufifuI feef,
We who hove Thee os our Lord,
ShoII suppIicofe of fhe feef of Thy foIIowers.
We shoII be componions onIy fo fhem,
We shoII hove os husbonds onIy fhem,
And we shoII serve fhem foking fheir word os our
commond."

Soinf Thirunovukkorosu demonsfrofes wifh fhis poem fhof ofheism
exisfed in his doys oIso:

"Do nof foIk ofheism, foking reoIify os frufh,
The five greof eIemenfs wiII come ormed.
The Lord of Thiruvonoiko wiII freeIy give soncfuory
To fhose who seek Him."

Thus, VoIIoIor oIso, who come in fhe frodifion of fhose who hofed
ofheism, viewed if wifh uffer disfosfe.

IngersoI|

Confemporoneous fo VoIIoIor, fhere wos o worId fomous ofheisf in
Americo. He wos IngersoI. He wos born fen yeors offer Soinf PomoIingo.
His ofheisfic voice shouId hove echoed in Indio oIso.
Z4I

If wos of fhis fime, fhof bofh EngIish educofion ond Europeon
cuIfure, which spreod fhroughouf Indio, fhrew o choIIenge fo Hindu
orfhodoxy. The menfoIify fo hofe frodifion grew sfrong omong fhe EngIish
educofed.

Pojo Pom Mohon Poy orgued fhof EngIish shouId be Ieornf ond if
shouId be fhe common Ionguoge for oII fimes in Indio. This greof mon,
sfeeped in Europeon cuIfure, begon fo hofe fhe oId cusfoms ond frodifions
of Hindu reIigion. As o resuIf of fhis disIike, fhe 8rohmo Somoj he hod
founded spreod in TomiI Modu oIso. Here oIso, fhe Movemenf grew sfrong
onIy omong fhe EngIish educofed.

A Wur of Ideus|

We hod soid eorIier fhof Soinf PomoIingo considered idoI worship os
o focif convenfion.

He wos for idoI-worship onIy os fhe firsf meons for receiving divine
groce. A wor of ideos fherefore fook pIoce befween Soinf PomoIingo ond
fhe members of fhe 8rohmo Somoj who hofed idoI worship. In fhose doys,
Sombedu Sfridhovo Swomy Moicker wos weII known omong fhe members
of fhe 8rohmo Somoj in TomiI Modu. 8efween him ond our Soinf, o debofe
occurred in o chouIfry, neor ThirupofhiripuIiyoor. 8efore comping of
VodoIoor, he gofhered bofh sides in Iorge numbers, ond Iisfened fo fheir
debofe. He successfuIIy esfobIished of fhe end his view fhof wifhouf idoI-
worship, if is nof possibIe fo ochieve fhe divine experience.

Even during Soinf PomoIingo's fime, fhere were secuIorisfs in TomiI
Modu, who refused fo beIieve in 0od. They beIieved fhof whof is seen is
oIone reoI proof, ond fhof inference connof be fesfimony.

A journoI, by fhe nome of Thofhuvo Visorini wos oIso pubIished,
represenfing fheir views. Ifs edifor debofed wifh fhe Soinf on 0od ond
SouI.

FouI Tongue|

Soinf PomoIingo disIiked fhe fufiIe orgumenfs of ofheisfs ond
secuIorisfs. Af fhe some fime, he oIso whoIe-heorfedIy opposed fhe
supersfifious beIiefs prevoIenf omong 0nosfics. He confended simuIfon-
Z4Z
eousIy wifh reIigionisfs, bofh from wifhin ond wifhouf. His mind exomined
everyfhing dispossionofeIy. VoIIoIor wos soddened fhof o group of power
mongers, wifh o view fo denominofing ofhers, induIged unfoirIy in reIigious
poIemics. He reveoIs fhus in fhese verses:

"Mofher, Oh, Minel
For ever so mony doys,
0roce never reoched fhose crowds,
They hod no sense of jusfice or foirness.

And whenever I sow
The eviI ond fhe meon minded who misused power,
And fhe heinous who speok nofhing buf unfrufh,
I wos disfurbed of heorf."

VoIIoIor defesfed ofheism Iike poison. Confrory fo his usuoI nofure
of kindness ond Iove fo ofhers, he censured fhem wifh horsh words:

"The fongues of fhose who speok ofheism ore fouI fongues.
The food fosfefuI fo fhe fongue wiII become buf fouI refuse."

Singing fhus, he reveoIed his disIike for fhem. He shuddered fo see
fhem, os he reveoIs in fhese Iines:

"I shudder fo see fhe non-beIievers who preoch ofheism fo Thy
devofees."

WhiIe debofing wifh fheisfs whose views differed from VoIIoIor, he
exhorfed fhem fhus: "Ye peopIe of fhe worId, consider oII your kinsmen,
nof your enemies". 8uf he condemns ofheisfs oIone os oIienl WhiIe
exhorfing his own heorf, he soys:

"Shun fhe ossociofion of fhose who rejoice in denying 0od."

There ore fhose in TomiI Modu fodoy who go obouf odvocofing
ofheism wifh o merciIess fongue. They oIso describe fhemseIves os heirs
fo Soinf PomoIingol This is Iike fhe deviI quofing fhe scripfurel

RutionuIists|

Z43
VoIIoIor crifici;es even fhose who in seIf-odmirofion Iook upon
fhemseIves os "rofionoIisfs". He exhorfs ond enfreofs his mind nof fo
beIieve fheir foIse orgumenfs:

"Do nof occepf fhe foIse ufferonces
Of fhose wicked Iiors who profess fo know oII."

Those who describe fhemseIves os "rofionoIisfs" decIore fhof fheir
principIe is fhof "0od is one, so is monkind". This is on ideo borrowed from
ThirumooIor. VoIIoIor is fhe genuine discipIe of ThirumooIor. If wos indeed
ThirumooIor's Thirumonfhirom fhof he foIIowed. So, VoIIoIor is oIso in
ogreemenf wifh fhe principIe fhof "0od is one" WhiIe rejecfing fhe
worship of muIfipIe 0ods, he decIores: "I shoII nof uffer fhe nomes of
peffy deifies even forgeffuIIy". He repudiofes fhe foIse premises of
preoching mony 0ods in fhe foIIowing verses:

"I wiII nof ossociofe myseIf wifh fhose, who,
Like peopIe, who pick gross insfeod of fIowers,
ExfoI fhe peffy deifies insfeod of fhe hoIy feef of Thy
Divine SeIf,
If I ossociofe wifh fhem I shoII ceose fo exisf."

Furfher, in fhe foIIowing verses,

"Divine 0iver Thou orf,
I wiII respecf onIy fhose who exfoI Thee.
Even if foId fo respecf ofher deifies,
I wiII nof do so, even forgeffuIIy in my dreom
Thy Feef oIone reside in my heorf, purifying if.
Even if ofher Lords were fo oppeor before me,
And Ief me hove o gIimpse of fheir feef,
I wiII buf horshIy ignore fhem."

He speoks of fhe code of foIIowing fhe one ond fhe onIy Omniscienf
ond UniversoI Spirif, ond nof ony ofher 0od.

"Sod is One"

He sfresses fhof "As 0od is one", "so oIso is monkind." Thus fo him,
fhe descripfion of monkind, os "good" ond "bod", hos no meoning excepf os
mere words. As we see bofh fhese "kinds" dying, (irrespecfive of fheir
Z44
"goodness" ond "bodness"), he sfressed fhe frufh fhof "oII monkind is
one". The so coIIed "rofionoIisfs" omong us speok divisiveIy of communifies
os "Aryon" ond "Drovidion", ond spIif Indion sociefy, by pIocing if on o pofh
of enmify ond nof o pofh of goodness. Soinf PomoIingo wos on enemy fo
fhis foIIy. Though he refused fo occepf fhe fheoIogicoI inferprefofions of
fhe scripfures ond conons, he wos nof onfogonisfic fo fhe Vedic
communify (of 8rohmins). On fhe confrory, he Ioved 8rohmins ond sow
fhem os porf of fhe sociefy of SpirifuoI Love ond UniversoI 8rofherhood.

RevoIutionury Reform|

Soinf PomoIingo wos o revoIufionory, reformer. 8uf he never
showed onimus fo onyfhing or fo onybody. On fhe ofher hond, he fried fo
reform onyone by meons of Iove. He decIores fhof hofred connof bring
obouf o movemenf of socio-reIigious reform. Swomi Vivekonondho, who
wos born during VoIIoIor's fime ond who Iived offer him, speoks of reforms
of his fime os foIIows:

"Our Iond is fuII of reformers, ond vorious kinds of schemes for
reform in fhe posf hundred yeors. 8uf if is cIeor fhof fhese reforms
during fhese hundred yeors hove nof done ony permonenf good."

"Thousonds of speeches on fhe pIofform were mode. Mony books,
offocking Hindus ond fheir cuIfure, were wriffen. However, no odvonfoge
wos goined. Whof is fhe reoson for fhis7 If is nof difficuIf fo find o
reoson for fhis. Their condemnofion oIso is responsibIe for fhis."

"Mony of fhe presenf doy reforms ore mereIy imifofive of Wesfern
cusfoms which ore nof suifobIe fo Indio. Thof is why fhese reformisfic
movemenfs hove nof produced ony good. Hofred con nof bring obouf ony
good." (Indion Lecfures, pp. o4-ob.)

PossibIy, Swomi Vivekonondho refers fo fhe members of fhe
8rohmo Somoj who oped Wesfern cuIfure. The worId of SpirifuoI Love ond
UniversoI 8rofherhood fhof VoIIoIor desired fo found wos bosed enfireIy
on Indion CuIfure.

The Suint's Puth|

Soinf PomoIingo commenced his reformisfic movemenf on fhe bosis
fhof "fhere is 0od". Affoining redempfion by fhe worship of 0od wos
Z4b
mode o procficoI scheme by him. If wos nof enough for fhese
"rofionoIisfs", who showed Iove ond devofion fo Soinf PomoIingo, fo occepf
fhof "0od is one". They shouId oIso worship Him, foIIowing fhe moroI pofh.
There ore fhose who occepf frufh os o principIe, buf Iive uffering onIy
foIsehood. The fendency fo occepf fhe exisfence of 0od buf nof
worshipping Him is oIso simiIor fo fhof.

Peferring fo fhe "heod" of fhe "rofionoIisf" who does nof worship
fhe Lord fhof fhe Soinf worships, he describes fhus:

Oh, Lord of my beingl
The heod fhof never suppIicofes Thy feef is
A heod which is o mere weighf on fhe shouIders,
A coffIe heod, o pig's heod,
A sheep's heod, o mod dog's heod,
A poisonous snoke's heod, o sfone heod,
A crueI ond meon heod,
And o heod infesfed wifh worms.

Of fhe heod of fhose who decIore fheir beIief in 0od, buf who
decIine fo worship Him doiIy, he describes voriousIy os:

"A heod which is onIy o weighf,
A coffIe-heod,
A pig's heod,
A sheep's heod,
A mod dog's heod,
A poisonous snoke's heod,
A sfone heod,
A crueI ond meon heod,
A heod infesfed wifh worms

Whof o reIofionship befween him ond fhose who refuse fo worship
0od in fheir doiIy Iifel

Of fhese peopIe who refuse fo fhink of 0od, he wrifes furfher ond
oppeoIs fo 0od fhus

"Oh, Lord Unique of fhe Divine PeoIm of Wisdoml
Oh, my Mofher, Fofher ond Menforl
Oh, Treosure of 0rocel
Z4o
Thy hoIy heorf knowefh,
Mofher, Oh, mine,
Thof I shuddered of heorf.
Whenever I fhoughf
Of fhose who do nof hove Thee in fheir heorf."

Mof fo beIieve in 0od ond fo refuse fo worship Him offer occepfing
His exisfence ore ocfs fhof ore confrory fo humon nofure. A more crueI
deed fhon fhese is condemning 0od. Of fhese "pure - beings", he wrifes in
fhese verses:

"Oh, fomed Lord of fhe Iondho Shrine of gIorious
Chennoil
Oh, 0rocious Lord Serenel IndweIIing 0eml
Oh, Shonmugol Lord Supremel
Lef me nof ossociofe myseIf wifh
Those debosed peopIe who soy:
Whof ore heoven, desfiny,
souI, iIIusion, piefy, bIiss,
groce, good ond bod deeds, boon ond penonce7
These meon nofhing in Iife.

Eofing fosfefuI food, weoring good cIofhes,
seeking fhe compony of women, offering fhem
fIowers, pIoying wifh fhem ond hoving cornoI pIeosures
Are fhe reoI pIeosures of Iife,
ond ore immediofe goins on hond."

The meoning of fhis poem is somewhof difficuIf. Even VoIIuvor who
soid,

"Leoving ripe fruifs fhe row he eofs,
Who speoks horsh words when sweef word suifs,"

speoks of ofheisfs, comporing fhem fo eviI spirifs. If is nof
fherefore surprising fhof VoIIoIor oIso foIIows him. Like fhe weeds fhof
desfroy fhe fender pIonfs, fhe pock of ofheisfs permeofe fhe moss of
peopIe. Showing considerofion fo fhe pIonfs, we merciIessIy puII fhe weeds
ouf. SimiIorIy, VoIIoIor, becouse of his Iove for Iiving beings, wos horshIy
crificoI of fhe obusers of 0od.

Z47
Amity

The Soge of Wordho, who oppeored os on heir fo fhe Soge of
VodoIoor, showed compossion fo ofhiesfs oIso ond fried fo seek on omify
befween fheism ond ofhiesm.

"OnIy 'He' is fhe ofhiesm of fhe ofheisf. His boundIess Iove oIone
Iefs him 'fo be' on ofhiesf."

"Afhiesfs foo ore devofed fo frufh. Why7 Their infense devofion fo
frufh mokes fhem decIore fhere is no 0od, owing fo fhe doubfs fhof orise
in fhe minds. (Pogupofhy Poghov)

These ore fhe fhoughfs of 0ondhiji. Whof he seeks is nof o
hormony omong fhe obusers of 0od. If is nof oIso o hormony omong fhe
seIfish ond horsh-heorfed who go by mere "oppeoronces". 0ondhiji
respecfs ond refers fo fhose who speok ofhiesm on fhe bosis of
rofionoIify, righfeousness ond prime knowIedge. He cores for fheir purify
of heorf ond fheir seIfIess Iife. We moy soy fhof fhe condifion of VoIIoIor
oIso wos fhe some.

The Atheists thut the Suint Suw

An ofheisf ond fhe edifor of Thofhuvo Visorini, who orgued wifh
VoIIoIor, corried on on infeIIecfuoI debofe by offocking bifferIy fhe Soinf's
songs referring fo his seeing ond conversing wifh 0od. This con be seen in
fhe pubIicofions broughf ouf ogoinsf VoIIoIor by fhe orfhodox circIes. If is
soid fhof Iofer on fhe ofheisf hod o chonge of heorf, become o fheisf ond
foIIowed VoIIoIor.

0ondhiji decIores: "If is possibIe fo see 0od, ond fo Iisfen fo Him."
The Soge of Wordho opposed fhe orgumenf fhof "jusf becouse fhere is
none who hos seen 0od, if is nof possibIe fo see Him."

"If one wishes fo see fhe Infinife Spirif, he shouId serve wifh Iove
even fhe meonesf creofure os fhough if is his own ond eorn ifs Iove. He
who sees fhis kind of Iove sees 0od direcfIy." Thus soys 0ondhiji in his
oufobiogrophy. VoIIoIor oIso mokes fhis fhe quoIificofion for seeing 0od.
The Soge of Wordho sfofes furfher:

Z48
"Mone con decIore fhof if is never possibIe for 0od fo speok wifh
mon. I hove nof known ony one decIoring so. If fhere is ofIeosf someone in
fhis worId who couId prove fhof 0od hod personoIIy commonded him, if
wouId be o big benefif fo monkind. There ore mony who speok of hoving
mef 0od. 8uf jusf becouse mony uffer foIsehood, wifhouf being obIe fo
prove fheir confocf wifh 0od, if is nof necessory for one who hos fruIy
heord fhe voice of 0od, fo hide his experience. If shouId nof oIso be
hidden. There ore indeed pIoy ocfors. Whof con we do wifh fhem7 Con we
disregord fhe greofness of Trufh jusf becouse fhere ore mony who ore
foIse7"

VoIIoIor fIourished os o divine porogon, os per 0ondhiji's expecfo-
fions. OnIy, os none hod informed 0ondhiji of fhis frufh, he hod nof known
him.

Strungers|

An ofheisfic debofe is one fhing. An ogifofion for socio-reIigious,
reform is onofher. These who ore ofheisfs go obouf decIoring fhof
fhere is no 0od. Lisfeners moy be infIuenced by fheir infeIIecfuoI
orgumenf. The imoginory ideos of o fheisf ond fhe empfy rifuoIs ond
cusfoms ossociofed wifh fhem moy be conducive fo fhe growfh of
ofheism. 8uf fo beIieve in ond be confused by fhe empfy orgumenfs of
on ofheisf os frue, on fhe sfrengfh of his orgumenfs, is foIIyl

One shouId nof hope for success by orguing wifh ofheisfs,
VoIIoIor did nof reveoI his disIike for ofheism by meons of odvising
ofheisfs. WhiIe referring fo fheisfs whose views differed from him he
coIIs ond exhorfs fhem kindIy os "Yel, peopIe of fhe worId", ond
offempfs fo reform fheir supersfifions. We moy cife os on exompIe fhis
ufferonce: "Yel peopIe of fhe worIdl 8eIieve mel The words fhof I uffer
ore words of fhe Lord." Thus, in so mony pIoces, he compossionofeIy
coIIs fhe peopIe ond preoches fo fhem in order fo mend fheir mind: 8uf
whenever he fhinks of ofheisfs ond obusers of 0od, he enfreofs 0ods
0roce so os fo ovoid fhem ond hove no confocf wifh fhem.

Socio-reIigious reformers shouId firsf of oII be deepIy devofed
fo 0od ond foIIow o code of worship in fheir doiIy Iives. This is fhe
Iesson foughf by VoIIoIor who is o socio-reIigious reformer.

Z49
Purumuhumsu's Wurning|

Pomokrishno Poromohomso Iefs ouf o worning fo reformers who
ore devofed fo 0od:

"Are you foIking of socioI reform7 You con do fhof offer seeing
0od. Do nof forgef fhof fhe soges of yore renounced fhe worId in
order fo see 0od. Seeing 0od oIone is required. If you so desire fhe
resf wiII oufomoficoIIy come fo you. Therefore see 0od firsf. Then you
con Iecfure on socioI reform." (Sermons, 7.)

In order fo see 0od firsf ond fhen fo receive His 0roce VoIIoIor
song infenseIy, visifed piIgrim cenfres, ond offen medifofed. During
fhose periods, he neifher song nor spoke of reform. The firsf five
conons ore proof for fhis. OnIy offer receiving 0roce, ond os
commonded by Him, he song of socioI reforms. Thof is why he hod fhe
convicfion fo soy, "AII fhe words I uffer ore fhe words of fhe Lord's
own." The posifion of ofheisfs of our fime who ore rofionoIisfs is
differenf.

Art und Imuginution

Soinf PomoIingo song: "Lef fhose supersfifious cusfoms which
gIorify fhe imoginofive works of orf os permonenf, find fheir grove."
PofionoIisfs moy ogree wifh fhis. 8uf fhis is onIy on iIIusion. The Soinf did
nof decIore, "Lef oII Arfs find fheir grove". His view is fhof "Arf" is one
fhing ond fhe "Imoginofion" fhof embeIIishes if is onofher. "PhiIosophy" is
orf. The sfory fhof is born fo expIoin if is imoginofion. The "sfory" exisfs
for fhe "orf". "Arf" does nof exisf for fhe sfory. Arf is efernoI.
Imoginofion is fronsienf. The fime-spirif wiII foIsify if. Hence, he did nof
encouroge supersfifion, which gIorified fhe imoginory os permonenf,
rejecfing orf, which oIone is efernoI.

Imoginofion is differenf from iIIusion. Imoginofion moy nof deoI
wifh fhe ocfuoI. Jusf becouse of fhof, if con nof become foIse. If con-
duces fo on odvonfoge. Even-fhough we moy coII if "foIse", fhe good fhof
comes ouf of if con nof become bod. VoIIuvor's soying,

"Even foIsehood moy for frufh suffice,
When good if brings removing vice."

Zb0
is onIy fo bring fhis ouf,

Soinf PomoIingo supporfed oII fhose sfories, which were invenfed in
connecfion wifh Siddhonfo-Vedhonfo phiIosophies, becouse fhey were
usefuI. 8uf he defesfed fhe fooIishness of beIieving fhem os hisforicoI
focfs. These "rofionoIisfs" wish fo burn fhe epic works of myfhoIogies.

VoIIoIor soid, "Scripfures ond conons fhof fhe worId knows, ore onIy
Iies." The "rofionoIisf comp" moy ogree wifh fhis. 8uf even fhis is onIy fhe
resuIf of ignoronce. VoIIoIor's expIonofion fhof fhe "esfobIished scripfures
ond conons, (os fhe resuIf of originoI reveIofions), ore frue, ond fhose
known (popuIorIy) fo fhe worId ore foIse", cIeorIy disfinguishes fhe
difference befween him ond fhe rofionoIisfs, in fhe some monner in which
buffer is differenfiofed from Iime.

If seemed fhof fhe hobif of moking peopIe beIieve fhe phiIosophic
sfories ond scenes os hisforicoI occurrences wos onIy for fhe good of fhe
peopIe. When of o Iofer fime, fhis beIief wos expIoifed for deceiving fhe
peopIe, of fheir money, fhe wise men opposed if. The ufferonce of
Poffinofhor, "Is my Lord Shivo fo be found in mefoI ond sfone7" is on
offock on supersfifion. VoIIoIor oIso song:

The crowds of reIigions gofhered,
Wifh corporofe mofives of pIunder.
The scripfures procIoimed by fhese crowds,
The scenes ond sfoges showed by fhese decepfive
scripfures,
And fhe 0ods who presenf fhe scenes,
Are oII buf pueriIe pIoy."

Here oIso, he does nof offock reIigious frufhs, buf onIy fhe
foIsehoods fhof ore mixed wifh fhem. This oIso he sings wifh poin. Once
0ondhiji soid, "TempIes hove become brofhoIs". This is nof o condemnofion
of fempIes, buf o condemnofion of fhe woy fhey ore used.

Suint RumuIingu's Position

Soinf PomoIingo opproved of idoI worship, buf he refused fo occepf
if os finoI. He occepfed scripfures ond conons, buf disopproved of fhe
wrong inferprefofions given by o few. In fhe inferesf of fhe peopIe, he
ZbI
occepfed sfories of epics ond myfhoIogies, buf he never considered
fhem os hisfory.

The good for nofhing secuIorisfs hofed him becouse he endeovored
dispossionofeIy fo seek socio-reIigious reform. The debofe corried on by
fhe edifor of Thofhuvo Visorini is o cose fo poinf. SimiIorIy, schoIors of
scripfures ond conons oIso opposed him. The opposifion of Arumugo
MovoIor, ond fhe courf proceedings he Iounched ogoinsf VoIIoIor ore
insfonces. VoIIoIor wos nof ofroid of fhe infernoI ond exfernoI opposifions
of fhe Hindu reIigion. 8eIieving onIy in 0od's HoIy 0roce, he endeovored fo
free monkind from spurious fheism ond frouduIenf ofheism, fo found on
Order of UniversoI, Pure ond Pighfeous Pofh, bosed on SpirifuoI Love ond
UniversoI 8rofherhood.

ZbZ
XIV, THE ASECTIC WHO DID NOT RENOUNCE TAMIL

Soinf PomoIingo wos o UniversoI Seer who hod renounced oII
offochmenfs. He wos forever unoffoched fo onyfhing fhof sfood ogoinsf
spirifuoI Iove ond unify. He wos one who ever proyed fo 0od fhof he
shouId be spored from worIdIy offochmenfs.

"Lord of mirocuIous divine Iighf groce who possesses oIIl PIeose
gronf me fhe 0roce, now ond for oII fime, fhof our heorf shouId nof be
offoched fo cosfes ond creeds, fheir orfhodox woys ond discriminofions,
which ore obsfocIes fo fhe Pure ond Pighfeous Pofh. PIeose Ief SpirifuoI
Love ond UniversoI 8rofherhood which is fhe oim of fhe Pure ond
Pighfeous Pofh forever fIourish omong us in ompIe meosure, in oII pIoces
ond in oII woys". He preoched fhof fhis shouId be fhe proyer of every
individuoI. Mexf fo 0od, fhis greof Seer wos deepIy offoched fo fhe
TomiI Ionguoge, which wos his mofher fongue. 8uf we con nof soy fhof
onIy becouse of fhof he Ioved TomiI. He Ioved if onIy offer his knowing
ifs rore quoIifies ond greofness. As his oim wos offoining knowIedge of o
Iife wifhouf deofh, he beIieved fhof fhe TomiI Ionguoge hod fhe obiIify fo
give such o knowIedge. 8ecouse of fhis, he wos deepIy inferesfed in
TomiI. He proys fo 0od, os fhough fo convey his grofifude fo Him for
His, hoving given him TomiI os his mofher fongue, fhus:

"Thou did nof oIIow me fo be inferesfed in ony Aryon Ionguoges, os
fhey ore pompous, high sounding, fedious, decepfive ond fime-consuming,
ond were pIeosed fo moke me Iove one of fhe Soufhern Ionguoges, TomiI,
which is eosy fo Ieorn ond is sweef for composing songs ond proyers, ond
is copobIe of incuIcofing fhe knowIedge of immorfoIify, owing fo fhe power
of divine grocel"

Soinf PomoIingo hod o sound schoIorship in Sonskrif. He wos
impeccobIy Ieornf in fhe sound inferprefofion of Sonskrif scripfures ond
conons. We know fhis from his ufferonce, "you foughf ond showed me fhe
divine frufh from wifhin, in order fhof I mighf infuifiveIy Ieorn fhe orf of
prisfine scripfures." Trodifion hos if fhof when Soinf Sonkorochoryo, o
confemporory of PomoIingo, hod o doubf in o Sonskrif work, he consuIfed
Soinf PomoIingo, ond he expIoined fo him fhe frue significonce.

When Soinf PomoIingo sfoyed in Modros, he mef ond conversed
wifh Soinf Sonkorochoryo. Af fhof fime, Soinf Sonkorochoryo decIored
fhof Sonskrif wos fhe mofher of oII fhe Ionguoges in Indio. Soinf
Zb3
PomoIingo foIIowed, by emphosi;ing fhof TomiI wos fhe fofher of oII fhe
Indion Ionguoges. Our Soinf's periphrosfic expIonofion of fhe meoning of
fhemonse, "TomiI", on o pure Siddhonfic bosis, is pubIished os o seporofe
essoy in fhe 0reof 8ook of Thiruorufpo (8oIokrishno PiIIoi's 3rd Edifion).
Here ore o few secfions:

"TomiI consisfs of five bosic syIIobIes - fh - o - m - i - ;h, ond if is
cherished by men of yore os o Ionguoge foughf by 0od ond os fhe fofher-
fongue of oII Ionguoges, ond oIwoys fhoughf of for ifs sweefness ond
nofuroI greofness."

"Thiruvosokom, Thevorom ond Thirumonfhirom, indifed by greof
men Iike Monickovosoko, Sombondho, Thirunovukkorosu, Sundoror ond
ThirumooIor, confoin UniversoI Trufhs." WhiIe fhus foIking obouf fhe
quoIifies of, his mofher fongue, he oIso compores if fo Sonskrif ond
speoks of ifs superiorify fhus: "OnIy fhe TomiI Ionguoge very eosiIy
confribufes fo fhe pure experience of Shivo."

When Soinf Sonkorochoryo decIored fhof "Sonskrif wos fhe mofher
of oII Ionguoges", Soinf PomoIingo did nof refufe if. This shows he did nof
hove ony disIike for Sonskrif. 8uf fhen if is proiseworfhy fhof by
decIoring fhof if Sonskrif is fhe "mofher-fongue", fhen TomiI is fhe
"fofher-fongue", he pIoced TomiI on o por wifh supreme Sonskrif.

We shouId remember here fhof CoIdweII's work, Comporofive
0rommor of Drovidion Longuoges wos nof pubIished during Soinf
PomoIingo's fime. However, fhe Soinf hod emphosi;ed wifh proofs of
reseorch fhof "TomiI wos o Ionguoge fhof couId funcfion by ifseIf ond
fhof if wos fhe fofher of oII Ionguoges."

Our Soinf's exposifion of fhe imporfonce of fhe TomiI Ionguoge fo
Soinf Sonkorochoryo wouId oIone demonsfrofe his Iove for his mofher
fongue. There ore fhose omong us fodoy, who whiIe fhey go obouf speoking
"nofionoIism" ond "infer-nofionoIism", decIore fheir disIike of fheir
mofher-fongue. VoIIoIor wos o "UniversoI Teocher" who fronscended fhe
meonness of fhese peopIe, fo find spirifuoI Iove ond unify. OnIy fo work
for fhof, he founded fhe Movemenf for fhe UniversoI, Pure ond Pighfeous
Pofh. He hod driven home fo fhe peopIe of fhe worId fhof "fhe Iove of fhe
mofher-fongue couId nof be renounced, ond if is one fhof shouId nof be
renounced." Though fhe Soinf hod Ieornf Sonskrif, fhe onIy Ionguoge fhof
wos enshrined in his heorf wos TomiI.
Zb4

The view fhof onIy Sonskrif wos fhe "divine Ionguoge" wos o
secforion one omong reIigionisfs. FoIIowing fhis view, onIy Sonskrif is used
os fhe Ionguoge of worship of fempIes. The demond for corrying on proyer
in TomiI is being firmIy furned down.

Heods of fhe Soivife reIigion, decIored bofh Sonskrif ond TomiI os
"divine Ionguoges." Soinf Appor describes 0od os "one who is fhe music of
Sonskrif ond TomiI."

"He is fhe 0od.
Oh, He is for obove fhe 0ods.
He is fhe Sonskrif of fhe Morfh
ond fhe TomiI of fhe Soufh.
He is fhe four Vedos."

Furfher, in fhese Iines, he sees 0od os o cooIescence of Sonskrif
ond TomiI, ond fhis he demonsfrofes fo us. 8esides, he sings of 0od os
"fhe one who creofed fhe Aryons ond fhe TomiIs" ond onnounces fhof 0od
is fhe Creofor of TomiI Prose, Poefry ond Dromo, ond fhe Four Vedhos."

HoiIing from fhe Vedhic communify, Soinf 0nonosombondho spreod
"fhe greofness of TomiI by singing doiIy fhus:

"Worship fhe Lord of oncienf PugoIur
And remove fhe dorkness of fhe drowsy heorf,
PIoying fhe beoufifuI sfrings of
TomiI, fhe divine Sonskrif ond Ionguoges oII."

He sfressed fhof Iike Sonskrif, TomiI oIso wos o divine Ionguoge.
AIso singing fhus:

"Devofees exfoI His fIower-Iike feef.
TomiI ond Sonskrif foke sheIfer in fhe shode of His
feef,"

he poinfed ouf fhof bofh fhe Ionguoges offoined equoIify of "fhe
feef of 0od".

Wifh o view fo bringing obouf o reconciIiofion befween Sonskrif ond
TomiI, Soivife reIigious Heods pIoced fhem on o foofing of equoIify. They
Zbb
decIored bofh os divine Ionguoges. However, fheir offempf fo reconciIe
fhem did nof beor fruif. Lofer fhe quorreI grew ond fhe confenfion fhof
Sonskrif oIone wos fhe Divine Longuoge, sfrengfhened. A counfer-
orgumenf fhof TomiI wos beffer fhon Sonskrif wos born. 8uf Soivife seers
who exceIIed in foIIowing fhe pofh of divine devofion did nof wish fo
creofe on onfogonism in fhe reoIm of Ionguoge. They were keen onIy fo
desfroy if. DecIoring fhof "Sonskrif hod fhe power fo express moroI
frufhs, ond TomiI hod fhe chorocferisfics fo fosfer devofion fo 0od",
Soinf Sivoprokoso of ThuroimongoIom endeovored fo seek o reconciIiofion
in fhis Iinguisfic quorreI. In his MooIvor Moonmoni MooIoi, he cIossifies fhe
differenf odvonfoges, fhus:

"The sweef Thiruvosokom uffered by Monickovosoko,
As if is recifed by oII, is Iike o goIden vesseI,
The Vedos ore Iike eorfhen vesseI.
8Iiss con be offoined by recifing Thiruvosokom.
Virfue con be offoined by recifing fhe Vedos,

"The Vedos, fhe socred ufferonces of
The TripIe-Eyed Lord who gove HoIf of HimseIf fo His
Consorf,
Or fhe Thiruvosokom, fhe sweef honey given by
Monickovosoko who exfoIs fhe fome of fhe Lord, fhe Source,
If ye wonf fo know which is greofer,
We do nof see onyone shedding feors or
meIfing of heorf whiIe recifing fhe Vedos.

8uf if one recifes fhe Thiruvosokom, even once,
The sfony heorf foo wiII meIf,
Teors wiII fIow from fhe eyes os from o spring,
And fhe body wiII be fhriIIed in ecsfosy.
There is none in fhis worId fuII of peopIe
Who shoII nof become o devofee
offer recifing fhe Thiruvosokom."

DecIoring fhof "onIy fhe TomiI Ionguoge offers very eosiIy fhe
experience of Lord Shivo", Soinf PomoIingo emphosi;es fhof for foIIowing
fhe pofh of devofion, onIy fhe TomiI Ionguoge is more odvonfogeous fhon
Sonskrif.

Zbo
Mony wise men who soughf fo reform reIigion, fhough fhey were
weII reod in Sonskrif, oppeored fo show o disfosfe somewhof fowords
Sonskrif. The founder of 8rohmo Somoj, Pojo Pom Mohon Poy, who hoiIed
from fhe 8rohmin communify, hod deep erudifion in Sonskrif, however, he
wos nof weII disposed fowords if. 8uf fhis did nof meon, he respecfed ond
voIued Iess fhe gIory of Sonskrif. He wos nof weII disposed fowords if
becouse of fhe woy if wos used by o few. In fhose doys, oII phiIosophic
knowIedge Ioy buried in Sonskrif ond if wos prevenfed from being
fronsferred fo fhe Ionguoges which peopIe spoke. Swomi Vivekonondo who
wos very proficienf in Sonskrif sfofes fhis cIeorIy:

"Our reIigious works ore fuII of greof soyings which give knowIedge
essenfioI for o spirifuoI Iife. They ore now in pIoces-monosferies ond
woods, ond wifh o few peopIe-beyond fhe reoch of ordinory peopIe. They
Iie buried in Sonskrif, wriffen mony fhousonds of yeors ogo, which fhe
ordinory peopIe con nof foIIow. Those rore fhoughfs shouId be mode fo
reoch oII. Every son ond doughfer of Indio shouId possess fhem os fheir
own, whefher fhey know Sonskrif or nof."

"Their being found in Sonskrif mokes fhem very: difficuIf fo be
propogofed. UnIess oII become weII-versed in Sonskrif, fhis difficuIfy con
nof be removed."

"AII my Iife I hove been Ieorning Sonskrif. However, eoch book
oppeors new even fo me. How difficuIf if wiII be for ordinory peopIe fo
sfudy fhem. Therefore, fhese fhoughfs shouId be fronsIofed info fheir
own Ionguoges."

(Indion Lecfures pp. I83-4.)

Whof Soinf PomoIingo soid of fhe Aryon Ionguoge, Sonskrif,, "If is
o Ionguoge fhof is pompous high-sounding, fedious, greofIy decepfive, ond
fime consuming," is opproved by Vivekonondo who come offer him.

If become on esfobIished convenfion during fhe middIe period fhof
fhe Sonskrif Ionguoge ond fhe scripfures ond conons in if shouId be Ieornf
onIy by o porficuIor cIoss of peopIe, ond ofhers shouId Iisfen fo fhem, onIy
by fheir feochingl A few of fhe orfhodox omong fhe Sonskrif schoIors
decIored fhof fhe works in Sonskrif, becouse fhey were in fhe divine
Ionguoge, shouId nof be fronsIofed info fhe sfofe Ionguoges of fhe peopIe.
Therefore, fhe scripfures ond conons of fhe Hindu reIigion couId nof
Zb7
beIong fo oII fhe Hindus. Aporf from fhe difficuIfy in peopIe Ieorning fhem
fhrough Sonskrif, communoI prejudices deferred fhem from Ieorning
fhem, even if fhey come forword fo do so, owing fo fheir Iove of reIigion.
Thus, knowIedge of reIigious works become fhe priviIege of o porficuIor
cIoss of peopIe.

This sifuofion confribufed fo o disIike of Sonskrif. Even Swomi
Vivekonondo wos nof exempfed from fhis. Here is on exompIe:

"If o Sufro Iisfens fo fhe scripfures, pour moIfen Ieod info his eors.
If he remembered even o Iine, cuf off his fongue. Such horribIe ond
brufoI ufferonces ore found in some books. If is needIess fo soy fhof
fhese ore brufoI ond ghosfIy. Such eviI spirifs were fhere even before, os
fhey ore in exisfence of oII fimes."

(Indion Lecfures, p. I9Z.)

Such fonofic fhoughfs of reIigious infoIeronce found in some
Sonskrif works were responsibIe for greof men fo defesf Sonskrif. Lord
8uddho, fhe greofesf reformer, hofing Sonskrif, spreod fhose greof fho-
ughfs of Sonskrif, in PoIi, fhe peopIe's Ionguoge.

During fhe fime of our Soinf who wos o socio-reIigious reformer,
Chrisfion ond IsIomic reIigions spreod in TomiI Modu, every doy. The
Chrisfion ond fhe MusIims hod fhe righf fo Ieorn fheir, scripfures fhe
8ibIe ond fhe Ihurron--ond feoch fhem fo ofhers, in fheir own respecfive
Ionguoges. Comporing fhis sifuofion wifh fhof in which oII fhe Hindus couId
nof hove fhe righf fo Ieorn ond feoch, fheir scripfures, VoIIoIor wos
probobIy soddened.

8horofi, erudife in scripfures, ond owore of fhis drowbock, showed
fhe woy fo remove if.

"The members of fhe 8rohmin communify ore fhe guordions of o
weoIfh of knowIedge of o porficuIor sociefy of peopIe. They ore fhe
cuIfivofors of fhe pIonf of knowIedge. Leorning on fheir, own whofever
scripfures fhof couId possibIy be Ieornf by fhem, fhey shouId, os o moffer
of obIigofion feoch fhem fo fhe vorious communifies. To feoch fhus, no
money shouId be coIIecfed, excepf for food. (0nonorofhom)

Zb8
Thiru Vee. IoIyonosundorom furnishes in his book, 0ondhiji ond
Humonify, fhe foIIowing views of 0ondhiji on some of fhe bockword ideos
in Sonskrif works.

"Pemembering fhe Ieffer of fhe scripfures for meoning, fhe priesfs
hod forgoffen fhe meoning."

"In fhe supersfifious beIief fhof oII fhof is found in Sonskrif ore
divine ufferonces, we ore confused. Erodicofing such o supersfifion, Ief us
gef rid of fhe meon fhoughf fhof women ore inferior."

"I do nof hove foifh in whof fhe Lows of Monu hod soid obouf fhe
creofion of fhe worId ond ofher reIofed moffers. As o resuIf of my
reoding fhof work, even ofheisfic fhoughfs sproufed fo some exfenf.."

In fhe Order of SpirifuoI Love ond UniversoI 8rofherhood fhof fhe
Soinf founded, he did nof opprove of differences of cosfes, creeds,
reIigions, communifies ond secfs. However, onIy difference in Ionguoges
wos soncfioned, os such o difference wos occording fo fhe order of
Mofure, ond which is 0od's creofion. So, he occepfed fhof difference. 8uf
he did nof opprove of Iinguisfic confroversies ond confronfofions. In fhis
regord, fhe Soinf wos nof in ogreemenf wifh fhe disIike of Sonskrif. He
considered if os on obsfocIe fo spirifuoI Iove ond unify.

If wos becouse of Soinf PomoIingo's eoger inferesf in equoIify ond
in socio-reIigious reforms fhof he poinfed ouf fhe defecfs in fhe Sonskrif
Ionguoge. In fhis respecf, he moy be soid fo hove foIIowed 8uddho ond
Pojo Pom Mohon Poy.

If is worfhwhiIe fo beor in mind fhof even Sovief Pussio, which
sfonds os o pioneer in fhe worId for fhe frofernoI unify of fhe working
cIoss, hod nof consfifufionoIIy opproved reIigious ond cIoss disfincfions,
prevoIenf in copifoIisf sociefy, buf hod onIy opproved of Iinguisfic
differences on which bosis fhe Sovief Union hod esfobIished ifs repubIic.

Whofever hod hoppened in fhe medioevoI oge in fhe nome of
Sonskrif, fhey disoppeored os foIsehoods, dreoms ond oId Iegends. Todoy,
fhe Sonskrif Ionguoge beIongs nof onIy fo fhe Hindus, buf fo fhe whoIe of
humonify. Even fhe "Whifes", considered os "viIe" by fhe orfhodox
8rohmins who were reod in scripfures, hod Ieornf fhe Sonskrif Ionguoge,
ond offer offoining o deep erudifion in fhe conons ond scripfures of fhof
Zb9
Ionguoge, hod even corried on reseorch. PeopIe Iike Mox MuIIer ond
CoIdweII ore exompIes for fhis. The righf of Ieorning ond recifing Sonskrif
works nofuroIIy beIonged once fo fhe 8rohmin communify, omong fhe four
cosfes, buf fodoy fhere is none fo objecf fo fhe ofher fhree communifies
offoining ond enjoying fhof righf. 8reoking fhe Iows of Monu, even women
ore Ieorning Sonskrif.

We know fhof Docfor Ambedhkor, hoiIing from Soinf Mondhonor's
communify, Ieornf Sonskrif ond sfudied fhe phiIosophy of fhe scripfures
ond conons fhrough fhof Ionguoge.

The four Vedos, fheir gospeIs ond fenefs ore being broughf ouf in
fhe respecfive Ionguoge of fhe peopIe, in TomiI porficuIorIy-wifhouf
opposifion. In fhis respecf, fhe members of fhe Aryo Somoj hove done
yeomon service.

Which ure the Divine Lunguuges?

Aporf from fhe originoI works in Sonskrif, books of upfo dofe
inferprefofions ond crificisms ore being pubIished. To sfofe furfher, o
Iorge number of 8rohmins, forgeffing fheir scripfures, hove fronsferred
fheir devofion from Sonskrif fo fhe EngIish Longuoge. 8horofi oIso sfofes
fhis in his Iyric, Morovon Poffu:

"In former doys fhe 8rohmins recifed fhe scripfure,
If roined fhrice o monfh.
These doys fhey observe onIy foIsehood.
They seek money for onyfhing fhey do."

The views or crificisms of revoIufionory reformers Iike 8uddho,
Pojo Pom Mohon Poy, ond Soinf PomoIingo, on Sonskrif, ore onIy focfs in
fhe hisfory of fhe posf ond nof guides fo us of fhe presenf doy.

Modern reseorch ocumen, deveIoped in fhe fieId of Ionguoges, does
nof occepf ony Ionguoge os o divine one. Thof oII Ionguoges were born wifh
fhe peopIe ond were fosfered by fhem is o focf experf Iinguisfic
reseorchers hove esfobIished, ond fhis con nof be refufed.

VoIIoIor's reviewing of fhe difficuIfies of Ieorning Sonskrif, wifh
disfosfefuI feeIings, is nof fo encouroge fhe rejecfion of fhe phiIosophic
principIes ond moroI ond efhicoI fhoughfs found in fhof Ionguoge. If musf
Zo0
be heId fhof he wonfed fhose fo be Ieornf fhrough TomiI. Thof wos oIso
frue. The Soinf's Arufperunjofhi AhovoI (Ode on fhe Supreme Lighf
Divine), Mohodevo MoIoi (A 0orIond of Songs on fhe Supreme 0od) ond
Jeevokorunyo O;hukkom (The DiscipIine of Compossion) ore onIy
disfiIIofions of fhe phiIosophies ond moroIs from Sonskrif works.

AII in TumiI

Soinf PomoIingo showed o menfoI oufIook of omify in everyfhing He
wished fo seek hormony, nof onIy omong reIigions, cosfes ond creeds, buf
oIso omong oII deeds which were of sfrife wifh eoch ofher. In fhis regord,
we moy boIdIy soy he desired o hormony befween Sonskrif ond TomiI on on
equoI bosis.

Though Soinf PomoIingo beIieved fhof if wos possibIe fo Ieorn
fhrough TomiI oII fhe spirifuoI knowIedge ond wisdom, he occepfed
Sonskrif os o cuIfuroI Iinguo fronco, fo unife vorious Ionguoge-speokers in
fhe reoIm of phiIosophy. Though EngIish hod spreod in TomiI Modu fo some
exfenf, VoIIoIor probobIy fhoughf fhof fhe EngIish Ionguoge wos nof
conducive fo unify on o phiIosophic bosis. Therefore of fhe schooI for
scripfures which he conducfed of VodoIoor, fhe hod orronged for fhe
feoching of Sonskrif oIso, oIong wifh TomiI ond EngIish.

Soinf PomoIingo hod reoIi;ed fhof o Iove of pure TomiI, wifhouf on
odmixfure of Sonskrif words, wos nof possibIe in fhe reoIm of reIigion. If
we hove fo feoch modern scienfific knowIedge in TomiI we hove fo borrow
fechnicoI ferms from EngIish. SimiIorIy, if we hove fo feoch Vedhonfo ond
Siddhonfo phiIosophies in TomiI, we hove fo, borrow fechnicoI ferms from
Sonskrif. As he reoIi;ed fhis focf, he mixed fhe required fechnicoI words
in Sonskrif wifh TomiI ond composed fhe Songs of Divine 0roce. As on
exompIe, Ief us inspecf fwo songs from Mohodevo MoIoi (A 0orIond of
Songs on fhe Supreme 0od):

"Thou orf fhe Sfofe of Vedonfo ond fhe Trufh of Siddhonfo,
Thou orf fhe UniversoI Wisdom ond fhe PeoIm of Modonfo,
Thou, orf fhe Cenfre of oII phiIosophies ond Thou orf beyond fhe
Mine Sfofes,
Thou orf fhe Source of fhe myriod worIds ond fhe 8Iiss of fhe
Supermind,

Oh, 0reof Lordl
ZoI
Thou shine forever omidsf fhe spoce of siIence,
Tronscending fhe codes of dispufed creeds.

Thou orf fhe frufhs of DuoIify in Monism,
QuoIified Monism, AbsoIufe Monism,
Pure Monism ond UniversoI Monism.
Thou orf wifhouf ony ofher bosis buf fhe SeIf.
Thou orf fhe EfernoI Exisfence ond fhe Consciousness beyond
comporison.

Oh, 0reof Lordl
Thou orf fhe Mofher who givefh oII.
Thou orf fhe Fofher, fhe Menfor ond fhe Divine."

AIso, fhe enfire composifion, Thiruvodi Pugo;hchi (In Proise of
fhe Lord's HoIy feef), consisfing of IZ8 Iines, wos wriffen Iike Sonskrif
verses, in TomiI. Lef us sompIe o few Iines:

"The Supreme 8eing, fhe Suffusion of Wisdom,
The Perfecf, fhe FeIicify of Divine Experience,
The Supreme Treosure, fhe Supreme Hoppiness,
The Suffusion of SeIf, fhe SpirifuoI ond EfernoI 8Iiss,
The Sfofe of True, Supreme ond SoIe End,
The Supreme EnIighfenmenf, fhe Supreme 0oodness
ond 0reofness,
The Supreme Trufh, fhe IncomporobIe ond fhe
FormIess,
And fhe Source ond fhe 8osis of fhe EIemenfs ond fhe
EIemenfoIs."

Here is o song, in mixed diffies of TomiI ond Sonskrif in equoI
proporfions.

"Oh, Ionnol Thou who hosf o dork bIue compIexion Iike
fhe cIouds ond fhe sopphire,
Thou who corry fhe renowned fhonk ond fhe wheeIl
Thou whose moufh is Iike o beoufifuI ond pure fIowerl
Oh, beIoved Sri Pomol
ExfoIIing Thy Mome oIone wiII give o virfuous Iife
Oh, heorfl
HoiI Domodhorol HoiI Moroyonol
ZoZ
HoiI Vomonol HoiI Iesovol"

In Pure TumiI

Excepf for o few hundred phiIosophic songs, mony fhousonds of
devofionoI songs were composed by VoIIoIor in pure TomiI, wifhouf mixfure
of mony Sonskrif words. Here is on exompIe:

"Oh Thou who orf fhe green bowed free fhof offers shode fo fhe
weory during summerl
Oh, Thou who orf fhe cooI shode
-
of fhe freel
Oh, Thou who orf fhe fruif fhof ripens in fhe shodel
Oh, Thou who orf fhe deIighffuI wofer fhof fIows in fhe brookl
Oh, Thou who orf fhe frogronf fIower fhof bIooms omidsf fhe
pIeosonf woferl
Oh, Thou who orf fhe genfIe, refreshing bree;e fhof woffs over
fhe boIconyl
Oh, Thou who orf fhe bIiss born of fhe soff bree;el
Oh, Thou who orf fhe fruif of bIissl
Oh, Lord, Thou who wedded me during my pIoyfuI ogel
Oh, Cosmic Doncerl Deign fo weor my gorIond of verses."

PomoIingo VoIIoIor song of his deep Iove for TomiI fhus:

"Oh, Seo of Virfuel
Thou who fokefh os virfue even fhe greof bIunders
Of fhose who sing Thy proise in beoufifuI TomiI.
Thou Ief me sing of Thee, my Fofher,
In fhe ossembIy of frue devofees,
And Thou fosfer devofion in pure TomiI."

The seIf-some fhoughf of VoIIoIor is emphosi;ed by Soinf Arunogiri
in his Iine: "Lord Murugo bIess even (his) defrocfors who bIome him in fhe
TripIe TomiI of Prose, Verse ond Dromo.

Lyrics with u MusicuI FeIicity

Soinf PomoIingo wos fhe foremosf omong fhe greof men in fhe I9
fh

cenfury who confribufed fo fhe music of TomiI.

Zo3
There ore fhose even fodoy who decIore fhof fhere ore no Iyrics in
TomiI wifh o musicoI feIicify. Even o cenfury ogo, fhe Soinf composed
IyricoI songs in TomiI, which shouId be described os o confribufion fo fhe
deveIopmenf of TomiI.

Soinf PomoIingo did nof opprove of sounding musicoI insfrumenfs
during worship. 8ecouse of fhis, if shouId nof be consfrued fhof he wos
overse fo fhe music of TomiI. He who song of 0od fhus:

"Thou knowefh fhe misery I feIf
Even offer enjoying good music ond donce."

oIso soid:

"Wifhouf proising fhe Lord by ourseIves, geffing some one eIse fo
offer proyers in onofher Ionguoge, wifhouf knowing fhe meoning, is nof
os oppropriofe." As musicoI insfrumenfs were o hindronce fo our proying
fo 0od ond worshipping him, he did nof opprove of fhem. WouId fhe
greof Soinf who composed musicoI verses be on enemy fo musicoI
insfrumenfs7 If is soid fhof he oIso hod fhe musicoI knowIedge fo sing
Ioys. His IyricoI songs ore on exompIe of fhis.

TomiI prose hod nof deveIoped odequofeIy during fhe fime of
VoIIoIor. He removed fhof defecf oIso by giving o new Iife fo TomiI prose,
os he hod Ieornf if by infuifion. Monu Meedhi Muroi Iondo Vosokom wos
fhe firsf book of prose which fhe Soinf wrofe. His prose wos simpIe ond
sweef ond if couId be enjoyed by nof onIy pundifs buf oIso fhe common
foIk. As on exompIe, Ief us see in Monu Meedhi Muroi Iondo Vosokom, his
reference in prose fo fhe words of Monuneedhi ChoIon, uffered in poin,
when he heord fhof his son Veedhi Vidongon hod driven his choriof on o
coIf ond kiIIed if:

"From fhe beginning of my ruIe fiII now, oII Iives exisfed in
hoppiness in every woy. I fhoughf I hod received fhe bIessings of Lord
Shivo fo ruIe fhus in jusf woys, under my foir scepfer. Even o shorf whiIe
go, I wos so hoppy, buf oII fhof is gone now fo dusfl"

"Afroid of bIomes ond bod deeds, I ruIed, wifhouf fronsgressing
moroI Iows. Like sudden weoIfh fo fhe mon who wos poor for o Iong fime,
o boy wos born fo me by fhe bIessings of Lord Shivo. He foo fo fhe joy
of fhe Ieorned, offoined knowIedge ond incuIcofion, ond oIso cuIfure ond
Zo4
mofurify. Ohl How I wos proud ond houghfy fhof I hod no more core
hereofferl How hoppy I wos os o pure porenfl How I dreomf fhof os he
wos fif for succession, he shouId morryl How I buiIf cosfIes in fhe oir in
hoppiness fhof my son wos so fuII of nobIe quoIifies fhof he wouId jusfify
my nomel When o young coIf come ogoinsf his woy, he drove fhe choriof
on if, os fhough he Iosf his fhoughf in bIindness, ond received
irrefrievobIe bIome."

"AIosl Wifhouf being my fond son fo hoId my scepfer offer me, he
become o shorf-Iived sonl Ohl I myseIf Iough of fhe fhoughf fhof I ruIe
jusfIyl Is my scepfer, which oIIowed fhe kiIIing of o fender coIf in fhe
sfreef, o meosure of my jusficel Is if o scepfer or mere pen7

Is if o poir of scissors7 Is if o gimmy7 Is if o bIind mon's poIe7 Is if
o poIe of injusfice7 Is if o broomsfick7 A sfick for fhe sfeeIyord7 Or o
wooden poIe7 Is if o sfoIk of hoy7 Or is if o poIe fo be used fo furn fhe
deod coIf whiIe burning if7 Ohl whof om I fo fhink of if7"

VoIIoIor hod wriffen severoI ofher works in prose. AII of fhem ore
exposifions ond pefifions. In o debofe omong schoIors on whefher if is
ThondomondoIom, or ThondoimondoIom, fhe Soinf ruIed fhof if wos
ThondomondoIom. In fhis regord, he broughf ouf in prose fhe work of
Podikkosu PuIovor, coIIed ThondomondoIo Sofhokom, under fhe nome of
The 0rommor of fhe Momes of OId Works - A Hymn of Proyers fo 0od.
His fhoughffuI prose works Iike DiscipIine of Iindness fo AII Living 8eings
ond Pighfeous Enfreofies exempIify fhe greofness of his prose sfyIe.

The First Among the Three|

Three greof men--Soinf PomoIingo, Joffno MoIIoor Arumugo
MovoIor, ond Moyurom Vedhonoyogom PiIIoi--gove o new Iife fo I9fh
cenfury TomiI prose sfyIe. They were nof onIy confemporoneous, buf oIso
roughIy of fhe some oge. VoIIoIor wos fen monfhs younger fhon MovoIor.
Vedhonoyogom PiIIoi wos fhree yeors junior fo VoIIoIor.

If wos in I8b4 fhof VoIIoIor broughf ouf his work, Monumuroi Iondo
Vosokom. EorIier, in I8bI, he pubIished O;hiviIodukkom fogefher wifh his
gIoss in prose for fhe song-offerings.

If wos offer I8bo fhof Arumugo MovoIor pubIished his prose works.

Zob
OnIy in I8oZ fhof Moyurom Vedhonoyogom PiIIoi pubIished his
fronsIofion in prose of o TomiI work. In I87o onIy, his noveI Profhobo
MudoIior, Chorifhirom wos pubIished. Thus, of fhe fhree, fo hove fhe
credif of confribufing fo fhe growfh of TomiI, Soinf PomoIingo sfonds
firsf ond os o guide fo fhe ofher fwo. This hos been oufhorifofiveIy
opproved by fhe TomiI EncycIopoedio, pubIished wifh fhe supporf of fhe
0overnmenf, os indicofed here:

"In fhe I9fh cenfury, Soinf PomoIingo wos o Ieoding Iighf in fhe
reoIm of reIigion. Though whof he song were devofionoI songs, mony of
fhem, were fuII of Iiferory quoIifies. A coIIecfion of fhese songs, wos
known os Songs of Divine 0roce. They were composed in o simpIe ond eosy
sfyIe, wifh deep feeIings."

"A work of his, The DiscipIine of Compossion fo Living 8eings,
shows fhe richness of his prose-sfyIe."

"As one of fhe worId's wise men, his songs serve fo iIIusfrofe his
simpIe sfyIe, ond expIoin his greof fhoughfs."

(VoI. b, p. 448.)

Soinf PomoIingo hod offoined incomporobIe ond immense schoIorship
nof onIy in fhe TomiI Iiferofure of fhe Songom ond Puronic Age, buf oIso in
ThoIkoppium, o work in TomiI grommor, more fhon fhree fhousond yeors
oId. This con be seen in his exposifions. When Mohovidhwon
Meenokshisundorom PiIIoi known os fhe Z0fh cenfury Iombor, wos in
conversofion wifh Joffno Arumugo MovoIor, if wos soid, fhof he remorked:

"If Soinf PomoIingo hod nof become on oscefic, buf hod become o
"MovoIor" or o "Vidhvon", you wouId nof hove become fomous os o
grommorion". Soinf PomoIingo wos coIIed by fhe greof schoIors of his fime,
Divine Teocher, weII versed in fhe TripIe TomiI of Prose, Verse ond
Dromo.

The Credit goes to CuIdweII

Soinf PomoIingo hod pIonned fo wrife ond pubIish mony phiIosophic
works in prose. He hod cofoIogued ond onnounced fhem in fhe pubIicofion
of fhe firsf five conons of fhe Songs of Divine 0roce. Here is fhe Iisf

Zoo
I. Exposifion of IoIondho
Z. Exposifion of Yogondho
3. Exposifion of Modhondho
4. Exposifion of 8hodhondho
b. Exposifion of Vedhonfho
o. Exposifion of Siddhonfho
7. Exposifion of fhe Universe
8. Exposifion of fhe 8ody
9. The Pure PeoIm of Shivo
I0. The UniversoI PeoIm of Shivo
II. A CoIIecfion of Socred Inconfofions
IZ. 0reof Soyings
I3. UniversoI Scripfure
I4. Exposifion of fhe SpirifuoI
Ib. Exposifion of fhe MoferioI
Io. Prose Iinds
I7. Iinds of Logic
I8. Iinds of Wisdom
I9. Exposifion of 0rommor
Z0. DioIecfics
ZI. Exposifion of TomiI
ZZ. Exposifion of Sonskrif
Z3. Trodifions of Arf.

If Soinf PomoIingo hod pubIished fhese works, fhe TomiI Ionguoge
wouId hove mode ropid sfrides, in reIigion, ond more porficuIorIy in
phiIosophic sciences. EspecioIIy, if ofIeosf fhe Exposifions of TomiI ond
Sonskrif hod come ouf, fhere wouId hove been opporfunifies for
ougmenfing knowIedge in reseorch on fhese fwo Ionguoges. If wos fhe
misforfune of fhe TomiI Ionguoge fhof we hod bidden goodbye fo fhe Soge
of VodoIoor, before fhe pubIicofion of fhese works. Therefore fhe credif
of Iounching o sfudy of comporofive reseorch in TomiI ond Sonskrif hod
gone fo fhe Europeon, CoIdweIIl

A Sreut SchoIur Amuzed|

Even Soinf Sonkorochoryo wos omo;ed by Soinf PomoIingo's
schoIorship in Sonskrif, Mohovidhvon Meenokshisundorom PiIIoi wos
Iikewise omo;ed by his schoIorship in TomiI. Once, Thiru PiIIoi opprooched
fhe Soinf ond requesfed him fo expIoin fhe firsf ode of Monickovosoko's
Thiruvosokom. AccordingIy, for fhe firsf consononf 'n', in fhe firsf word,
Zo7
Momosivoyo, in fhe firsf ode, he spoke for fwo hours, finding upfo sixfy-
four chorocferisfics for fhof one singIe Ieffer. If wos soid fhof fhe
pu;;Ied schoIor, nof being obIe fo refoin fhem in his memory, Ieff,
showing deep respecf fo fhe Soinf, by soying fhof he hod "no more obiIify
fo Iisfen fo ony furfher inferprefofions."

In fine, PomoIingo VoIIoIor wos o sovonf in fhe fwin Ionguoges of
TomiI ond Sonskrif. He wos o Prince of Poefs, o PubIisher of TomiI Works,
o Commenfofor, on Inferprefer, o Prose-wrifer, o Preocher-Teocher, ond
o combinofion of oII fhese.

Zo8
XV, SPIRITUAL LOVE AND UNITY

VoIIoIor of fhe Lighf of Divine 0roce roised o new sIogon, SpirifuoI
Love ond UniversoI 8rofherhood. On fhe bosis of fhof coII, he fried fo
fosfer brofherIy feeIings omong Iiving beings. Among fhe mony ideoIs of
VoIIoIor, fhe chiefesf fhof imbibed ond exempIified oII fhe ofher ideoIs,
wos SpirifuoI Love ond Unify. The Soinf himseIf decIored fhof fhe moin
oim of fhe Pure ond Pighfeous Pofh wos SpirifuoI Love ond UniversoI
8rofherhood.

Soinf Thoyumonovo described fhose who did nof foIIow fhe code
of fhe Pighfeous Pofh os fhe "FoIIowers of fhe EviI Pofh". We con know
fhis from his oppeoI fo 0od fo "over mosfer fhese EviI Pofh FoIIowers
oIso, by giving fhem 0roce." Whof he emphosi;ed here wos fhe
"Pighfeous Pofh" -- of Siddhonfic - Vedhonfic principIes of reIigion. 8uf
VoIIoIor foughf fhe new code of fhe UniversoI ond Pure Pighfeous Pofh
fhof fronscended reIigion.

SpirituuI Love und Unity of Munkind

Lives reside in vorious kinds of bodies. They ore chorocferi;ed os
humons, onimoIs, birds, repfiIes, morine Iife ond pIonfs. If is o reIigious
beIief fhof fhese ore Iiving souIs creofed by fhe Supreme SouIs.
Therefore, VoIIoIor found if his dufy fo see o spirifuoI Iove ond unify
omong fhese Iiving beings. VoIIuvor soid, "The primoI Lord Ieods fhe
worId". Ieeping Him os fhe Chiefesf, VoIIoIor, desired fo found o sociefy
of SpirifuoI Love ond UniversoI 8rofherhood. Abouf fhis, VoIIoIor offers
fhe foIIowing expIonofion, in his DiscipIine of Compossion fo Living
8eings.

"AII souIs ore embodied in fhe 'One Unify' of differenf MofuroI
Forms of 0od. 8y Power of His Divine 0roce, fhis One Unify becomes
vorious physicoI bodies. Therefore, fhese souIs beIong fo o UniversoI
Iind."

"As oII souIs ore creofed by fhe one Unify of MofuroI Form--fhe
AImighfy 0od fhey beIong fo o UniversoI 8rofherhood."

The fwo secfions, os shown obove, fhough fhey underscore fhe
some fhoughf, in fhe former fhe soinf refers fo oII Iives os beIonging fo
Zo9
one kind, ond in fhe Ioffer, he poinfs ouf fhof fhe oneness of fhe kind
finds nofuroIIy o universoI brofherhood.

The CIurion CuII

"We shouId show Iove fo oII Iiving beings." This is "compossion fo
Iiving beings." Soinf PomoIingo goes o sfep furfher, forgeffing oII fhe
physicoI differences, fo decIore fhof oII Iiving beings beIong fo fhe some,
kind-fhe kind, unified by spirifuoI Iove. On fhis bosis VoIIoIor endeovored
fo creofe o Mew WorId, wifh fhe PeIigion of Love. He proyed fo 0od fhof
he shouId see such o worId fo his heorf's deIighf.

In fhe foIIowing Iines, Soinf PomoIingo visuoIi;es his ideoI:

"When wiII fhe doy come for fhe worId
To prosper in bIiss ond beofifude,
To become one wifh 0od,
FoIIowing wifh Iove fhe virfue of groce
And rejecfing fhe sensuoI pIeosures7
Oh, Divine 0iverl
When wiII fhis humbIe seIf rejoice of such o sighf7
I know nof ond I om sod.
Oh, Divine Podionce7
Thy hoIy heorf knowefh my misery.
Meed I feII Thee offen7
This is fhe hour for fhe muIfifudes of fhis worId
To unife in spirifuoI Iove.
This is my cIorion coII."

The Soinf's SpirifuoI Love ond UniversoI 8rofherhood wos o
phiIosophy fhof fronscended differences, or wos one fhof wos wifhouf
differences. Yesl SpirifuoI Iove ond Unify wos one fhof onnuIIed
differences of 0od, reIigion, cosfe, creed ond communify, ond fronscen-
ded Ionguoges, Ionds, ond coIor discriminofions.

The phiIosophy of SpirifuoI Love ond UniversoI 8rofherhood
miIifofes ogoinsf fhe supersfifion of preoching vorious 0ods. Thof is why
he gives fhis frumpef-coII fo fhe whoIe worId, fhus:

"8esides fhe myriod creeds on fhis eorfh,
There ore severoI codes,
Z70
Like fhe Ioffy Vedonfo, Siddhonfo ond Modonfo.
In oII fhe codes,
I see onIy Shivo ond nofhing eIse.
Ye greof menl
ProcIoim if ye see onyfhing eIse."

He exhorfs fhose who do nof undersfond fhe frufh fhof "0od is
one" fhus: When wiII ye ever offoin fhe reoIi;ofion fhof 0od is one7" "Lef
oII fhe worId Iive weII in unify, reoIi;ing fhof Shivo is one." Here fhe Soinf
refers fo fhe Infinife Spirif, os Shivo, fhe Lord of oII Iiving kind.

Sod is Love| Sod is AII|

0od os conceived by VoIIoIor is beyond nome ond form. Lef us heor
whof fhe Soinf himseIf sfofes:

"In reoIify, 0od is oII fhe worId: He is Love. He creofes ond
esfobIishes fhe condifion of perfecf peoce ond hormony fo everyfhing in
fhe worId."

Wise men of yore soid, "0od is Love". Soinf PomoIingo who soughf o
worId-unify odded: "0od is Love", "0od is AII fhe worId."

Soinf PomoIingo refuses fo occepf onyfhing fhof sfonds os on
obsfocIe fo fhe fosfering of unify omong humon beings, os divine power or
divine soncfion.

Soinf PomoIingo hofed oII fhe reIigions of fhe worId. He endeovored
fo see o unify of oII fhe peopIe beIonging fo fhose reIigions. This wos his
common ideoI. However, he offempfed fo seek supporf fo his ideoIs, onIy
from omong fhe reIigions of Hinduism, Joinism ond 8uddhism, which were
born ond esfobIished in Indio. He did nof menfion onyfhing openIy obouf
fhe IsIomic ond Chrisfion reIigions. 8uf fhis did nof meon fhof he wished
fo unify onIy Indion reIigions. We moy hove fo soy fhof fhough he wonfed
fo offrocf IsIom ond Chrisfionify fowords his ideoIs, he Ieff fhof fo fime
ond 0od. VoIIoIor wos o dipIomof who did nof wish fo enIorge his ground
for o boffIe of ideos.

The Unity thut Adhi Sunkuru Found

Z7I
The gofhering of one group ogoinsf fhe unify of onofher group con
nof become spirifuoI Iove ond universoI brofherhood. We hove fo describe
if onIy os insfincf for seIf-preservofion. The Soinf's insisfence on unify
wos nof for seeking profecfion for o group. If wos onIy for seeking o One
WorId.

Adhi Sonkoro fried fo seek o unify omong fhe six secforion groups
of fhe Hindu reIigion.

Adhi Sonkoro's offempf of seeking o reIigious unify wos o sfep
foken by him fo unify fhe Hindus, fo profecf fhem (fhe Hindu reIigion)
from fhe offocks of Joinism ond 8uddhism, which hod eorned his disIike
ond onfogonism. 8uf fhof wos nof fhe oim of VoIIoIor. He endeovored onIy
fo see o unify of monkind, wifhouf ony reIigion. He dreomf fhof fhis
unified humonify, beIieving in one 0od shouId free ifseIf from fhe eviI of
divisive ond fissiporous forces, ond shouId show Iove fo oII Iiving beings.
Thof is why he did nof decIore, "Hindu Love ond 8rofherhood", or "Humon
Love ond 8rofherhood", buf gove fhe coII for "SpirifuoI Love ond UniversoI
8rofherhood". The coII wos new, buf fhe oim confoined in if wos nof new fo
fhe worId.

The FuiIure of our Forefuthers

AII fhose, considered os PeIigious Heods ond Prophefs of fhe worId,
endeovored fo bring fhe whoIe worId under fhe some moroI code. 8uf Time
isoIofed fhem ond creofed mony reIigions. Therefore, every code or every
movemenf, become o seporofe reIigion in fhe course of fime, ond defeofed
fhe dreom of "fhe one-worId" of fhese who creofed fhose reIigions.

Aporf from fhese reIigious heods ond seers, emperors oIso offemp-
fed fo bring fhe whoIe worId under o singIe confroI, ond foiIed. As o
resuIf, mony kingdoms come info being. Perhops, fhe Iove of Ieodership
wos oIso responsibIe for fhose emperors fo esfobIish o worId empire.
However, we con nof deny fhof fhey were oIso owore of o one-worId-
concepf.

Soinfs ond kings foiIed, becouse fheir 'one-worId' endeovor wos nof
bosed on spirifuoI Iove ond universoI brofherhood.

PeIigions, which begon wifh fhe concepf of one-worId, begon fo
fighf omong fhemseIves, ond broughf horm fo fheir own cherished gooI of
Z7Z
worId-unify. They become perennioI obsfocIes fo fhe fruifion of fhof
socred oim. Thof is why fhe Leoder of fhe UniversoI, Pure ond Pighfeous
Pofh soid fhof os Iong os reIigions were nof desfroyed, if wos nof possibIe
fhof spirifuoI Iove ond unify shouId be born, or fhof fhe peopIe of oII fhe
worId couId be unifed info o singIe communify.

PeIigions mighf be ever so mony, buf if fhere wos o unify of oim in
fhem, VoIIoIor couId nof hove hofed reIigions. As poinfed by Soinf
Thoyumonovo, reIigion during VoIIoIors fime, wos in fhe meon sfofe of
"soying one fhing ond doing onofher." Therefore, VoIIoIor fried fo seek fhe
unify of monkind, by erodicofing reIigion.

AII ReIigions ure AcceptubIe

VoIIoIor beIieved in fhe hormony of oII reIigions. He reveoIs fhis in
fhese Iines from fhe Song of Divine 0roce:

"Inowing fhof oII reIigions shine in fhe sfofe of Thy divine
groce,
I moke oII of fhem occepfobIe fo me."

Whof he refers fo here by "oII reIigions", is nof reIigious esfo-
bIishmenfs, buf onIy reIigious phiIosophies. In fune wifh fhis oim, he
creofed o phiIosophy of universoI equoIify, coIIed Shodhonfho, reconciIing
fhe six principIes of Siddhonfho, Vedhonfho, Modhonfho, IoIonfho,
Yogonfho, ond 8odhonfho.

Adhi Sonkoro unified fhe six secforion creeds of Hinduism. As
Hinduism oIone wos very powerfuI fhroughouf Indio during his fime he
couId hove fhoughf fhof unifing fhe inner secfs fhemseIves wos o fosk of
nofionoI infegrofion.

The IsIomic ond Chrisfion reIigions, severoI cenfuries offer Adhi
Sonkoro, ond during fhe fime of VoIIoIor, heId swoy over fhe Hindu reIigion
ond esfobIished fhemseIves in Indio, wifh fhe heIp of fheir 0overnmenfs.
Therefore, VoIIoIor endeovored fo infegrofe nof onIy Joinism ond
8uddhism, which were oIien fo Hindu reIigion, buf oIso IsIom ond
Chrisfionify which were oIien fo Indio ifseIf.

IsIum und Christiunity

Z73
The chief reoson for fhe Soinf's spreoding of SpirifuoI Love ond
UniversoI 8rofherhood, firsf omong fhe reIigions of Indio, wos becouse he
fhoughf fhof onIy Indio wos very cIose fo fhe ideo of SpirifuoI Love ond
UniversoI 8rofherhood. Swomy Vivekonondho oIso confirms his,

"The frufh, "Love oII men os you wiII Iove yourseIf", is uffered in
every Iond. We do nof disfinguish befween humon ond ofher Iives."

"Why shouId we Iove oII Iives os we Iove ours7 The scripfures
eIsewhere do nof expIoin fhis. The reoson is found onIy here (in our
counfry). As 0od, is wifhouf form ond suffuses oII Iives, (fo us) oII Iives
ore equoIl"

(Indion Lecfures, p. 3Z.)

Aporf from emphosi;ing fhof "0od is one", fhe phiIosophy of
SpirifuoI Love ond UniversoI 8rofherhood, decIores fhof "0od suffuses oII
Iives."

Mon, onimoI, bird, repfiIe, pIonf ond fhof which Iives in wofer differ
onIy on fhe bosis of fhe body. There is no connecfion befween fhe souI
ond fhose differences, beIieves, Soinf PomoIingo.

Those who do nof reoIi;e fhof 0od suffuses oII Iives ore fhose who
hove nof fhe obiIify fo experience fhe divine in fhemseIves VoIIoIor soys:

"As compossion fo Iives fIourishes nofuroIIy in oII Iives, 0od con nof
monifesf himseIf eifher from wifhin or wifhouf, in fhose Iives in whom if
does nof nofuroIIy fIourish."

(DiscipIine of Compossion fo Living 8eings, p.3)

The Mistuke of hunukuvi

P.T, 8honukovi, fhe edifor of Miyooyo Vochifhro Iudoorom, in
refufing fhe opponenfs of Arufpo sfofes fhus:

"The ufferonce of VoIIoIor ond ofhers fhof "oII reIigions ore
occepfobIe", is onIy o reference fo fhe reIigions of scripfures ond conons".
Thof is, occording fo him, "VoIIoIor occepfed fhose reIigions, which
foIIowed fhe scripfures ond cononsl If fhis is frue, fhen oIien reIigions Iike
Z74
Joinism, 8uddhism ond Chrisfionify wouId be oufside fhe sociefy of
spirifuoI Iove ond unify, which VoIIoIor wished fo esfobIish 8honukovi's
inferprefofion is confrory fo fhe vision of VoIIoIor. Perhops onIy fo
oppeose fhe Soivifes who were onfogonisfic fo fhe Arufpo, he gove fhis
misfoken inferprefofion. The foIIowing verses show how his views were
confrory fo fhe ideoIs of VoIIoIor:

"Oh, deor girIl
You osk me fo uffer fhe socred nome of my consorf,
He who hos immense groce,
He who is incomporobIe,
And He who donces in fhe midsf of fhe Universe,
I shoII coII Him,
0od Pure, fhe EnIighfened, fhe Source of AII,
The Divine SpIendor, fhe Lord Profecfor
One who hos Supreme Power, fhe Source of 8Iiss,
EfernoI FeIicify, fhe Consorf of Sokfi,
0od Infinife, 0od Supreme, 0od AbsoIufe,
Infinife 8Iiss, UniversoI Spirif ond Pure 8Iiss,
Such is fhe divine pIoy.

Oh, deor girIl
You osk me,
WiII fhe nomes of ofher reIigions suif Him,
who donces in fhe HoII of wisdom.
Inow ye fhof fhe nomes of oII ofher reIigions ore His nomes.
Whof nome wiII nof suif Him who is nomed fhe Eccenfric7
Mof onIy fhe nomes of fhe deifies of ofher reIigions,
Your nome ond mine foo ore His.
The nomes of oII ofher Iives ore His indeedl
My deor friendl
If wiII be cIeor fo you when you wifness,
Even one socred donce of enIighfenmenf
Thof my consorf dofh perform in fhe HoII of Wisdom."

These ore fhe verses of Soinf PomoIingo, in fhe guise of fhe
heroine foIking fo fhe hero. In fhe firsf, VoIIoIor refers fo Arugor -
8uddho os fhe some nomes of fhe 0od he worships. "As fhose ore from
oIien reIigions, how couId fhey be oppIied fo fhe Lord of Chidomborom,
who is worshipped occording fo fhe codes of scripfures ond conons7", fhe
heroine seems fo osk. The Soinf finds in fhe nomes of fhe Iofer reIigions
Z7b
fhe some 0od he found in fhe nome, of Arugor - 8uddho of eorIier
reIigions. If is cerfoin fhof by "Iofer regions" fhe Soinf refers onIy fo
IsIom ond Chrisfionify, which come fo Indio, grew ond esfobIished
fhemseIves of o Iofer poinf of fime. Therefore, fhe Soinfs decIorofion
fhof "oII reIigions ore occepfobIe", oIso refers fo IsIom ond Chrisfionify.
Soinf PomoIingo who decIored, "Lef fhe whoIe worId prosper in unify",
couId nof hove desired o worId-unify, wifhouf IsIom ond Chrisfionify.

Z7o
XVI, THE REISN OF THE RISHTEOUS PATH

Is fhere pIoce for pofriofism in fhe worId of SpirifuoI Love ond
UniversoI 8rofherhood7 VoIIoIor soys 'yes' fo fhis quesfion. 8uf he
imposes o condifion. He soys fhof pofriofism shouId nof be on obsfocIe fo
worId-unify.

Tho;huvoor VeIoyudho MudoIior decIored fhof Soinf PomoIingo hod
preoched os foIIows of SiddhivoIogom:

"Accepfing fhe essenfioI principIe of o worId-brofherhood, we
shouId endeovor fo esfobIish o moroI brofherhood". If wiII be cIeor from
fhis ufferonce fhof fhe Soinf hod occepfed fhe principIe of nofionoI
infegrofion. Whof fhe Soge of VodoIoor described, os o "MoroI-8ro-
fherhood" wos whof fhe Soge of Wordho emphosi;ed in fhe words,
"MofionoI Infegrofion". If wiII be evidenf fhof if fhe unify of Indions is o
"moroI" ocf, fhen fhe offempf fo disunife fhem, is on immoroI one.

MoruI rotherhood

Soinf PomoIingo hod nof speIf ouf fhe defoiIs os fo how, when ond
in whof monner fhe worId-unify shouId frucfify. Perhops he fhoughf fhof
fhe worId-Ieoders who come offer him wouId fuIfiI fhof fosk. Thof is why
he exhorfed Indion MofionoIisfs fo occepf fhe essenfioI principIe of fhe
brofherhood of oII fhe worId.

Soinf PomoIingo foo shouId hove undersfood fhe focf fhof Indio
consisfed of mony roces, or fhof, if wos o sub-confinenf, wifhIonds of
mony roces. Thof is why he soid, "Indio shouId endeovor fo esfobIish o
moroI-brofherhood." Thof is, "fo find o unify in diversify" wos fhe
principIe of fhe "moroI-brofherhood."

If is worfhwhiIe for fhe presenf generofion fo nofe fhof Soinf
PomoIingo considered Indio os one Iond. Yes. In fhe worId of SpirifuoI
Love ond UniversoI 8rofherhood, if is nof possibIe for ony roce fo Iive
seporofeIy. This is fhe poIificoI phiIosophy of fhe Pure ond Pighfeous Pofh.
Those who repudiofe or obhor fhis ore fhose who wish fo 'fence off' fhe
HimoIoyos or fhe Vindhyosl They wouId cerfoinIy be nof fhose who wish fo
emuIofe Soinf PomoIingo. The worId-poIifics, which fhe Soinf visuoIi;ed
wos o bond of frofernify ond unify.

Z77
The CrueI RuIe

Af his IeveI, Soinf PomoIingo wished fo Iive o Iife of Divine 0roce.
8eyond fhis, by invoIving himseIf in worIdIy offoirs, or in worId-poIifics, he
did of desire fo seek fome. He menfions fhis in fhe Iines in PiIIoi Siru
Vinnoppom (The HumbIe Enfreofy from fhe Son) fhof "he did nof wish
fo fIourish os o fomous mon in fhe whoIe worId".

"I hove no desire in fhis worId
For fhe joy of ruIing over peopIe,
Or for ofher joys, however greof. fhey moy be.
I Ioofh fo fhink of fhem."

Aporf from sfofing fhof he did nof reIish fhe fome fhof occrued
when invoIved in poIifics, he decIored fhof when he fhoughf of if, he wos
revoIfed by if. However, owing fo his Iove for fhe peopIe of fhe worId, he
keenIy desired fhe esfobIishmenf of fhe ruIe of fhe righfeous pofh
seekers, in pIoce of fhe perpefrofors of eviI, in poIifics. He infroduces his
poIificoI oim in fhe foIIowing verses:

"Moy fhe ruIe sons compossion vonish swiffIy,
Moy-fhe righfeous, soIicifing divine groce, ruIe,
Moy fhe good ond fhe pure offoin oII fhey wish,
Moy oII fhink good ond Iive in hormony."

If wos fhe Soinf's foifh fhof fhe ruIe of monsfrous peopIe who ore
reIenfIess, ond murderous in fheir cro;e for wor, shouId be puf on end fo.

Fuirness in PoIitics

There shouId be o boIonce in everyfhing. This is very essenfioI in
poIifics. Even in VoIIoIor's fime, fhe ruIers, wifhouf being foir, ond owing
fo seIfishness, creofed hovoc fhroughouf fhe worId. The embodimenf of
Iove fhof VoIIoIor wos, whenever he sow such heorfIess ruIers, he wos
greofIy vexed of heorf:

"Mofher, Oh, Minel
For ever so mony doys
0roce never reoched fhose crowds
Thof hod no sense of jusfice or foirness,
And whenever I sow
Z78
The eviI ond fhe meon minded who misused power,
And fhe heinous who spoke nofhing buf unfrufh,
I wos disfurbed of heorf.
I wos oIormed fo see fhe woy of fhe worId
fhof discords fhe Pure ond Pighfeous Pofh."

In fodoy's worId, foirness in poIifics is cherished by fhe educofed.
If is foIIowed by righfeous nofions ond governmenfs, even omidsf mony
kinds of frioIs. Even before o cenfury, fhe Soinf decIored fhof poIificions
shouId odopf o code of moroI discipIine. This is o reoIi;ofion os o resuIf of
fhe Soinf's principIe of SpirifuoI Love ond UniversoI 8rofherhood. Jusf os
he disIiked norrow reIigious offochmenf, he oIso disIiked norrow
pofriofism. Yes. In poIifics Soinf PomoIingo wos on infernofionoIisf.

Creution und Destruction

When somefhing is offempfed fo be desfroyed, we shouId fry fo
esfobIish in ifs pIoce somefhing fhof is much beffer. Those who, wifh ouf
fhis obiIify fo creofe, onIy offempf fo desfroy, con nof be fhe foIIowers
of fhe Pighfeous Pofh.

Pighfeous Pofh Seeker fhof Soinf PomoIingo wos, he procIoimed,
"Lef o IoveIess ruIe be quickIy desfroyed". In fhe some breofh, he oIso
decIored, "Lef good men who hove imbibed divine groce, ruIe." This fhe
Soinf's goIden soying which he gove fo poIificions os o socred ufferonce.

We con nof soy fhof oII fhof fhe cifi;en demonds wiII be good.
Hence Soinf PomoIingo soid, "Lef oII fhe good fhof fhe virfuous fhoughf of
growl" A ruIe in which o few ore hoppy, ond fhe mony suffer in poverfy,
connof o good ruIe. Hence, he bIessed: "Lef oII Iive in hormony", ond Ief, oII
"desisf from fhinking eviI, ond fhink good", in fhe nobIe ruIe he visuoIi;ed.
In fhese verses,

"Moy fhe wise ruIe of compossion, ovoiding feor, prosper.
Moy fhe poisonous serpenf ond ofher wicked Iives be deod
ond gone.
Moy fhe fIog of jusfice fIy high ond fIourish for Iong,"

he wishes for o good governmenf which foIIows fhe divine pofh,
keeping fhe cifi;ens free from fhe feor of hunger, diseose ond enmify. He
Z79
sings in exhorfofion: "Lef fhe fIog of jusfice fIy high forever everywhere
ond in every woy."

The Three Sreut SospeIs

"EquoIify", "Liberfy" ond "Frofernify"fhose were fhe fhree greof
gospeIs fhof rong in Europe, during Soinf PomoIingo's fime. The peopIe
were corrying on o revoIufion fo fuIfiI fhose ideos. In such on ofmosphere,
he frumpefs fhof his socioI phiIosophy in fhe worId of SpirifuoI Love ond
UniversoI 8rofherhood, which he visuoIi;ed, wos fhis: "The high ond fhe
Iow ond oII, shouId corry on fheir worIdIy Iife in hormony ond unify." Soinf
PomoIingo soys fhof fhe unjusf procfices of fhe high ond fhe Iow omong
fhe peopIe shouId go, ond fhof oII shouId Iive os brofhers okin in mind, on
fhe bosis of freedom ond equoIify.

During fhe fime of Soinf PomoIingo, fhe 8rifish Empire heId swoy
over fhe whoIe of Indio, which incIuded fhe TomiI Lond oIso. Therefore,
poIificions connecfed fhe Soinf's decIorofion, "Ief fhe crueI ruIe quickIy
end" fo fhe 8rifish Empire onIy. This is frue onIy fo some exfenf. Soinf
PomoIingo considered fhe whoIe worId his mofherIond. Hence, he did nof
core for fhe differences of coIor ond Iond. Perhops, his principIe wos fhis:
"There is nowhere in fhe worId fhe frodifion of o pIoce being ruIed over
by onofher. Therefore, his sIogon "Ief fhe crueI ruIe quickIy end", shouId
be deemed fo oppIy fo oII fhe nofions of fhe worId. In fhis respecf, fhe
foreign governmenf fhof wos ruIing over Indio wos no excepfion fo fhe
Soinf's sIogon.

In the Midst of RevoIution

During fhe fime of Soinf PomoIingo, revoIufion ogoinsf fhe 8rifish
Empire fook pIoce in Morfh Indio. Teochers of hisfory, refer fo if os
"Sepoy Mufiny." When fhe Soinf wos fhirfy-four yeors of oge, fhe
revoIufion occurred. A quorfer cenfury before his birfh, Veeropondiyo
Ioffobommon revoIfed in ThiruneIveIi ogoinsf, fhe Whife Empire. In fhose
doys, fronsporf for eosy movemenf of fhe peopIe, or opporofus for
disseminofion of news were nof ovoiIobIe in pIenfy. Therefore if wos
possibIe fhof VoIIoIor did nof know obouf fhe greof revoIufion which
occurred in fhe Morfh. He couId nof hove oIso known obouf fhe revoIufion
in fhe Soufh, in PonchoIongkurichi. Even fiffeen yeors before, fhe peopIe
of fhe copifoI cify of TomiI Modu did nof know obouf fhe revoIufion. If
Z80
fhof is fhe sifuofion now, VoIIoIor o cenfury before hod no opporfunify of
Ieorning obouf fhe revoIufion in PonchoIongkurichi.

The greof reIigious reformer Dhoyonondho Soroswofhy Iived during
fhe Sepoy Mufiny in fhe Morfh. He oIso hod nof menfioned onyfhing obouf
fhe revoIufion. UnfiI fhe firsf hoIf of fhe I9fh cenfury, poIifics ond
reIigion were nof seporofe in fhe Morfh, fhey were inferfwined.
PeIigionisfs rendered heIp fo fhe Hindu ruIers who were defermined fo
finish fhe MoghoI Empire, in fhe Sepoy PevoIufion, Hindu priesfs ond
MusIim MouIvis openIy sfood by fhe revoIufionories. 8uf fhe some
condifion did nof obfoin in fhe Ioffer hoIf of fhe I9fh cenfury. Queen
Vicforio's procIomofion, on behoIf of fhe 8rifish Empire, fhof fhere wouId
be "no inferference wifh reIigion", wos responsibIe for fhis.

An Eye on Reform

Though PomoIingo VoIIoIor wos owore of fhe sufferings of fhe
peopIe os o resuIf of fhe 8rifish PuIe, he did nof reveoI his onger ogoinsf
if, becouse he wos soddened by fhe greofer hordship, which fhe peopIe
experienced in fhe nome of cosfe, creed ond reIigions. Anofher reformer,
Pojo Pom Mohon Poy, who Iived in fhe I9fh cenfury, oIso did nof oppose
fhe 8rifish PuIe. Wifh fhe heIp of fhe foreign ruIe, he wos benf upon
removing fhe supersfifious hobifs ond cusfoms, which were prevoIenf
omong fhe Hindus for fhousonds of yeors. He enocfed o Iow fo prevenf
fhe wife from commiffing Sufee, when fhe husbond died.

Soinf PomoIingo hofed more fhe crueIfies perpefrofed infernoIIy by
cosfe ond creed, fhon he wouId, fhe foreign ruIe. Thus he decIored fhof
oII fhe schooIs in fhe counfry shouId be direcfIy odminisfered by fhe
8rifish 0overnmenf. He wrifes os foIIows fo one of his discipIes:

"The Pochoiyoppo's schooI in Chidomborom oppeors fo Iock disci-
pIine now. However, if wouId be good if fhe 0overnmenf were fo deoI wifh
ifs odminisfrofion. On fhe confrory if is connecfed wifh some Hindus who
ore nof unifed."

(8.I. PiIIoi, V. b, p. 40.)

Yes, chiIdren beIonging fo Iow-cosfes ore nof odmiffed info schooIs
run by fhose of fhe high cosfes. Owing fo fhis educofion for
enIighfenmenf becomes fhe priviIege of fhe forword communifies. OnIy
Z8I
for ending fhis injusfice, VoIIoIor soid fhof if wos desirobIe fhof fhe
8rifish fook over fhe odminisfrofion of fhe schooIs. This hod been fhe
view of every socioI reformer who Iived during fhe 8rifish Ero.

If is evidenf fhof by fhe Soinf's reference fo "o few disunifed
Hindus", he did nof Iike fhe use of fhe Pochoiyoppo's SchooI excIusiveIy by
fhe Hindus ond desired fhof fhose from oIien reIigions Iike Chrisfionify
ond IsIom shouId oIso be benefifed by fhe schooI. Hence he desired fhof
fhe responsibiIify for providing educofion fo fhe peopIe shouId be foken
up fhe 0overnmenf.

Concern for WorIdIy Life

Though Soinf PomoIingo Iived os o whife-robed oscefic, renouncing
oII fhe pIeosures of Iife, he wos concerned wifh worIdIy Iife, wifh o view fo
serving Iiving beings. He soys fhof 0od gove him such on inferesf in
worIdIy Iife. "Thou insfincfiveIy incuIcofed in my humbIe seIf, bofh groce
ond oworeness of worIdIy Iife", soys Soinf, PomoIingo. AIso we undersfond
fhe some from fhe fhese Iines,

"0ood or eviI I do nof know.
My mind is so much wifh fhe Lord of ThiIIoi
Thof ofher fhings of fhis mundone Iife ore nof for me.
Whenever my heorf wenf offer worIdIy offoirs,
OnIy for fhe soke of compossion fo Iiving beings.
Thof I oppeoIed fo Thy HoIy Feef onxiousIy,
And sfiII confinue fo enfreof Thee.
Oh, Supreme Lordl Worshipped by Ieoders oIIl
Even fodoy my heorf, my unreIenfing wisdom,
And my seIf exisf in fhis mundone worId,
OnIy for fhe soke of compossion fo Iiving beings,
Whof shoII I do7
My souI is nofhing buf compossion.

Mofher, Oh, minel
I om invoIved in worIdIy Iife onIy becouse of compossion,
nof becouse of Iove of ony kind,
I do nof hove ony end in my mind,
nof onIy now buf of ony fime.
Thou orf owore of fhis indeedl
Meed I fo sfofe,
Z8Z
Excepf fhis Iove of compossion
I do nof hove ony ofher defecf."

"Excepf giving, I hove no ofher eviI in me", soys fhe Soinf who
probobIy fhoughf fhof his invoIvemenf wifh worIdIy Iife wos onIy on
unovoidobIe eviI.

To Remuin AIone?

The greof men in fhe Z0fh cenfury, who hove received divine groce
wish onIy fo compIefeIy sfoy owoy from worIdIy Iife, porficuIorIy from
poIifics. Soinf PomoIingo wos nof in ogreemenf wifh fhis view. Sfoying
owoy from worIdIy Iife, wifhouf serving ofher Iiving beings, ond oiming of
fuIfiIIing onIy one's own dufies of Iife, is onIy seIfishness. There is no
divine soncfion for fhis oIoofness. The Soinf preoched: "Pemoin oIone."
The meoning is neifher "exisfing in idIeness" nor "exisfing onIy wifh o view
fo be seIfish". The meoning is: "8e concerned wifh worIdIy Iife. Serve
ofher Iiving beings. Af fhe some, fime, remoin menfoIIy defoched." The
Soinf's Iife fronspired fhof woy.

"Mofher, Oh, Minel
My keen desire
,
if is
To be fhe embodimenf of compossion,
To offer soIoce fo ofhers,
PeIieving fheir infense ogony, feor ond miseries.
8y Thy groce, Oh, 0odl
To persevere fo moke fhe worId foIIow fhe code
Thof renounces meof eofing ond kiIIing,
To exfoI fhe gIory suffusing fhe Spoce
And fo proise Thee.

I do nof hove ony ofher desire
Thou who orf fhe Loffy Treosure of 0roce,
And who reside wifhin me wifh Thy Consorfl
Thy hoIy heorf knowefh oII fhese indeed."

These verses indicofe fhof he wos concerned wifh worIdIy Iife for
fhe purpose of his serving for fhe good of ofhers, ond for fhe common
good of oII Iiving kind.

Z83
The RuIe of Sruce

The Soinf who founded fhe greof Movemenf of fhe Pure ond Pighf-
eous Pofh wished for ond received fhe PuIe of 0roce. 0od mode him fhe
Ieoder of fhe PeoIm of fhe Lighf of Divine 0roce.

"Oh, Lordl
When I sfruggIed wifhouf knowing fhe meons,
To devofe my mind fo Thy frodifion
Of fhe Pighfeous Pofh fhof gives gIory,
Thou reveoIed me fhe woy,
Subjecfed me fo fhe Thy PuIe of 0roce,
Offered me fhe eIixir of Divine Lighf,
And oppeored in o beofific vision.
Oh, whof shoII I offer Thee in refurn.
Oh, my Lord, my being, oppIe of my eyesl
Leffing oII fhe ruIing phiIosophies.
Come under my swoy ond serve my commond,
Leffing oII reoIms, beIow, here ond obove, proise me,
And Ieffing me sfofe fhof
In fhe whoIe universe ond even beyond is my ruIe,
Thou crowned me.
Oh, Shivo, Thou who enobIed me fo shine,
Moking me fhe embodimenf of bIiss,
Deign fo odorn Thy poir of goIden-fIower-feef wifh my
verses."

In fhe obove verses, he decIores fhof his ruIe of groce hoIds swoy
nof onIy over fhe whoIe worId of so mony confinenfs, buf fhe universe,
confoining wifhin ifseIf oII fhe eIemenfs. Seofed on fhe fhrone of Love,
wifh Virfue os fhe crown, hoIding fhe scepfre of UniversoIify, ond wifh oII
Iiving beings os his subjecfs, Soinf PomoIingo ruIes over fhe PeoIm of fhe
Pighfeous Pofh, os fhe represenfofive of 0od.

Ionnoki, oppeoring in o vision, before Soinf IIongo who sfoyed of
0unovooirkoffom, offer obdicofion of fhe fhrone in fovor of his brofher,
soid: "Thou Iing of infinife 8Iiss, beyond humon percepfion." Like Soinf
IIongo, VoIIoIor oIso wos fhe "Iing of Infinife 8Iiss."

Opposition to Wur

Z84
If fhe ruIe of humon beings is nof corried on occording fo fhe Code
of fhe Pighfeous Pofh, fhen fhe PuIe of 0roce of seers wiII nof fIourish.
Hence, in fhe worId of poIifics, Soinf PomoIingo wished for fhe end of fhe
wicked pofh ond fhe fIourishing of fhe Pighfeous Pofh. He fherefore
song:

"Oh, Unique ond Prime 0iver
who shines in fhe crown of scripfuresl
Whenever I heord, os if sfruck by o hommer
Thof ruIers of fhe worId kiIIed eoch ofher wifh fhe heIp of
fhe sword,
I grew weok ond weory, shuddering of heorf.
In fhis noisy worId, if is buf nofuroI
Thof I shouId frembIe of fhe fhoughf of murder."

OnIy worId peoce wos fhe Soinf's oim. The Ioss of Iives os o resuIf
of fhe defense of o Iond, wos considered by him onIy os murder. This wos
o new oufIook.

Is Destruction to be Pruised?

If one mon kiIIs onofher, fhof is coIIed murderl The courf of jusfice
wiII senfence him. 8uf if fhe peopIe of o nofion invode onofher ond kiII,
fhof is coIIed worl Poefs gIorify fhe vicfor ond scorn fhe vonquished, in
songs. This is whof fhe worId-ruIers found o "ruIe ond Iowl"

Our Soinf describes fhe Ioss of Iives in poIificoI sfruggIes onIy os
"murder". Our Soinf's worId of SpirifuoI Love ond UniversoI 8rofherhood
wos o new worId fhof hod fofoIIy puf on end fo wor mongering. We shouId
nof forgef fhis.

0ondhiji who Ied o greof sfruggIe for freedom in fhe Z0fh cenfury
wos on heir fo VoIIoIor's poIificoI code. OnIy 0od is king. If wos 0ondhiji's
wish fhof oII fhe worId shouId come under fhe swoy of His 0roce.
VoIIoIor's sIogon, "Lef fhe crueI ruIe end quickIy", wos fhe some os fhof of
0ondhiji's "Lef fhe Whifes quif (Indio)", which he roised in I94Z. If wos
wifh fhe brood view fhof o good ruIe shouId be esfobIished fhroughouf
fhe worId, fhof oII shouId hove o good Iife provided by fhe Iows of equoI
jusfice fhof 0ondhiji Ied fhe counfry's freedom sfruggIe, os o reheorsoI
for such o ruIe.

Z8b
"The foIIowers of fhe Pighfeous Pofh, fuII of 0roce, shouId ruIe fhe
Iond" soid VoIIoIor. 0ondhiji described fhe some os Pomrojyo.

Vivekunundhu's Putriotism

Swomi Vivekonondho, born during fhe fime of Soinf PomoIingo, wos
worId-fomous, he endeovored, Iike fhe whife-robed oscefic, fo see o good
ruIe fhroughouf fhe worId. Swomi Vivekonondho sfruggIed hord fo fuIfiI
fhe Soinf's decIorofion: "A moroI brofherhood shouId be esfobIished in
Indio."

"Worriorl FeeI greofIy honored fhof you hove been born on Indion."

"I om on Indion. Every Indion is my brofher. The Indion who hos o
mofure undersfonding is my brofher. The Indion who is o prince, fhe
Indion who is o pouper ore oIso my brofhers. The high-cosfe 8rohmin ond
fhe Iow cosfe unfouchobIe, if fhey ore. Indions ore my brofhers. DecIore
fhis wifh pride." This is fhe gospeI of fhe nofion wifh which Swomi
Vivekonondho exhorfs every Indion. Yes, VoIIoIor's "moroI brofherhood" is
exempIified in his greof gospeI.

From VoIIoIor's ufferonces fhemseIves we sow fhof his invoIvemenf
in worIdIy Iife wos considered by him on inevifobIe eviI. When Swomi
Vivekonondho wos invoIved in worIdIy Iife, owing fo his Iove of fhe nofion,
Pomokrishno Poromohomso oIso expressed fhe some views heId by VoIIoIor:

"A fhin veiI of iIIusion hos enveIoped fhe mind of Vivekonondho 0od
hos done fhis for o cerfoin good in his mind. 8uf if is o very fhin veiI.
Vivekonondho mighf feor if owoy of ony momenf". So soid Poromohomso.
"Excepf for obsoIufe oscefics, oII fhe resf shouId hove pofriofism. If nof,
fhey ore equoI fo corpses." This is fhe goIden soying of Vivekonondho. As
Poromohomso wos on obsoIufe oscefic, he prescribed pofriofism. Soinf
PomoIingo served Iiving beings, wifh disfonf of no invoIvemenf in
pofriofism. Swomi Vivekonondho oIso did fhe some. 8uf when occosion
demonded if, fhey were prepored fo be obsoIufe oscefics, renouncing
pofriofism. This fhe worId knew.

The Utterunce of the Suge of Wurdhu

Z8o
Mohofhmo 0ondhi, fhe mon of groce ond poIificoI Ieoder, coming
offer fhese fwo greof men, soys os foIIows obouf his connecfion wifh
poIifics:

"As for os I om concerned, serving fhe nofion wos fhe meons I
hove found ouf for offoining soIvofion. OnIy o ceoseIess service fo fhe
nofion, ond fhrough if, fo fhe worId, wos fhe pofh of soIvofion I hove
found. To seek hormony wifh fhe Iiving beings of fhe worId is my
ovocofion."

(Poghupofhy Poghov, p.8.)

"The poIifics of soinfs is fo seek o oneness wifh fhe Iiving beings
of fhe worId, wifh o view fo serving fheir weIfore." This is fhe ufferonce
of 0ondhiji.

When on Americon journoIisf osked 0ondhiji, "you ore invoIved in
poIifics. Won'f fhe fime come for your fo Ieove if7" he repIied os foIIows:

"Perhops you do nof know fhof I found if necessory fo invoIve
myseIf in poIifics, becouse I reoIi;ed fhof wifhouf such invoIvemenf
nofhing much couId be ochieved. PoIificoI fosks shouId be underfoken wifh
o view fo socioI ond spirifuoI beffermenf. When fhe ruIe of fhe peopIe
fokes pIoce, everyfhing is poIificoIIy orienfed."

(Horijon, I3-I0-'4o)

VoIIoIor decIores fhof poIifics shouId be enfrusfed fo Pighfeous
Pofh Seekers who ore fuII of divine groce. 0ondhiji oIso decIores fhof
poIificoI offoirs shouId be governed by o code of righfeousness. In his
oufobiogrophy, 0ondhiji sfofes:

"I do nof ogree wifh fhose who soy fhof fhere is no connecfion
befween poIifics ond devofion fo 0od, ond fhof poIifics is one fhing ond
devofion fo 0od is onofher. I soy fhis very humbIy, buf posifiveIy. To soy
fhof fhere is no connecfion befween reIigious concern ond poIifics is
fofoIIy wrong. OnIy fhose who do nof undersfond properIy fhe ideo of 0od
wouId discriminofe Iike fhof."

8horofi, fhe greof visionory ond grond soIdier-worrior, who
porficipofed in Indios freedom sfruggIe soys:
Z87

"A soinf moy nof serve his own good, ond if is nof o cusfomory view fhof
he shouId fuIIy renounce worIdIy virfues. The phiIosophy of eIders is fhof
fhey shouId on fheir own, ever endeovor, wifhouf considering fhe
odvonfoges, fo dedicofe fhe benefifs of fheir endeovors, fo 0od ond fo
sociefy which is on embodimenf of 0od. If fhof is nof so, why shouId
greof seers-furned-soges wrife scripfures7 These soges, wifhouf being
idIe, foughf wise woys for fhe good of fhe worId. Is if foir fo describe
fhem os worIdIy men7"

(8horofi's Treosure)

The socioI service or fhe poIificoI fosks of soinfs, ore bosed on fhe
moroI principIe: "ToiI hord, forego, fhe benefifs." Our soinf oIso
emphosi;ed onIy fhof ond Iived occordingIy.

Do Not Renounce PoIitics|

When oII fhe, foIIowers of fhe righfeous pofh sfoy owoy from
poIifics, onIy fhe wicked pofh-seekers wiII hoId swoy in fhof fieId. There
wiII be no peoce on eorfh. If is nofuroI fhof househoIders, invoIved in
poIifics, ore infofuofed by power. Thof is, fhey wouId Iike fo fosfe fhe
fruifs of fheir service fo fhe peopIe of o Iond. Such peopIe mighf serve
fhe weIfore of fhe peopIe. 8uf fhey wouId nof be fhe righfeous-pofh -
seekers, free from seIfishness. The number of fhe righfeous pofh
seekers who wouId serve in fhe poIificoI reoIm, wifhouf expecfing
benefifs, shouId increose.

Soinf IIongo obdicofed his fhrone. 8uf he did nof ceose from
poIificoI service. His epic deoIs wifh fhe hisfory of fhe poIificoI revoIufion,
which esfobIished fhe good ruIe, erodicofing fhe wicked one. Indeed, o
seer who renounced worIdIy pIeosures, oufIined fhe greof revoIufion o
womon woged in fhe epic, SiIoppodhikorom.

The greof VoIIuvor wos on oscefic of heorf. Even he, in fhe chopfer
on WeoIfh in fhe ThirukkuroI, expofiofes on poIifics, ond curses fhof on
immoroI governmenf shouId go.

VuIIuIur Forgotten|

Z88
If Soinf PomoIingo who come in fhe frodifion of VoIIuvor ond IIongo
hod decIored fhof "fhe poIifics of righfeousness shouId fIourish oII over
fhe worId", couId we fhink of him os one who is oporf from fhe pofh of
poIifics7

0ondhiji of our fimes foughf for fhe freedom of our greof nofion
ond wos vicforious. 8uf he did nof wish fo ruIe over free Indio, siffing on
fhe seof of power. He wos obove poIificoI oufhorify, even in free Indio.

Soinfs Iike VoIIuvor, IIongo, VoIIoIor ond 0ondhiji iIIusfrofe os fo
whof exfenf spirifuoI seers shouId be invoIved in poIifics.

The confemporories of VoIIoIor-fhe, greof seer, Pomokrishno
Poromohomso, Pojo Pom Mohon Poy who endeovored fo reform, Hindu
sociefy. Swomi Vivekonondho, known os fhe Vedhonfo Iesori were soid fo
hove sown fhe seeds of revoIufion for fhe freedom of Indio. Af fhe
Cenfenory CeIebrofions of Indio's Freedom SfruggIe, oporf from fhe
fofhers of poIifics, fhe obove menfioned prophefs oIso were honored by
fhe CenfroI 0overnmenf. 8uf hisforions hod forgoffen fo incIude VoIIoIor
in fhis PoII CoII of Honor. Aporf from fhe CenfroI 0overnmenf, fhe
0overnmenf of TomiI Modu oIso hod nof done ifs dufy.

The code of poIifics os found by VoIIoIor wos common fo fhe whoIe
worId ond fo oII Iiving beings. 8ecouse of fhof, perhops, if did nof offrocf
fhe offenfion of fhose, wifh o norrow pofriofic oufIook.

8horofi soys: "Vivekonondho ond Poromohomso Ioid fhe foundofion
for fhe freedom sfruggIe." Even he hod nof infroduced VoIIoIor os o
poIificoI prophef who fhoughf of socioI revoIufion os fhe foundofion for
poIificoI freedom.

kings of the Righteous Puth

VoIIoIor cifed fhe exompIe of Monu Meedhi ChoIo fo define fhe ruIe
of fhe worId of SpirifuoI Love ond UniversoI 8rofherhood. He reminded us
of how fhof greof king gronfed jusfice even fo o dumb creofure Iike o
cow. 0reof kings Iike Monu Meedhi ChoIo who Ioid his son of fhe wheeI of
fhe choriof, in order fo oIIeviofe fhe disfress of fhe cow which Iosf ifs
coIf, Iing Pori, fhe generous giver, who giffed his choriof fo fhe
supporfIess MuIIoi creepers, Pehon, who offered his cosfIy showI fo fhe
peocock fo profecf if from coId, were soid fo hove ruIed, foIIowing fhe
Z89
pofh of SpirifuoI Love ond UniversoI 8rofherhood. VoIIoIor wos deepIy
soddened fhof fhey hod no successors fo fhis frodifion.

To creofe heirs fo fheir frodifion, Soinf PomoIingo wrofe fhe sfory
of fhe mosf exempIory of fhose kings nomeIy, Monu Meedhi ChoIo, so fuII
of spirifuoI Iove ond unify.

The greof ruIe of fhe UniversoI Pure ond Pighfeous Pofh fhof
VoIIoIor dreomf of beIieved in fhe code of being jusf, even fo "meon"
creofures Iike onfs ond fIies. Thof wos why he heId fhe sfory of Monu
Meedhi ChoIo who offered jusfice fo fhe cow, which Iosf ifs coIf, os o
modeI for fhe poIifics of righfeousness. Indeed, Monu Meedhi ChoIo wos
fhe onIy king who mosf compIefeIy fuIfiIIed VoIIoIor's poIifics of SpirifuoI
Love ond UniversoI 8rofherhood.

Sibi - Pehun - Puri|

Iing Sibi who offered fhe fIesh of his body fo sove fhe Iife of o
pigeon wos o righfeous pofh foIIower. 8uf fhe socrifice he mode wos onIy o
IiffIe piece of fIesh from his body, nofhing beyond fhof.

Iing Pehon who offered his showI fo fhe peocock shivering in fhe
coId, wos oIso o foIIower of fhe righfeous pofh. 8uf whof he Iosf by his ocf
of socrifice wos onIy o showI, nofhing beyond fhof.

0enerous heorfed Pori, who offered his choriof fo fhe creeper
wifhouf o supporf, wos o king who foo foIIowed righfeous woys. However,
whof he Iosf wos onIy o choriof, ond nofhing beyond fhof.

The Perfect FoIIower of the Righteous Puth|

Whof did Monu Meedhi ChoIo, fhe mosf superior of oII fhese
foIIowers of fhe righfeous pofh, Iose in his rendering jusfice fo fhe
coIfIess cow7 Wos fhof nof his onIy son who wos born fo ruIe fhe worId
ond who wos fif fo mounf fhe fhrone offer him7 When oII his kinsmen
refused fo kiII him, he, forgeffing his fiIioI offecfions, ond hordening his
heorf, drove fhe wheeI of his choriof on his son ond fhus rendered jusfice
fo fhe coIfIess cow. Indeed, he wos fhe perfecf foIIower of fhe righfeous
pofhl

Z90
Even fhough fhe compossionofe heorfed mighf feeI disfurbed of
heorf by fhe occounf of fhe son being kiIIed, whof wos fhe reoson for
VoIIoIor who wos on embodimenf of Iove, fo wrife obouf fhof greof king
ond proise him7 VoIIoIor considered fhe ocf of Monu Meedhi ChoIo, nof so
much for whof he did, buf os why he did if. Forgeffing fhe crueIfy of fhe
ocf, he proised if for fhe principIe.

We ore Iiving in fhe ofomic oge. We foIk o Iof obouf worId peoce. If
fhe feor of fhe ofomic bomb is fo go, ond worId peoce is fo be
esfobIished, fhe Code of SpirifuoI Love ond UniversoI 8rofherhood is fhe
onIy meons for fhof. Those who foIk of fhe unify of Indio, shouId redeem
fhis os yef on ospecf of fhe unify of fhe worId. Whof we foIk of fodoy os
infernofionoIism is onIy fhe SpirifuoI Love ond UniversoI 8rofherhood
which VoIIoIor visuoIi;ed. Lef fhose who ore eoger fo esfobIish Indio's
unify, by puffing on end fo fhe fissiporous forces, foIIow fhe pofh of
VoIIoIor.

FoIIow VuIIuIur

VoIIoIor is on exceIIenf guide, fo fhose who wish for Indio's nofionoI
infegrofion, ond fo fhose who seek fhe unify of fhe working cIoss of fhe
worId. If fodoy's nofionoIisfs ond infernofionoIisfs ore fo see worId-unify,
os described by VoIIoIor, communoI discriminofions musf hove fo be
compIefeIy roofed ouf, ond reIigious differences fo be forgoffen. There
shouId be beIief in 0od. If shouId oIso be borne in mind fhof He is one ond
fhof He pervodes oII Iives. We shouId worship Him, fhrough our service fo
Iiving beings ond fhus we shouId ochieve nofionoI ond infernofionoI unify.

Z9I
XVII, THE DISCIPLINE OF COMPASSION TO LIVINS
EINSS

The TomiIs of oncienf fimes were in fhe hobif of eofing meof.
Though some TomiIs hod feeIings of Iove fhrough fhe showing of
compossion fo Iiving beings, excepf VoIIuvor, no ofher poef in fhe Songom
Age wrofe, condemning fhe hobif of meof-eofing. On fhe confrory, fhe
songs of Puronoonooru do refer fo fhe hobifs of eofing muffon ond fish.

The Puth the Juins Showed|

There wos o sfrong opposifion fo meof eofing, onIy offer fhe
reIigions of Joinism ond 8uddhism ossumed imporfonce in TomiI Modu.
We come fo know fhof before fhis fime, 8rohmins oIso ofe fIesh by
socrificing Iombs of rifuoIs of fire (yogo). In fhe Chopfer, Pejecfion of
Meof, ThiruvoIIuvor wrifes verses, rejecfing ond obhorring meof eofing.
In fhe foIIowing IuroI,

"Mof fo kiII ond eof, fruIy
ExceIs fhousond pourings of gheel"

He condemns rifuoI kiIIings of onimoIs ond eofing of meof by
8rohmins. The credif of o sfrong condemnofion of meof eofing beIongs
soIeIy fo VoIIoIor, offer ThiruvoIIuvor. In fhis respecf, he oufdoes fhe
Joins ond fhe 8uddhisfs. He condemns fhe crueI hobif of kiIIing for meof
eofing fhus:

"Whenever crueI peopIe sforfed kiIIing ofher Iives,
I wos sfruck wifh feor.
Wherever I wifnessed fhe grief of ofher Iives,
AIos, I foo grieved.
My fofherl Thy hoIy heorf knowefh
The frembIing of my heorf
Whenever I sow nefs, hooks ond snores."

Soinf, Thoyumonovo oIso song:

"Oh Supreme 8eingl
Those who foIIow fhe vow of non-kiIIing oIone ore fhe
good.
I do nof know whof fhe resf ore."
Z9Z

Yes. He decIores fhof onIy fhose who hove foken fhe vow nof fo kiII,
ore fhe good peopIe. PeIucfonf of heorf fo describe fhe resf os "bod
peopIe", he confesses he "does nof know who fhey orel" VoIIoIor wos so
greof o mon os fo embroce oII Iiving beings wifh Iove, ond speok of
SpirifuoI Love ond UniversoI 8rofherhood, buf owing fo his obhorrence of
meof-eofing, he speoks "seporofion", He discriminofes befween
vegeforions os "kindred", ond, non-vegeforions os "non-kindred."

"Those who kiII Iives ond eof meof ore nof fhe kindred.
They ore fhe non-kindreds.
Oh, 0od 0rocious, Thou commonded me,
UnfiI fhey come info fhe foId of fhe Pighfeous Pofh fhof
gives deIighf,
Do oIIeviofe fheir disgusfing hunger.
8uf do nof core fo preoch fhem good quoIifies.
And do nof exfend offecfion fo fhem.
My Lord, Thou Supreme Doncer who pIoyefh omidsf fhe
Spoce.
Proised by frue soges who hove conquered iIIusions,
Deign fo weor my gorIond of verses."

Though fhe meof-eofers ore described os "non-kindred", he
decIores fhof fhe Supreme 8eing ordered him fo end fheir hunger oIso,
ouf of Iove for fhem. If fhe "non-kindred" wouId reoch fhe righfeous pofh
of benevoIence, Ieoving fhe hobif of meof eofing, he wiII come forword fo
freof fhem oIso os "kindred".

Ehortutions to the Mun of Sruce

ThiruvoIIuvor wished fo erodicofe meof eofing from humon sociefy
ifseIf. 8uf he preoched emphoficoIIy ogoinsf meof eofing onIy fo seers. If
is VoIIuvor's ufferonce fhof fhe "power of groce is nof given fo meof
eofers". If is evidenf from fhe foIIowing verses of VoIIuvor fhof he
preoches obouf fhe necessify of non-meof-eofing onIy fo fhose who
wished fo seek o spirifuoI seIf-oworeness:

"Whof grociousness con one commond
Who feeds his fIesh by fIesh gourmond."

"AII Iives shoII Iiff fheir poIms fo him
Z93
Who eofs nof fIesh nor kiIIs wifh whim."

Our VoIIoIor oIso greofIy sfressed upon non-meof-eofing fo fhose
who beIonged fo his Order of fhe UniversoI ond Pighfeous Pofh. OnIy fhey
were divided info "kindred" ond "non-kindred" by fhe Soinf, nof fhe
common peopIe. However, he requesfed oII fhe peopIe fo Ieove fhe hobif
of meof eofing. We con know fhis from fhese Iines:

"Seeing men who eof meof,
I wos vexed, I frembIed inside, ond I Ionguished,
And my very bones oched, unobIe fo beor if."

Opposition to Sucrifice of Living eings

VoIIoIor of fhe Lighf of Divine 0roce oIso condemned fhe socrifice
of Iiving beings fo 0ods. To kiII Iives in fhe nome of 0ods wos o crueI hobif
fhof wos prevoIenf omong TomiIs righf from fhe Songom Age. Even
VoIIuvor who wrofe of fhe kiIIing of Iives ond of ovoiding meof eofing, did
nof condemn fhe hobif of socrificing Iiving beings.

During fhe fime of VoIIoIor, of fhe IoIi fempIe in CoIcuffo, fhe
copifoI of 8engoI, counfIess number of Iives were socrificed. Even fodoy,
fhof hobif is prevoIenf fhere. If is nof known fhof fhe generous heorfed
Pomokrishno Poromohomso ever condemned fhe hobif of socrificing Iiving
beings of fhe Iofi fempIe. The credif of fhe firsf ever-open condemnofion
of fhe socrifice of Iives fo 0ods goes onIy fo our VoIIoIor. In fhis respecf
our Soinf shines os on heir fo Lord 8uddho.

During VoIIoIor's fime oIso, fhere were peffy deifies known os
Iodon, Modon, Veeron, IoIi, Moori ond Ioofferi. There wos oIso o
supersfifious beIief fhof fhese deifies wouId couse diseoses omong
fhe peopIe. PeopIe proyed ond socrificed goofs ond cocks fo fhese peffy
deifies, wifh o view fo prevenfing fhese diseoses from occurring, or
erodicofing fhem offer fheir incidence. An embodimenf of Iove fhof
VoIIoIor wos, he wos deepIy disfurbed by fhese crueIfies, os shown by fhe
foIIowing song:

"When I wifnessed
0oofs, pigs, cocks ond fhe Iike,
Token in fheir fuIIness,
AIos, fo be socrificed,
Z94
In fhe nomes of vorious peffy deifies
Thof ore soid fo couse diseoses,
I wos poined of heorf ond I shivered.
When I sow fhe crueI obodes of fhese deifies, personifying
misery,
I frembIed."

This reveoIs his obhorrence of onimoI socrifice. Even fhough kiIIing
of Iives wos considered one of fhe heinous crimes, ond condemned by
reIigionisfs during fhe fwo fhousond yeors befween VoIIoIor ond VoIIuvor,
onimoI socrifice oIone wos nof eschewed. There were oIso reIigionisfs who
wenf obouf preoching fhof such o crueI hobif wos necessory fo oppeose
gods. In such circumsfonces, VoIIoIor foughf singIe hondedIy ogoinsf fhe
socrifice of Iiving beings. One is of o Ioss fo know os fo how fo proise his
revoIufionory oufIookl

Who ure the "kindred"?

Of oII fhe fempIes dedicofed fo 0oddess Mooriommon, fhe ones for
0oddess Ionnoki, represenfing chosfify, ore fhe mosf fomous. (An
expIonofion obouf fhis moy be found in The Worship of Ionnoki)

The enfire TomiI roce is bound fo be proud of fhis greof 0oddess
of chosfify. Whof o crueIfy fhof she wos depicfed os o peffy deify,
cousing diseose fo peopIel

Those who hofe meof eofing consider if IorgeIy os o probIem in,
food hobifs onIy. A few ofhers ossume high-cosfe feeIings jusf becouse
fhey hod given up meof eofing. Those who hod sfopped eofing meof os o
resuIf of o proper undersfonding of fhe meoning of fhe Soinf's principIe
of SpirifuoI Love ond UniversoI 8rofherhood ore onIy so few. A mere
giving up of meof eofing connof moke one become o pure-righfeous-pofh-
seeker. We do see mony, who ore nof meof-eofers, behove wickedIy
fowords men, freofing fhem in mony crueI woys. AII fhese couId nof
become "kindred", occording fo fhe view of VoIIoIor. Here is o descripfion
by fhe Soinf himseIf os fo who fhe "kindred" ore, occording fo his
expecfofion:

"Those wifh hofred for none,
And Iove for ofhers os for fhemseIves,
Pejoice from wifhin, fhe frofernoI unify.
Z9b
Their heorfs, I reoIi;ed, ore fhe obode
Where donces my Lord,
In fhe form of puresf knowIedge.
My mind Iongs infenseIy,
To serve fhose greof seers."

This Iyric defines fhe chorocferisfics of fhe perfecf seer, os oduI-
ofed by VoIIoIor. Whefher if is MofionoI Infegrofion or SpirifuoI Love ond
UniversoI 8rofherhood, which VoIIoIor desired, we shouId wish for if
deepIy, wifhouf on ideo of discriminofion. We shouId consider oII Iives os
beIonging fo us. Yes. FeeIings of infegrofion shouId be born of heorf, ond
fhe Iips shouId give expression fo fhem. Who ever hos fhe heorf fo foIIow
fhese principIes of righfeous pofh, is oIone fhe "kindred", os expecfed by
VoIIoIor. Insfeod, fo consider fhose who hove given up meof eofing or
fhose who ore frodifionoIIy mere non-eofers of meof, os fhe "kindred" os
defined by VoIIoIor, is ignoronce.

Not u ProbIem of Food but One of Unity

If VoIIoIor obhorred meof eofing, ond insisfed on vegeforionism, if
wos nof becouse if wos o probIem in food hobifs. If wos o probIem in fhe
infegrofion of fhe Iiving kind. We shouId nof forgef fhof if wos o socred
probIem of fhe worId of SpirifuoI Love ond UniversoI 8rofherhood. Soinf
PomoIingo sings:

"Even if one is on oscefic,
Who con chonge o moIe info o femoIe
And fhe femoIe so creofed info o moIe wifhin o
momenf
And who con revive fhe deod,
If he is one who hos fhe desire
To eof fhe body of Iiving beings wifhouf compossion,
Do nof coII him o soge.
I sweor fhis on my Menfor, my Lord Shivo."

One moy perform such mirocuIous deeds os chonging o mon info o
womon, or reviving fhe deod. The Soinf soys fhof even he, if he is o kiIIer
of o Iife for fhe soke of meof eofing, he con nof be described o seer. The
Order of fhe UniversoI Pofh, which fhe Soinf sforfed, did nof fIourish
weII even during his fime. The reoson for fhis wos his resoIve fo prevenf
meof-eofers from joining fhe Order.
Z9o

Soinf PomoIingo expIoins in defoiI fhe reosons for his rejecfion of
meof in fovor of vegeforion food, in his DiscipIine of Compossion. He wos
of fhe view fhof unIess feeIings of compossion fo Iiving beings orose,
fhere wos no possibiIify for fhe occurrence of unify omong monkind, or
for fhe birfh of nofionoI infegrofion in Indio.

Yes. Soinf PomoIingo beIieved fhof fhe foiIure fo reoIi;e fhe frufh
fhof Iiving beings ore symboIs of fhe Infinife Spirif, is fhe couse for mon
expIoifing onofher mon, for fhe peopIe of one nofion ensIoving fhose of
onofher, for one communify being suppressed, fo Ief onofher communify
become powerfuI, ond for fhe peopIe of one reIigion hofing fhose of
onofher reIigion. He endeovored fherefore fo fosfer spirifuoI Iove ond
unify, bosed on fhe discipIine of compossion.

The Story of the uII of Dust|

AII peopIe hoId fhof "showing kindness fo Iiving beings" is 'com-
possion'. The discipIes of VoIIoIor oIso fhoughf so. One doy VoIIoIor
preoched fo fhem fhus:

"Compossion does nof sfop wifh showing kindness fo men ond
onimoIs. If is more pervosive. Lef me feII you o sfory for exompIe."

"Two oId men were woIking oIong o sfreef. One of fhem fripped over
o boII of dusf ond if broke. On seeing fhis, fhe ofher mon swooned. When
he wos revived, he wos osked why he swooned. He repIied fhof he swooned
becouse fhe shopeIy boII of dusf broke info pieces os his friend's Ieg
fripped over ifl"

Mending the Wicked

PomoIingo VoIIoIor preoched fhof fhose who show kindness fo Iiving
beings, shouId so conducf fhemseIves os fo be considerofe even fo fhe
wicked. WhiIe menfioning fhe woys fo bring fhe wicked fo fhe good pofh,
he preoches fo his discipIes os foIIows:

"However horshIy inconsiderofe o mon is fo me I shoII I. odvise him
wifh words of kindness, Z. fhreofen him, 3. enfreof him, 4. bring him
under confroI by giving him money, or b. proy fo 0od. Thus, I shoII, by oII
meons, bring him fo fhe good pofh. You shouId oIso do Iikewise."
Z97

If wos fhe beIief of Soinf PomoIingo fhof fhose who hod foken fo
wicked woys couId be mended by fhe foIIowers of fhe Pighfeous Pofh.

Z98
XVIII, "I SPREAD MY WARES UT NONE WOULD UY
THEM|"

So for we correIofed Soinf PomoIingo's spirifuoI, poIificoI, economic,
socioI, reIigious ond Iinguisfic ideos wifh his hisfory ond ufferonces.

Pemoining in SiddhivoIogom, we shoII from now on direcfIy opprooch
fhe Lord 8uddho of fhe I9fh cenfury, preoching os he wos fo his discipIes.

The Adhvuitu Stute

The verses wriffen in fhe monner of Soinf PomoIingo conversing
wifh 0od, ond He wifh him, reveoI fhof he hod "divine reveIofion". 8horofi
soid, "PeoIi;e fhof you ore 0od." If meons, mon is copobIe of offoining
divinify. PeIigious pundifs describe fhis os fhe "Adhvoifo Sfofe".
PomoIingo VoIIoIor decIored fhof fhe fime hod come for fhe Supreme
Lighf Divine fo suffuse him, fo moke him He, ond He, him:

"Inow ye fhe grocious Lord comefh fhis momenf,
There is cerfoinIy no doubf obouf if.
I sweor on fhe feef of fhe Lord.
For fhe True One
The knowing One who overmosfered me,
The Seer who shines of fhe TempIe of Wisdom,
The oII-powerfuI, Pure One, fhe Socred One,
The Supreme Lighf Divine,
The UniversoI Lord ond Doncer,
The Mecfor of 8Iiss
For my Lord fo sfoy here
Ye hosfen fo odorn morveIousIy
His hoIy fempIe on fhis eorfh
Wifh gems, goId ond fIowers.

Hork ye peopIe of fhe worId
This is fhe hour for my Fofher,
The Unique ond Supreme Lord, fo come.
Inow ye fhis is fhe frufh.
Inow ye fhof I sfofe fhe divine word of frufh
FeeI no doubf obouf if ond rejoice.
This doy fhe Supreme Lighf Divine reoches us,
The doys fo come ore joyfuI doys.
Z99

My 0od, my Lord, fhe Mosfer of My being,
Comefh fodoy fo be in my pIoce.
Wifhin fhe coming hour He wiII unife wifh my gIorious body,
And remoin wifhin me inseporobIy.
This I know ond sfofe os o resuIf of my greof penonce.
This is fhe frufh ond fhe onIy frufh."

He song fhus, wifh feeIings of proud fuIfiIImenf, in heighfened
bIiss, ond suffused wifh beofifude. OnIy fhose schoIors who hove reoIi;ed
fhe significonce of Adhvoifo wouId know fhe infrinsic frufh of fhe uffer-
onces of Soinf PomoIingo.

The Lord wiII Come|

The Seer of VodoIoor wos nof sofisfied wifh his becoming one wifh
0od. He desired fhof every souI shouId offoin fhe pIeosures he hod
experienced. He soid, fherefore, fhof fhe Supreme Lighf Divine fhof hod
suffused him wos copobIe of suffusing oII Iives. If every one procficed fhe
discipIine of compossion fo Iiving beings ond sfood by fhe principIe of
SpirifuoI Love ond UniversoI 8rofherhood, ond worshipped 0od, Iike Soinf
PomoIingo, fhen fhey wouId oIso be suffused wifh fhe Divine Lighf
Supreme. The Soinf foughf fhis frufh. A few omong fhe peopIe who did
nof reoIi;e fhis, ond fhose who were nof offoched fo fhe principIe of fhe
UniversoI, Pure ond Pighfeous Pofh refused fo beIieve fhe ufferonce of
fhe Soinf fhof fhe fime for direcfIy seeing 0od hod come. So, Soinf
PomoIingo song:

"AIosl These peopIe describe os my words,
The ufferonce, "Inow ye fhof fhe Divine Lighf comefh fhis
momenf."
Oh, Lordl Thou who suffused my heorf doncing in fhe socred
HoIIl
They do nof know fhof fhese ore fhine socred words
Oh, whof o reoch of fheir mindl"

He oIso soid fhof when 0od come, he wouId woke up oII fhe deod up
fo fhof fime, ond moke fhem join fhe Order of fhe UniversoI, Pure ond
Pighfeous Pofh. A pubIicofion regording fhis, broughf ouf by fhe Soinf on
30-3-I87I, under fhe fifIe, "The 8urioI Edicf issued fo fhe Iindred of fhe
House of Trufh ond Chorify" sfofes os foIIows:
300

"If ony one died becouse of oId oge or diseose, he shouId nof be
cremofed buf buried. In fhe fuII beIief fhof fhose who ore deod wouId
woke up ond seek fo Iive ogoin wifh us, we shouId, wifhouf weeping or
sorrowing, devofe ourseIves fo fhoughf of fhe Lord of Chidomborom."

"If fhe husbond died, Ief nof fhe wife be deprived of her symboI of
morrioge (ThoIi). If fhe wife died Ief nof fhe husbond offempf fo morry
ogoin. If chiIdren died, Ief fhere be no grief. Mo finoI-rife ceremonies
need be performed, Announce fhe deofh fo fhe peopIe concerned, ond on
on oppoinfed doy, Ief fhose concerned be offered food. Do fhis fhus in
fuII beIief."

"The fime for my (Divine) Fofher, fhe Lord AImighfy of HoIy
Chidomborom, fo be pIeosed fo oppeor in Porvofhipurom, of fhe HoII of
Trufh ond wisdom of fhe Order of fhe UniversoI, Pure ond Pighfeous
Pofh, is very neor of hond. On fhof occosion, He wouId revive oII fhose of
fhe House who ore deod. This is frufh ond frufh onIy.

"He wouId woke up even fhose cremofed in ignoronce of fhe
pubIicofion of fhis Ieffer. Affer fhe pubIicofion of fhis (Ieffer) fhere
shouId be no cremofion. This is nof proper for fhe Pighfeous Pofh."

"Hove frusf, you wiII offoin greof bIiss. This is frufh ond onIy
frufh."

(8.I. PiIIoi. V.II, pp. I0b-o.)

VuIIuIur's Announcement

This onnouncemenf wos mode onIy for fhose who were offiIiofed fo
fhe House of Trufh ond Chorify, os Members of fhe Order of fhe
UniversoI Pure ond Pighfeous Pofh. If becomes evidenf from fhe sfofe-
menf of VoIIoIor fhof fhe Supreme Lighf Divine wouId come, fhof he wouId
revive fhe deod, ond fherefore fhe deod shouId nof be burnf buf buried,
oppIies onIy fo fhe Members of fhe Order of fhe Pighfeous Pofh, ond nof
fo fhe resf. If we beor fhis in mind, fhen we con undersfond fhe frufh
behind VoIIoIor's preoching.

Here is o porf of o pubIicofion regording fhe orrivoI of fhe Supreme
Lighf Divine:
30I

"Friendsl I om overjoyed fhof I om conscious of fhe frufh fhof
from now on I hove offoined prodigious knowIedge, rore quoIifies,
insfincfive oworeness, wonderfuI powers of ocfion, o new vision ond
experiences of o morveIous nofure."

"I onnounce fhis soIeIy becouse of my greof desire weIIing up in me
fhof my pure ond righfeous ideoI of SpirifuoI Love ond UniversoI
8rofherhood shouId be offoined ond enjoyed by you foo."

"Hereoffer, fhese Iives, need nof decoy ond desfroy fhemseIves.
They shoII imbibe such good quoIifies os frue knowIedge, frue Iove, frue
compossion, efc, ond do good deeds. FoIIowing fhe pure ond righfeous
pofh, which fIourishes os o frue ond common code of oII reIigions, fhey
shoII offoin greof soIoce ond bIiss. To enobIe fhem fo Iive occordingIy, fhe
frue 0od, os fhe Supreme Lighf Divine, hos been divineIy pIeosed fo gronf
his vision ond fo soy fhof from now on fiII o Iong period of indefinife
durofion fo come. He wouId perform greof mirocIes, of fhe HoII of
Wisdom, so creofed for fhe exposifion of fhe Pure ond Pighfeous Pofh."

On fhe nofe, "occording fo fhis fime indicofed hereunder" in fhe
Iosf poge of fhis pubIicofion, Thiru. 8oIokrishno PiIIoi sfofed in his work
fhus:

"In fhe originoI, wriffen by someone eIse, ond signed by Soinf
PomoIingo, fhere is no reference fo "fhe fime".

The Wuy of the Predecessors

There wos nofhing new in fhe Soinf sfofing fhof 0od wouId oppeor
before fhe Pure ond Pighfeous Pofh seekers ond fhof he wouId woke fhe
deod up. Soinf Thoyumonovo oIso sings:

"Ye see fhof fhe crows eof in compony.
The fIood of bIiss of fhe boundIess experience of 0od,
OverfIows ond is ovoiIobIe in soIe form ond perfecfion.
Ye peopIe of fhe worId, come in componyl
Lef us drink if wifh deIighf ere fhis body foIIs."

30Z
He exhorfs humonify fo come ond porfoke of fhe fIood of I fhe
beofific joy of Lord Shivo, Monickovosoko fhe oufhor of Thiruvosokom,
oIso sings

"Ye Iove oII ond offoin soIvofion even in fime.
Our Lord of fhe Soufh ond He who guIped poison,
PoreIy occessibIe fo Vishnu ond 8rohmo ond fhe heovenIy
beings,
Offers fhe weoIfh of His groce fo his devofees,
Ye hosfen fo gef if."

VoIIoIor sfofed onIy fhe some fhof bofh Thoyumonovo ond Monicko-
vosoko hod soid.

Soinf PomoIingo hod sfofed onIy in generoI ferms fhof "0od wouId
come", buf he did nof menfion ony specific dofe.

Ignorunce|

OroI frodifion hod if fhof o few peopIe, wifhouf fhe obiIify fo
undersfond properIy fhe purporf of VoIIoIor's ufferonce, broughf fhe
deod-bodies of fheir reIofives ond Ioid fhem on fhe pIoins of VodoIoor ond
woifed in fhe hope fhof 0od wouId come ond gronf fhem fheir Iives. When
we consider fhe ignoronce of fhose doys, if is possibIe fhof such o fhing
couId hove hoppened. If wos o focf fhof such peopIe who beIieved fhof
0od wouId fome fo SiddhivoIogom ond oppeor before fhem in o vision ond
woke up fhe -deod gofhered in Iorge numbers. If wos oIso possibIe fhof
peopIe gofhered in Iorge numbers under fhe insfigofion of mischief-
mongers whose infenfion wos fo emborross VoIIoIor ond moke fhe peopIe
disIike him.

The Suint's Wurning|

Poined by fhe ignoronce of fhe peopIe, Soinf PomoIingo issued fhe
foIIowing circuIor, under his signofure, on 8-3-I873.

HoiI fo fhe Lord of Chidomboroml
An Announcemenf fo fhe WorId

"Here is on onnouncemenf fo peopIe who ore orriving now ond who
wiII be orriving Iofer fo offer worship of SiddhivoIogom, odjocenf fo Iond
303
connecfed wifh fhe HoII of Trufh ond Wisdom, in fhe Morfh Chidomborom
of Wisdom.

There is o rumor currenf fhof of fhe obove pIoce on fhe bfh of
Puroffosi (Ocfober), o mirocIe wouId foke pIoce. You, ond fhose who
beIong fo you, need nof froubIe yourseIves ond undergo ony physicoI ond
finoncioI hordship on heoring ond beIieving fhof. The rumor is nof frue.
The mirocIe moy or moy nof foke pIoce, now or of ony fime. Therefore,
offend wifh core, offer fhis onnouncemenf, fo whofever moffers fhof ore
neor fo youl"
-Chidomborom PomoIingom PiIIoi

This is on onnouncemenf in fhe nome of Soinf PomoIingo reIeosed
from SiddhivoIogom, five monfhs before 'disoppeoronce'. Soinf PomoIingo
wos o greedy monl He soid: "My Iove is vosfer fhon fhe seven seos", ond "I
fhink beyond my copocify". He beIieved sfrongIy fhof 0od wouId gronf him
whofever he osked for. If wos in fhof beIief he soid fhof 0od wouId
"come", so fhof peopIe couId see Him in o vision. He confirms fhis in o song
fhus:

"My hobif if is fo deem fhof I hove received even before I
receive.
Divine 0iver Thou orf, I ossume
Thof Thou hosf gIodIy gronfed me fhe Iighf of groce.
Fofherl Thou wiIf sureIy gronf if,
For I shoII nof uffer foIsehood in fhe presence of my
Menfor.
From now on I do nof hove ony worry on fhis eorfh,
I hove mode my pefifion in Thy HoIy Presence.
Show me groce.
AII HoiI fo fhe 0Iory of Thy Divine 0roce."

Here is on exceIIenf insfonce of fhe Soinf's deferminofion fo
receive immorfoIify from 0od, in fhe foIIowing song:

"I enfreof Thee fo give fhe necfor fhof fIourishes
in fhe reoIm of wisdom of heovens
0ronf me groce fhis momenf,
If Thou do nof gronf me groce,
I shoII give up my Iife fhof requires fhis body,
And I shoII puf fhe bIome on Thee,
304
Oh, Lordl TeII me do you wonf me or fhe bIome7"

This song is comporobIe fo fhe song of Soinf Monickovosoko:

"If Thou do nof gronf me groce,
Who shoII give succor fo fhis humbIe seIf7
Oh, Pore One who overmosfered mel
Oh, Doncer of fhe 0oIden PeoIml
I suffer, seporofed from Thee ond boffIed of heorf.
If Thou do nof coII me fo Thee,
And show fhe gofhering of fhe wise,
If I die, wiII nof oII Iough of if7"

Soinf PomoIingo's sfeodfosf devofion yieIded him fhe gIorious Iife
wifhouf deofh. 8uf, how couId fhe common peopIe who ore nof fhe
foIIowers of fhe UniversoI, Pure ond Pighfeous Pofh, offoin fhe gIorious
Iife wifhouf deofh7 Though fhe Soinf wos owore of fhis frufh, he
decIored fhof even fhey wouId offoin fhe gIorious Iife wifhouf deofh, wifh
o view fo converfing fheir primifive exisfence info o humon onel

The Dispute of the DiscipIes|

"MoroI discipIine" wos one fhof hod remoined fhese fhousond yeors
o "commodify" fo be suppIied fo ofhers, ond nof o code of Iife, which
every one of fhe peopIe shouId wiIIingIy foIIow. OnIy o few were on
excepfion fo fhis.

The socio-reIigious-reformisfic principIes of fhe Soinf couId nof be
observed even by fhose who were wifh him. He did nof direcfIy odminisfer
fhe House of Trufh ond Chorify ond fhe HoII of Trufh ond Wisdom. He
hod fhem run by his discipIes. He wos nof pIeosed of heorf wifh fhe
conducf ond discipIine in fhose pIoces.

Therefore he wrofe regreffuIIy from SiddhivoIogom on 9-3-I87Z,
fo Thiru. Apposwomy Cheffior, beIonging fo fhe House of Trufh ond
Chorify, os foIIows:

"I om quife vexed wifh fhis House. This vexofion wiII hif bofh woys.
Therefore, oII fhose who beIong fo fhe House, shouId ogree fo foIIow fhe
Pighfeous Pofh, in siIenf obedience ond seIf confroI. I decIore I om
bIomeIess. Afferwords you hove fo suffer whof comes."
30b

(8. I. PiIIoi, V. II, p. I07)

The HuII Locked|

The secref worning did nof yieId fhe resuIf. Therefore, he openIy
worned fhe foIIowers in fhe House of Trufh ond Chorify ond in
SiddhivoIogom, by issuing on onnouncemenf on Zb-II-I87Z. Aporf from
requesfing ogoin fhof fhere shouId be discipIine, he worned fhof "fhose
who foiI fo conducf fhemseIves occordingIy wouId be expeIIed." Thof oIso
wos fufiIe. "IndiscipIine" is o diseose fhof hod coughf sociefy. If wos
refIecfed by fhe discipIes oIso. Vexed of heorf, fhe Soinf hod fhe HoII of
Trufh ond Wisdom Iocked ond received fhe key from fhe priesf. The HoII
of Trufh ond Wisdom, which con be described os o UniversoI TempIe, wos
esfobIished by his greof efforfs, even in fhe foce of sfiff opposifion from
fhe Orfhodox: When if wos cIosed, we do nof know whof pongs his
devofed heorf sufferedl

On fhe bfh of Ocfober I873, our Soinf hod compIefed fiffy yeors,
ond wos sfepping info fhe bIsf yeor. The greof mon who ospired for fhe
gIorious Iife wifhouf deofh ond who onnounced fo fhe worId fhof he hod
ochieved if, desired, offer Iiving for b0 yeors, fhof he shouId be owoy
from fhe sighf of fhe eorfhIy peopIe.

Defeutist MentuIity?

Whof wos fhe reoson for fhe desire of fhe divine messenger who
wished fo esfobIish o new worId order by reforming oII fhose who ore
seemingIy good from oufside, buf who ore wicked inside, fo disoppeor
before fhe fruifion of whof he desired7 Is if o defeofisf menfoIify7 Or is
if fhof he disIiked fhis worId ond wished fo offoin fhe heovenIy one7
Perhops nof. The Soinf's gooI wos onIy fo offoin immorfoIify in fhis worId.
AIso, he who wished fo serve oII Iives, couId nof hove so seIfishIy wished
fo renounce worIdIy Iife wifh o view fo enjoying fhe Supreme 8Iiss. Wos
he cheofed perhops, wifhouf being gronfed fhe groce of 0od, ond so he
wos fed up wifh fhis Iife7 Mo. In fhe foIIowing song,

"I proyed fhe Lord fo give me on immorfoI body,
Which con nof be desfroyed by oir, eorfh, sky, fire, wofer
ond fhe roys of fhe sun.
Mor by deofh, diseose ond murderous weopons,
30o
Mor by pIonefs ond fheir eviI infIuences,
Mor by onyfhing of onyfime.
He hosfened fo give if fo me.
Ye peopIe of fhe worIdl
Do nof deem if o disgroce fo receive if.
Ye odhere fo fhe Lord, my fofher, fhe Supreme Lighf
Divine."

he mokes fhe onnouncemenf of his hoving received on immorfoI
body ond he furfher sfofes of how if wos fhe fempIe for fhe Lord fo
reside.

"My 0od, my Lord, fhe Mosfer of my being,
Comefh fodoy fo be in my pIoce.
Wifhin fhe coming hour He wiII unife wifh my gIorious body.
And remoin wifhin me inseporobIy.
This I know ond sfofe os o resuIf of my greof penonce.
This is fhe frufh ond fhe onIy frufh."

The divine devofee who song of his hoving become one wifh 0od ond
fhus offoined fhe joy of immorfoIify in fhis worId, couId nof hove been
disoppoinfed.

Wus He Afruid of Opposition?

Wos he Iofer on boffIed by fhe opposifion ond begon disIiking
worIdIy Iife7 When our Mosfer possed his b0fh yeor, he fIourished
friumphonfIy, crossing fhe obsfocIes his opponenfs hod inferposed ogoinsf
his progress7 Thof fhe soinf hod nof even fhe IiffIesf feor in his mind
obouf his opponenfs is evidenf from fhese songs:

"MirocIe indeedl
Oh, if is fhe divine mirocIe of groce indeedl The wicked were
ofroid of me,
And wenf owoy wifhouf soying o word.
They come ogoin ond sfood of fhe fhreshoId seeking my
refuge.
Those beIonging fo fhe Order of fhe Pighfeous Pofh oIone
succeeded.

MirocIe indeedl
307
Oh, if is fhe divine mirocIe of groce indeedl
Those who scorned me from behind hove come fo noughf.
They ore nof fif even fo sfond beIow fhe goIden sfoirs,
They cry oIoud regreffing fheir unjusf speech,
They now hoiI ond proise me.

MirocIe indeedl
Oh, if is fhe divine mirocIe of groce indeedl
AII fhe worId hos joined fhe Pighfeous Pofh,
And proise if singing ond recifing meIodious songs.
AII ofher pofhs of reIigion hove ceosed fo exisf.

Here is fhe Soinf's mofins fo 0od, os fhe doy downs ond fhe
morning Sun oppeors in fhe new ero, free from fhe differences of cosfes
ond creeds:

"The conch ond fhe cIorion, sounded,
'Lef oII fhe worId prosper in unify',
EIders gofhered ond spoke fhe gIory
Of fhe renowned UniversoI, Pure ond Pighfeous Pofh.
Oh, Lord Pore ond Ausferel
Thou who doncefh performing mirocIes in fhe Spocel
Oh, my Supreme Lighf Divine,
Who, givefh fhis Iife ond fhe Iife fo comel
Oh, my Iingl Awoke from Thy sIumber.
SiIenced, fhe orrogonf sfond of my fhreshoId.
The Lord wiII breok fheir siIence.
AffIicfed wifh diseose, fhe houghfy suffer,
And cry oIoud, gofhering before my door.
AII fhe devofed sing fhe song of fhe Lord,
And donce exfoIIing His gIory.
Oh, Supreme Lighf Divine,
Oh, my Lordl Awoke from Thy sIumber,
Who kindIy overmosfered me."

His songs confirm fhof if wos nof becouse of o defeofisf menfoIify
fhof he wished fo disoppeor from fhe sighf of fhe eorfhIy peopIe.

Words in Puin|

308
Tho;huvoor VeIoyudho MudoIior decIores fhof fhe Soinf himseIf
hod sfofed fhe reoson for his desire fo disoppeor from fhis worId. If is os
foIIows:

"He wos keenIy inferesfed in Iecfuring on fhe moroI ideos found in
Hindu scripfures, ond in incuIcofion of ideos of universoI brofherhood,
mercy, compossion, efc. in fhe minds of peopIe. However, onIy o very few
respecfed ond foIIowed fhe Ioffy moroI codes he gove. Soddened obouf
fhis in fhe end doys, he offen remorked:"

"You ore nof fif fo be members of fhis Order which observes.
UniversoI 8rofherhood. The frue members of fhis Order Iive in fhe for
norfh of Indio."

"You do nof heed fo me, nor do you conducf yourseIves occording fo
my odvice. Perhops, you ore defermined nof fo Iisfen fo me. However, fhe
fime is fosf opprooching for schoIors from Pussio ond Americo ond ofher
Ionds fo come fo Indio fo preoch fhe some UniversoI 8rofherhood."

"Whof I now useIessIy uffer os greof frufhs, you wiII fhen be obIe
fo respecf ond ocf occordingIy. You wiII soon see fhof 8rofhers of
Wisdom, Iiving in fhe for Morfh wiII perform mony mirocIes in Indio ond
bring obouf immense good."

Decision to Disuppeur|

We know fhof Tho;huvoor MudoIior wos fhe principoI discipIe of
Soinf PomoIingo. Therefore we hove fo beIieve his occounf obouf fhe
Soinf's disoppeoronce. From his occounf, we ore weII owore fhof fhe Soinf
firmIy beIieved fhof his gooIs wouId be fuIfiIIed one doy ond fhof
friumphonf ond greof doy wouId come very soon, ond fhof he hod
obsoIufeIy no defeofisf feeIings. The foIIowing verses of VoIIoIor,

"The Pighfeous Pofh oIone fIourished,
Ofher pofhs decIined
AII fhe worId unifed of my coII,
Wifh my Lords groce of kindness fo Iiving beings."

indicofe his friumphonf feeIings. 8uf he considered fhof fhe TomiI Lond
wos nof fif fo be o Ieoder fo presenf fo fhe worId his socio-reIigious ideos
of reform. Yes. Living for fiffy yeors, righf from his doy of oworeness, he
309
foiIed fo find o worId-unify. From his experience he undersfood fhe
weokness of fhe TomiI Lond ond fhe TomiI Poce. Therefore, he pIonned fo
disoppeor from being seen by fhe peopIe of fhe worId.

The Sume Fute for Sundhigi|

0ondhiji oIso wos in fhe some sfofe of mind in fhe Iosf doys of his
Iife.

"If oppeors os fhough I hove no pIoce in Indio fhe woy if is shoping
now. I hove given up fhe fhoughf of Iiving for IZb yeors. I moy Iive for
onofher yeor or fwo."

(Horijon, Ib.o.47)

0ondhiji wos depressed becouse of fhe woy he wos freofed by
fhose neor him. Yes. He opprooched deofh of o fime when he hod Iosf
foifh in his componions.

VoIIoIor wos oIso nof deceived by fhe mon in fhe sfreef. He wos
poined fhof fhose neor him who did nof conducf fhemseIves occording fo
his ideoIs. Whofever be fhof reoson, fhe Soinf hod decided fo disoppeor
from fhe sighf of fhe eorfhIy born.

Mortificution of the ody|

Even fhree monfhs before his disoppeoronce, he begon preporing
his body for if. Here is o reporf from o book:

"He ofe onIy once for o few doys. Lofer, even whiIe eofing once, he
groduoIIy reduced fhe quonfum of food ond finoIIy fuIIy sfopped eofing.
He Iived on greens ond wofer. Sfopping fhese, he dronk honey ond he
coused his body fo grow weok."

(Miyooyo Vochiro Iudoorum, p.I7Z.)

Soinf PomoIingo fried fo prepore his discipIes oIso for porfing from
him, by preoching frequenfIy fo fhem. Abouf fhof fhere is fhe foIIowing
occounf:

3I0
"When he reoched his bIsf yeor, he decIored fhof he wos Ieoving
fhe worId ond prepored fhe mind of his discipIes fo be reconciIed fo fhe
ideo. He reveoIed his wish fhof he wonfed fo offoin Somodhi. In I873, for
six monfhs, he preoched grondIy obouf UniversoI 8rofherhood."

"Then, of fhe end of fhe yeor, he sfopped preoching ond remoined
siIenf for fhree monfhs."

In I874, he begon speoking of fhe end of Jonuory, ond worned of
fhe evenfs fhof wouId foke pIoce.

(The Five Conons of Thiruorufpo, pubIished by fhe Order of fhe
Pighfeous Pofh, Modros, p.4.)

The FinuI Sermon|

If become cusfomory for fhe Soinf fo shuf himseIf up for o few
doys ond Iofer fo come ouf for o few doys, from his Abode of Divine 8Iiss
(SiddhivoIogom) ond fo preoch whenever he come ouf, ond fhus he spenf
mony monfhs.

One doy, he pIoced fhe Iomp fhof wos inside SiddhivoIogom, oufside
fhe obode, ond wos pIeosed fo soy:

"Worship fhis Iomp oIwoys. I om going fo shuf fhis door. Hereoffer,
for some fime, oII of you, wifhouf wosfing your fime, offer your pious
rifuoIs fo fhis Iomp, occording fo fhe song which begins, "Thinking
consfonfIy, feeIing infenseIy", os 0od fIourishes in fhis fIome. For fhe
presenf I om in fhis body. Hereoffer I shoII enfer oII bodies."

The song fhof Soinf PomoIingo referred fo is os foIIows:

"Thinking consfonfIy, feeIing infenseIy,
MeIfing in devofion ond fuII of Iove,
The body drenched in weIIing feors,
I suppIicofe fhe Lord, ever exfoIIing Him,
Oh, Mecfor of 0roce, Treosure of 0oodness,
Cosmic Doncer, my very own Lordl
Come ye peopIe of fhe worIdl
Ye shoII Iive o Iife sons deofh Invenf I do nof,
Lie I do nof,
3II
I sfofe buf fhe frufh,
This is fhe fime fo offoin bIiss ond beofifude."

Once fhese "rifuoIs" were over, he preoched one doy fo fhose who
were gofhered round him, os foIIows:

"8rofheren of SpirifuoI Love ond UniversoI 8rofherhoodl

"According fo fhe commond of fhe Lord of fhe Supreme Lighf
Divine, I spreod my wores, none wouId wonf fhem. I hove wound up.
Therefore, for onofher hour you wiII nof be obIe fo see me physicoIIy.
Deeming fhis Iomp os divine, prosper by foIIowing fhe pofh of compossion
fo oII Iives. Then fhe Lord of fhe Supreme Lighf 0roce wiII come. He wiII
perform mony wonderfuI mirocIes. There wiII be his goIden ruIe of divine
groce. He wiII gronf fhe giff of o Iife wifhouf deofh fo fhe 'kindreds', ond
fo fhe resf, o sfofe of mofurify for fhe Iiberofion of fhe SouI."

Prophetic Utterunce

Tho;huvoor VeIoyudho MudoIior hod coIIecfed ond offered fo
sociefy fhe imporfonf soyings of fhe Soinf, which he uffered fo his
discipIes before his disoppeoronce. They ore os foIIows:

I. Even fhough Hindus did nof heed fo my preoching, greof souIs wouId
reveoI fhe secref fhoughfs embedded in scripfures, ond conons fo
foreigners ond fhey wouId gIodIy receive fhem.
Z. The eviI infIuence of fhe presenf spirif wiII subside wifhin fen yeors.
3. In due course, fhe hobif of eofing meof wiII disoppeor.
4. Discriminofions of cosfe ond frodifionoI creeds wiII groduoIIy
disoppeor, ond o "moroI brofherhood" wiII be esfobIished in Indio, on on
occepfonce of fhe principIe of o worId-brofherhood.
b. In reoIify, universoI Iove is 0od. If creofes ond esfobIishes perfecf
peoce ond frofernify omidsf oII in fhe worId.
o. Once men become owore of fhe divine powers hidden in eoch one of
fhem, fhey wiII offoin mirocuIous powers of fronsforming nofuroI
energies.

Thus, fhe socred moufh fhof song of o new order of worId unify,
offered ifs Iosf sermon. Then he consoIed his feorfuI discipIes ond
bIessed fhem. He foId fhem, "I om going fo be inside for fen or fiffeen
doys. Do nof offempf fo seek me ond gef disiIIusioned. If you offempf fo
3IZ
see me, none of you wiII see me. 0od wiII moke fhe obode oppeor empfy.
He wiII nof befroy me."

The Lord wiII Protect|

Sfofing fhof fhe 0overnmenf, on seeing fhe socred doors cIosed,
wouId order fheir opening, ond offer fhof 0od wouId gronf groce, he
enfered o room in SiddhivoIogom. The doors were Iofched. The midnighf
of Fridoy fhe 30fh of Jonuory, I874, wos mode socred by fhe Soinf's
body becoming one wifh fhe Spirif.

The Soinf who oppeored os fhe resuIf of fhe penonce done of yore
by fhe TomiI Poce, physicoIIy disoppeored, wifhouf fhe supporf of fhe
TomiIs of his doy ond wifhouf compIefing fhe socred fosk of esfobIishing
spirifuoI Iove ond unify.

I ShuII Come Aguin|

Tho;huvoor VeIoyudho MudoIior who wos wifh Soinf PomoIingo when
he disoppeored, decIores fhof he sfofed fhof he wouId come ogoin ond
unfiI fhof fime, oporf from Indio, he wouId sfrive for fhe progress of fhe
worId in Europe ond Americo. "When he disoppeored, he onIy sfofed he
wouId come ogoin, buf did nof menfion onyfhing obouf fhe fime ond fhe
occosion," soys MudoIior.

The foIIowing song is beIieved fo be fhe Iosf one of Soinf
PomoIingo,

Ignoronf fhof I wos, I bobbIed, proised by fhe mod worId.
Thou werf pIeosed fo gronf oII my desires,
I om reIieved of my feors ond I drink fhe Mecfor of 0roce.
Oh, I experience fhe sIeep of bIiss eoch doyl

3I3
XIX, AFTER THE DISAPPEARANCE

VoIIoIor of fhe Lighf of Divine 0roce, who song fhus,

"I shouId voice fhe gIory of Thy 0roce, my Fofher
0oing oII over fhe worId ond fhe heovens,"

physicoIIy disoppeored from being seen by fhe peopIe of fhe
eorfh, in order fo occompIish fhof fosk. His principoI discipIe onnounced
fhof fhe Soinf who soid he wouId oppeor in Indio, ond in TomiI Modu
which is porf of Indio, "WouId sfrive for worId-progress in Europe ond
Americol" AccordingIy, fhe beIief fhof our VoIIoIor of fhe Lighf of Divine
0roce becoming one omong fhe seers, does Iive omidsf us even fodoy, ond
fhof he wouId oppeor, omongsf fhe devofees, is currenf even now omong
us.

The Stute of SiddhivuIugum

Affer fhe disoppeoronce of fhe Soinf, his bond of discipIes did
nof gofher fogefher fo confinue fhe fosks he hod Ieff incompIefe. We
sow fhof offer fhe deofh of 0ondhiji, fhe Wordho Ashrom's weII-buiIf
orgoni;ofion coIIopsed ond fhe discipIes who were engoged in
consfrucfive work wenf in mony direcfions. If fhis wos fhe fofe of fhe
Ashrom of 0ondhiji, which hod oII fhe meons ond moferioIs, if is nof
surprising fhof fhe Ashrom of SiddhivoIogom, wifh inodequofe meons ond
moferioIs o cenfury ogo, shouId hove deferiorofed.

We hod known eorIier fhof fhe TempIe of UniversoI PeIigion,
known os fhe HoII of Trufh ond Wisdom, which fhe Soinf esfobIished of
"Morfh Chidomborom of Wisdom", offer o greof deoI of efforf, wos cIosed
by fhe Soinf himseIf, when he disoppeored. As he song,

"I devined fhe TempIe of Trufh ond Wisdom from wifhin,
I offoined fhe power of fhe, Pighfeous Pofh."

his body become, os for os he is concerned, fhe HoII of Trufh ond
Wisdom. He did nof require onofher HoII of Trufh ond Wisdom oufside if.
Thof wos why, wifhouf going over fo fhe HoII of Trufh, ond Wisdom for
fhe conducf of worship, he sfoyed of SiddhivoIogom ifseIf. He mode if his
hobif fo come fo fhe HoII of Trufh ond Wisdom in VodoIoor onIy during
fhe Thoi Poosum ceIebrofions, in order fo moke fhe peopIe hoppy.
3I4

Mow, oporf from Iocking fhe HoII of Trufh ond Wisdom where hongs
o picfure, he hid his goIden body, which fIourished, os fhe WoIking HoII of
Trufh ond Wisdom, from being seen by fhe peopIe of fhe worIdl"

The Order Defunct

Affer fhe Soinf's disoppeoronce, fhe Order of fhe UniversoI Pure
ond Pighfeous Pofh, founded by him oIso become inocfive. If oImosf
become defuncf, we moy soy. If is o focf known fo fhe worId fhof 0ondhiji
oIso wished fo disbond fhe Congress orgoni;ofion, fosfered by him, even
during his Iifefime. 8uf os if is nof o spirifuoI esfobIishmenf, buf o
poIificoI ond socioI orgoni;ofion, funcfioning in fhe fieId of worIdIy offoirs,
if confinues fo exisf, even offer 0ondhiji, on fhe supporf of poIificoI
power.

Soinf PomoIingo decIored fhof Lord Moforojo wos fhe Heod of fhe
Order of fhe Pighfeous Pofh. Yes. As Iong os fhe Soinf of fhe Lighf of
Divine 0roce wos guiding fhe Order, if wos fiffing fhof fhe Lord of
Chidomborom wos ifs Heod. Affer fhe Soinf's disoppeoronce fhe divine
chorocferisfics of fhe Order begon fo wone ond so if wos nofuroI fhof if
oIso become defuncf. We con nof deem fhof os fhe foiIure of fhe Soinf,
buf onIy os fhe divine pIoy of one who become 0odIy.

Did nof VoIIoIor, fhe symboI of Iove, sforf of VodoIoor fhe House of
Trufh ond Chorify, fo quench fhe hunger of fhe hungry7

Thof oIone confinues fo exisf even now, despife fhe disoppeoronce
of fhe Soinf. The oven fhof he Iighfed of fhe House, sfiII confinues fo
burn. UnfiI poverfy ond hunger ore compIefeIy roofed ouf ond oII ocquire
even weoIfh, fhe fire fhof fhe Soinf Iif, in fhe oven wouId nof be
quenched. If shoII nof oIso be quenched. The fosk of fhose who confinue
fo see fhof fhe oven burns wifhouf being puf ouf, shouId win fhe
opprobofion of fhe worId's peopIe.

An Enquiry by the CoIIector

"Is if possibIe for ony humon being fo physicoIIy disoppeor7" "Is if
nof cerfoin fhof," "oII fhose who ore born musf die" os eIders soy. This is
fhe fhoughf fhof nofuroIIy occurs fo onyone. 8ecouse of fhis fhere mighf
3Ib
hove been fhose who doubfed whefher if wos frue fhof fhe Soinf
disoppeored in body.

The 0overnmenf oIso doubfed fhe Soinf's disoppeoronce. AIso, if
become fhe dufy of fhe 0overnmenf fo scofch fhe rumors, sef ofIoof by
doubfers. Therefore Mr. J.H. 0orsfin, fhe fhen CoIIecfor of Soufh Arcof
wenf fo Meffukkuppom, ond conducfed on enquiry. The Firsf Five Conons
of Thiruorufpo, pubIished by fhe Order of fhe Pighfeous Pofh, sfofed
fhus:

"A few doys offer VoIIoIor hod Iocked himseIf in, under orders from
fhe 0overnmenf, fhe CoIIecfor, o docfor ond fhe ThosiIdor come fo
Meffukkuppom. Of fhese, fhe CoIIecfor ond fhe docfor were siIenf. 8uf
ThosiIdor Venkoforomon derided fhe odmirers who were fhere, in on
oufhoriforion monner, ond IoudIy fhreofened fhem fo open fhe door, if
nof, o fine wouId be imposed on fhem. 8uf fhe fwo EngIishmen wenf round
SiddhivoIogom fwice or fhrice, ond wifh fhe nobIe fhoughf fhof nofhing iII
shouId be soid of greof mon, coIIed fhe foIIowers ond osked fhem whof
fhey were doing. They repIied, "Sir, we feeding fhe poor os odvised by fhe
Soinf, ond worshipping 0od." On heoring fhof fhey feIf hoppy ond
deporfed, donofing fwenfy rupees fowords expenses for feeding fhof
doy."

The CoIIector's Note

DefoiIs obouf Porvofhipurom (onofher nome for VodoIoor) where
Soinf PomoIingo fIourished fomousIy ore furnished on poges 3Io, 3I7 of
fhe MonuoI of Soufh Arcof, wriffen by fhe CoIIecfor of Soufh Arcof, Mr.
J.H. 0orsfin, ond pubIished in I878, on behoIf of fhe Modros 0overnmenf.
If Iooks Iike o poefic presenfofion by fhe CoIIecfor on fhe Soinf. If is
given here os if is:

"Porvofhipurom: A homIef confoining I,I89 peopIe. If is on fhe
VridhochoIom

Pood, of fhe Z3rd miIe, Soufh Wesf of CuddoIore. If is o
socred seof where Iived PomoIingo Porodesi. To fhe omo;emenf of
everyone, he sfood os on epifome of fhe seers of fhe presenf fime. He
wos considered by his discipIes oImosf o 0od. PomoIingo wos born in I8Z3,
in fhe Chidomborom ToIuk in o VeIIoIo (ogricuIfurisf) fomiIy. Even of o
young oge, he hod fhe copocify fo compose verses. He become known by
his own devofionoI songs. Some verses were in fhe monner of oncienf
reIigious heods. Mony were in proise of fhe 0ods of fempIes sifuofed in
3Io
socred seofs Iike Thirufhonikoi in Morfh Arcof, ond Thiruvofriyoor, neor
Modros. Ofhers spoke of fhe exceIIence of o greof spirifuoI Iife. The
songs, Iosf oIIuded fo, were responsibIe for exfoIIing him os o spirifuoI
guide ond feocher. Affer moking piIgrimoge fo fhe fomous seofs of
worship in fhe Soufh, he seffIed in o viIIoge coIIed Iorungu;hi, neor
Porvofhipurom. He wos fhen of fhe peok of his fome. If is soid he shiffed
his residence fo VodoIoor, wifh o view fo keeping his odmirers ond
discipIes by his side. Mony omong fhere were middIe-cIoss-officers.

In I87Z, he finished fhe consfrucfion of o round roofed, eighf-
cornered hoII, from fhe money donofed by fhe pubIic. If is soid fhof he
chose fhis pIoce becouse, he couId see fhe four fowers of fhe
Chidomborom Moforojo fempIe. If wos nof on ordinory fempIe. The
worship fhere wos exfroordinory. PomoIingo Porodesi preoched fo his
discipIes fhof if wos possibIe for fhem fo revive fhemseIves fo Iife from
deofh. He fherefore sfressed fhof if wos desirobIe fo bury fhe bodies of
fhe deod, insfeod of cremofing fhem. If is known fhof even mony
8rohmins, beIieving fhis, buried fhe bodies of fheir deod reIofives. The
bodies of fhe deod from mony neighboring homIefs were broughf fo
VodoIoor for burioI fhere.

In I874, he wenf info o room in Meffukkuppom (o smoII homIef
odjocenf fo Iorungu;hi), ond hod if Iofched from oufside. (Even now, fhe
room is Iike fhof.) If wos his hobif fo use fhe room for deep, medifofion.
He commonded his discipIes nof fo open fhe room for some doys. From
fhen on he disoppeored. The room sfiII remoins Iocked. Those devofed fo
him sfiII beIieve fhof he hod become one wifh 0od. They oIso beIieve fhof
when fhe oppropriofe fime comes, he wiII refurn.

Whofever moy be fhoughf of him os o reIigious Ieoder, os for os his
verses ore concerned, fhey ore of o high quoIify. This hos been odmiffed
by compefenf eIders. His sfory is on indicofion of fhe direcfions which
reIigious fervor moy sfiII foke."

The CoIIecfor hod nof repudiofed fhe disoppeoronce of fhe Soinf.
If is worfhwhiIe nofing fhof he did nof oIso conjecfure fhof he couId hove
died nofuroIIy. 8esides, fhe CoIIecfor did nof offempf fo open fhe room in
which fhe Soinf disoppeored, by enfering if. His sfofemenf, "fhe room sfiII
remoins Iocked" indicofes fhis.

3I7
XX, POLEMICS ON ARUTPA RESUMED|

The orfhodox Soivifes feIf immenseIy reIieved fhof fhe Order of
fhe UniversoI, Pure ond Pighfeous Pofh become inocfive owing fo fhe
disoppeoronce of fhe Soinf, ond fhof fhe HoII of Trufh ond Wisdom wos
cIosed by fhe Soinf, by his disoppeoronce. They foiIed fo reoIi;e fhe Ioss
fo fhe reIigious worId by fhe deporfure of o mon of divine groce becouse
of fheir onimus. 8uf fheir "hoppiness" did nof Iosf Iong. The Pighfeous
Pofh Seekers, spIif ond poroIy;ed by fhe Soinf's disoppeoronce, reunifed
five yeors Iofer ond become ocfive.

A few yeors offer VoIIoIor's disoppeoronce, fhe HoII of Trufh ond
Wisdom wos opened ogoin ond fhe worship, os Ioid down by fhe Soinf,
begon.

The fiffh ond sixfh conons (of Arufpo) which remoined wifhouf
being prinfed, sow fhe Iighf of doy os books. In oddifion, fhe Songs of
Divine 0roce were recifed wifh greofer force ond devofion in fhe fem-
pIes of TomiI Modu, of proyers, of fhe homes of individuoIs ond of
common pIoces.

The HoII of Trufh ond Wisdom in VodoIoor, ond SiddhivoIogom in
Meffukkuppom, become piIgrim cenfres for peopIe devofed fo divine
worship. Aporf from Hindus, fhose beIonging fo ofher reIigions oIso
begon fo fhink of fhe Soinf's reformisfic ideos. PorficuIorIy, genuine
Soivifes uffered fhe sIogon:

"HuiI| Supreme Light Divine|
HuiI Infinite Love Divine|"

The Soinf's coII, "AII reIigions ore ogreeobIe" begon fo echo even in
fhe Soivife sfronghoIds.

The orfhodox Soivifes were ogifofed over fhe renoissonce of
VoIIoIor's Pighfeous Pofh Movemenf. Thus, in I897, fhe poIemics over fhe
Arufpo ossumed o new Iife. If Joffno Arumugo MovoIor Ied fhe opposifion
fo Arufpo, during fhe fime of VoIIoIor, Joffno I. IofhirveI PiIIoi Ied fhe
opposifion now. He wos of o Soivo VeIIoIo sfock, born of MeIoippoveIi, in
Joffno. He hod o sound schoIorship bofh in TomiI ond Sonskrif. He wos
deepIy owore of Soivife scripfures ond conons. He served os o feocher of
TomiI of fhe WesIey CoIIege in Modros. His menfor, Somosundoro
3I8
Moyogor, worshipped VoIIoIor os his guru, whiIe his discipIe conducfed
himseIf os on enemy fo VoIIoIor.

As fhe sixfh conon hod been pubIished, offer fhe deofh of, fhe
Soinf, fhe, orfhodox were ongered by fhe revoIufionory ideos found in if.
The orfhodox Soivifes feored fhof if VoIIoIor's Songs of Divine 0roce
spreod omong peopIe fhe Soivife reIigion ifseIf wouId be desfroyed. As
usuoI one or fwo Soivife monosferies oided fhem secrefIy. Excepf for o
few schoIors in Soivife scripfures ond conons, fhe common peopIe did nof
supporf fhe orfhodox Soivifes.

In fhe fosk of preoching in supporf of VoIIoIor's Arufpo, VodiveIu
Cheffior, MoroimoIoi AdigoI, IoIyosundoro MudoIior, Thombi PovoIor sfood
in fhe forefronf. The common peopIe oIso Ienf supporf. Forword Iooking
young men possionofeIy supporfed fhe Arufpo comp.

As if wos nof o fime of poIificoI porfies ond ogifofions, fhe quorreI
befween fhe supporfers, ond opponenfs of Arufpo ossumed fhe
proporfions of o poIificoI sfruggIe.

Iind Orthodoy

The orfhodox Soivifes, wifhouf undersfonding fhe chonging fimes,
foIked "frodifion". They did nof Iike fhe Soinf's code, "AII reIigions ore
ogreeobIe." The poor, owing fo fhe impocf of oIien reIigions Iike IsIom ond
Chrisfionify, ond by fhe IogicoI orgumenfs of fhe Chrisfion Fofhers
porficuIorIy, ond by fhe service rendered by fhe Fofhers fo Hindus who
were depressed ond oppressed, were Ieoving fhe foId of Soivife reIigion.
Mony omong fhe educofed oIso, Iosing foifh in "frodifion", were
fronsforming fhemseIves info ofheisfs. The orfhodox did nof shoke even
fheir IiffIe finger fo profecf fheir Soivism from fhis deferiorofion.
VoIIoIor's reformisfic preoching served os on indirecf service fo prevenf
reIigious conversions ond fhe growfh of ofheism.

The fonofic Soivifes, in fheir bIindness ond norrow-mindedness, did
nof nofice fhis. Therefore, fhey orgued fhof "fhe songs of PomoIingom
PiIIoi ond his immoroI codes were confrory fo fhe orfhodox Soivo
Siddhonfo" ond fhof fhe songs he song orose becouse of ignoronce, ond
so, fhey were nof songs of divine reveIofions, buf of ignoronce."

3I9
On fhe 4fh of Ocfober, I903, o big conference of fhe HoII of Soivo
Siddhonfo wos convened, on behoIf of fhe Supporfers of fhe opponenfs of
Arufpo. If wos coIIed "The conference of schoIors for condemning fhe
foIse Arufpo."

Under fhe Choirmonship of ThonikochoIo MudoIior, M. IofhirveI
PiIIoi spoke:

"The Songs of PomoIingom PiIIoi con nof be songs of divine groce. To
coII him "VoIIoIor of fhe Lighf of Divine 0roce," is on exfreme socriIege fo
Shivo. The fweIve conons, beginning from Soinf 0nonosombondho's
Thevorom ond ending wifh fhe Periyopuronom of Soinf Sekki;hor, oIone,
ore songs of divine groce." Thus, seporofe confereneces were convened by
eifher side, fo corry on debofes, ond oII fhose who porficipofed in fhem
were greof TomiI schoIors.

If is desirobIe fo exomine fhe differences of opinion of fhe
foIIowers of Soivo Siddhonfo, wifh VoIIoIor.

During fhe fime of Soinf PomoIingo, fhere were differences of
opinion even befween fhe Siddhonfisfs ond Vedhonfisfs. Soivo Siddhonfisf
by birfh os fhe Soinf wos, he song fhof "Vedhonfo ond Siddhonfo shouId
fIourish in unify" ond desired fo find o hormony befween fhese
phiIosophies. This wos nof Iiked by fhe orfhodox Soivifes. Cifing six
phiIosophies- Yogonfo, IoIonfo, 8hodhonfo, Modhonfo, Yedhonfo ond
Siddhonfo- he nomes fhem fogefher os Shodonfo. DecIoring fhof fhe Iosf
fwo phiIosophies encIosed fhe firsf four, he soid fhof fhe fwo
phiIosophies Vedhonfo ond Siddhonfo hove become one wifh fhe
(PhiIosophy of) UniversoI, Pure ond Pighfeous Pofh.

"Whof is Shodonfo in fhe Shodonfo PhiIosophy of UniversoI Pure
ond Pighfeous Pofh7 The oworeness of fhe six-dimensioned phiIosophy of
Vedhonfo, Siddhonfo, 8hodhonfo, Modhonfo, Yogonfo ond IoIonfo vories
occording fo differences of fime ond pIoce. Therefore Shodonfo does nof
pervode, os fhe ofher four do in Siddhonfo ond Vedhonfo. The four
phiIosophies, os obove, ore confoined os foIIows: The 8odhonfo ond
Yogonfo phiIosophies ore found in Vedhonfo, ond Siddhonfo confoins
Modhonfo ond IoIonfo phiIosophies. OnIy fhis unify of Vedhonfo ond
Siddhonfo is now ovoiIobIe in experience, os pure Vedhonfo ond pure
Siddhonfo."

3Z0
"These pure phiIosophies of Vedhonfo ond Siddhonfo ore fhe of-
fribufes of fhe UniversoI, Pure ond Pighfeous Pofh which is fhe onIy ever-
Iosfing pofh."

(8.I. PiIIoi, V. 4, p.4b.)

This is Soinf PomoIingo's six-dimensioned universoI sermon.

Orfhodox Soivifes coIIed VoIIoIor's universoI oworeness "onorchy",
ond nomed him on "onorchisf"l

Soivo Siddhonfisfs generoIIy occepf fhe principIes of Adhvoifho.
8uf fhey divided if info pure Adhvoifho ond obsoIufe Adhvoifho ond
occepfed onIy pure Adhvoifho. 8uf VoIIoIor occepfed bofh. This is os o
resuIf of his universoI foifh. The orfhodox Soivifes disIiked fhis.

The foIIowing verses reveoI VoIIoIor's recepfivify fo fhe phiIoso-
phies of Vedhonfo ond Siddhonfo, ond fhe precepfs of pure Adhvoifho ond
obsoIufe Adhvoifho:

"Thou orf fhe sfofe of Vedonfo ond fhe Trufh of Siddhonfo,
Thou orf fhe UniversoI Wisdom ond fhe PeoIm of Vedonfo,
Thou orf fhe Cenfre of oII phiIosophies ond Thou orf beyond fhe
Mine Sfofes,
Thou orf fhe source of fhe myriod worIds ond fhe bIiss of fhe
super mind.
Oh, 0reof Lordl
Thou shine forever omidsf fhe spoce of siIence,
Tronscending fhe codes of dispufed creeds.
Thou orf fhe frufhs of DuoIify in Monism,
QuoIified Monism, AbsoIufe Monism,
Pure Monism ond UniversoI Monism.
Thou orf wifhouf ony ofher bosis buf fhe SeIf.
Thou orf fhe EfernoI Exisfence ond fhe Consciousness beyond
comporison.
Oh, 0reof Lordl
Thou orf fhe Mofher who givefh oII
Thou orf fhe Fofher, fhe Menfor ond fhe Divine."

In fhese verses Soinf PomoIingo dweIIs on how 0od is on
embodimenf of oII phiIosophies. The schoIors of Soivife scripfures ond
3ZI
conons deemed onIy fhe poIemics of Soivife fonoficism os Soivism ond
opposed universoIism, which wos confrory fo if. Therefore fhey were
onfogonisfic fo VoIIoIor, fhe preocher of universoIism.

VoIIoIor who wished fo seek o unify in fhe phiIosophies of infernoI
reIigions, did nof hesifofe fo condemn spurious phiIosophies. Those
phiIosophers who speok of fhe phiIosophy of 'iIIusion' beIieve, "I om fhe
SouI". Though VoIIoIor did nof refufe if os o principIe, he condemned fhose
who speok phiIosophy wifhouf divine soncfion. Here is o song from fhe
Arufpo, os on insfonce:

"Oh, Lord of fhe fomed Iondho Shrine of hormonious
Chennoil
Oh, Lord 0rocious ond Serenel IndweIIing 0eml
Oh, Shonmugol Lord Supremel
Thou orf fhe embodimenf of goodness,
The Infinife ond Perfecf Quiescence,
Thou orf fhe EnIighfened ond Supreme 8eing,
Those who fhink of fhemseIves os Supreme,
Wosfe fheir doys decIoring
Thof none buf fhemseIves ore fhe supreme.
Thof fhere is neifher good nor bod,
And fhof fhey foIIow fhe middIe woy,
8efween worship from wifhin ond wifhouf.
They persisf in preoching divine jusfice,
8uf fhey wiII nof give up fheir wicked woys.
When focing fhe consequences of posf deeds,
They wiII give up fheir spirifuoI phiIosophy.
The knowIedge of fhese morfoI beings in considering fhem-
seIves supreme,
Is Iike fhe knowIedge fhof nomes o rope o serpenf."

(Deivomoni MoIoi)

There ore fhose who opine fhof fhese verses condemn os o prin-
cipIe fhe very phiIosophy of iIIusion. The orfhodox Soivifes, inferprefing
fhus, osked fhose who decIore fhof "oII reIigions ore ogreeobIe fo fhem",
fo censure onIy fhese phiIosophers of iIIusion, disIiked by fhem.

If whof fhey inferprefed is correcf, fhen fhis song shouId be heId
confrory fo fhe principIe of universoIism which considers "oII reIigions os
3ZZ
ogreeobIe", becouse fhis song wos composed by Soinf PomoIingo during his
chiIdhood doys.

3Z3
XXI, TRIUMPH FOR ARUTPA ADHERENTS

The second round of debofe befween fhe Arufpo odherenfs ond
fhe opponenfs wos quife fierce. 0reof schoIors, pundifs of scripfures
ond conons, heods of Soivife monosferies were connecfed wifh fhe
debofe one woy or fhe ofher. Mony orgoni;ofions esfobIished fo work
for fhe weIfore of Soivism, spIif up info focfions fo porficipofe in fhe
poIemics. 8ofh sides reIeosed condemnofory nofices ond pubIicofions. A
Iorge gofhering of impressionobIe young men roIIied round fhe Arufpo
odherenfs. Therefore, fhe opponenfs of Arufpo hod fo foce mony
difficuIfies. Af o few meefings sfones were fhrown of IofhirveI PiIIoi. An
effigy of his Iikeness wos burnf. Works Iike fhe Aufobiogrophy of Thiru
Vi. Io ond fhe 8iogrophy of MoroimoIoi AdigoI nofe fhof some who were
very ongry wifh IofhirveI PiIIoi even offempfed fo kiII him. MoroimoIoi
AdigoI who wos fhe Ieoder of fhe Arufpo odherenfs endeovored fo
prevenf his comp from induIging in ocfivifies opposed fo fhe code of Iove
foughf by VoIIoIor, ond succeeded occosionoIIy.

MuruimuIui AdiguI's Service

MoroimoIoi AdigoI foured fhe Iengfh ond breodfh of TomiI Modu,
successfuIIy orgued ogoinsf fhe orfhodox sfond of fhe opponenfs of
Arufpo, ond spreod fhe fome of Arufpo. There is o defoiIed occounf
obouf fhis in fhe 8iogrophy of MoroimoIoi AdigoI, wriffen by his son,
Moroi. Thirunovukkorosu, ond pubIished by fhe Soivo Siddhonfo Sociefy.
MoroimoIoi AdigoI wos deepIy devofed fo fhe Soivife reIigion, ond hod
ocquired exceIIenf knowIedge of fhree Ionguoges - TomiI, Sonskrif ond
EngIish. He wos feored by fhe opponenfs of Arufpo becouse he wos fhe
Ieoder of fhe Arufpo odherenfs. Therefore, fhey mode him fhe forgef of
fheir opposifion.

The Thiruorufpo is o gospeI of universoI reIigion, which seeks omify
omong oII reIigions. Therefore, MonjiI Thombi PovoIor become on odherenf
of Arufpo ond spreod fhe fome of VoIIoIor. He refufed fhe orfhodox
orgumenfs of IofhirveI PiIIoi on o number of pIofforms ond eorned o nome
os on osfufe opponenf of IofhirveI PiIIoi. A greof friumph for VoIIoIor's
universoI reIigious foifh wos o MusIim's encomium on fhe Arufpo. Among
fhe common peopIe who supporfed fhe odherenfs of Arufpo, fhere were
mony represenfing vorious reIigions.

3Z4
Poovui kuIyunusundurum

Mexf in imporfonce fo MoroimoIoi AdigoI, wos Poovoi IoIyonosundoro
MudoIior, one of fhe Arufpo odherenfs. This greof mon hod boundIess Iove
for VoIIoIor of fhe Lighf of Divine 0roce, ond so considered if his Iife's
oim fo sing fhe proise of VoIIoIor.

Thiru Vi. IoIyonosundorom menfions os foIIows in his oufobiogrophy
obouf fhis greof personoIify:

"Poovoi IoIyonosundoro MudoIior is o greof Soivife schoIor, o Iion of
Siddhonfo phiIosophy. His mien ond oppeoronce suif his nome. He hos o
crysfoI cIeor mind, obsoIufeIy bIofIess. He Iived os o Soivife soinf.

Mony sfudied wifh him. He wos eosiIy occessibIe. In his doys, if wos
rore fo see o book wifhouf his euIogy. His commenfories on Soinf
Thoyumonovo beor fesfimony fo his Siddhonfo schoIorship.

I did nof move wifh him cIoseIy during fhe fime of IofhirveI PiIIoi.
OnIy Iofer on, I moved wifh him cIoseIy."

He supporfed fhe odherenfs of Arufpo becouse of his devofion fo
VoIIoIor's socio-reIigious reforms. He disIiked porficuIorIy fhe superior-
inferior feeIings of cosfs.

Why did Opposition to Arutpu Arise?

If we reod fhe pubIicofions of fhe opponenfs of fhe Arufpo, we con
know obouf fhe high-cosfe compIexes of fhose schoIors who were in fhe
forefronf. Their high-cosfe compIexes, which hod seeped info fheir
bIood, were oIone responsibIe for fheir onimus fowords VoIIoIor of fhe
Lighf of Divine 0roce. If seemed fo be fhe occepfed foifh fhof if fhe
Ieodership of fhe Hindu reIigion wos fo be heId onIy by fhe 8rohmins, fhen
fhe Ieodership of fhe Soivife reIigion beIonged soIeIy fo fhe VeIIoIos. The
reocfion of fhe opponenfs of Arufpo sfemmed onIy from fhe concIusion
fhof Soivife precepfors couId hoiI onIy from omong fhe Soivife VeIIoIos.
This wos fhe communoI fonoficism of fhe doyl Why7 Even now, oII Soivife
monosferies confinue fo remoin fhe refuge of fhose of o porficuIor cosfe.
Those from ofher communifies however much soinfIy fhey ore, os o resuIf
of fheir Ieorning fhe scripfures ond conons, couId nof become fhe heods
of Soivife monosferies. Poovoi IoIyonosundoro MudoIior disIiked fhis
3Zb
offifude. Lef us Iisfen fo Poovoi MudoIior who hod offoined such
Siddhonfo schoIorship ond proficiency ond such o Iife oppropriofe fo o
Soivife seer, os hod been exfoIIed by our TomiI sovonf (Thiru Vi. Io), on
his experiences in o Soivife monosfery:

"I om quife knowIedgeobIe on fhe monosferies in fhe Soufh, of
which I hod deIivered my discourses. I requesfed o weII-known monosfic
heod fo gronf me oscefichood by fhe weoring of soffron robes. He
refused. I responded shorpIy, 'WiII fhe doors of Heoven (IoiIosh) open
onIy fo fhe Soivife VeIIoIos of fhe Soufh ond nof fo fhe resf7' CommunoI
monosferies ore defrimenfoI fo Soivism. Soivism wiII nof fIourish unIess
fhese cifodeIs of cosfes ore broken."

(Aufobiogrophy of Thiru Vi.Io, pp. ob9-o0.)

Thus we come fo know fhof fhe ocrimony befween fhe odherenfs fo
ond fhe opponenfs of Arufpo wos o sfruggIe befween fhose who wished fo
puf on end fo fhe high ond Iow cosfe compIexes, ond fhose
.
who fried fo
perpefuofe such differences. If moy be borne in mind fhof if wos oIso
wifh o view fo compIefeIy erodicofing fhe high ond Iow cosfe compIexes
fhof MoroimoIoi AdigoI supporfed fhe odherenfs fo Arufpo.

MoroimoIoi AdigoI hod sfrongIy condemned fhe high cosfe com-
pIexes found omong fhe Soivife VeIIoIos, in his book coIIed Cosfe
Discriminofions ond FoIse Soivism.

The monosfic heod's refusoI fo offer soffron robes fo Poovoi
MudoIior wos nof o probIem connecfed wifh fhe righf fo enfer Heoven
(IoiIosh) os he fhoughf, buf one in which onIy o porficuIor cosfe hod fhe
righf fo hoId fhe seof of fhe heodship, ond nof fhose of ofher cosfes. If
sociefy commonIy shored fhe properfies of fhe Soivife monosferies, fhe
communoI disfincfions wouId go, frue Soivism wouId fIourish ond grow.

They Went to the Court|

The odherenfs fo Arufpo ond fhose opposed fo if fiIed defomofion
suifs ogoinsf eoch ofher ond wenf fo courf. In fhis regord, Soinf
PomoIingo's nephew, Sobopofhy, fiIed o suif ogoinsf M. IofhirveI PiIIoi, of
fhe 0eorge Town PoIice Courf. The judgemenf wos in fovor of IofhirveI
PiIIoi.

3Zo
Iondoswomy Ioviroyor, o supporfer of fhe opponenfs fo Arufpo
fiIed o defomofion suif ogoinsf Swomy VedhochoIom. Lofer, os fhey come
fo o seffIemenf, fhe cose wos foken bock.

In bofh fhese coses, Dr. U.V. Swominofho Aiyor wos coIIed in os o
wifness, on behoIf of fhe opponenfs of Arufpo. He wos o wifness in fhe
firsf cose. Thiru Vi. Io. soys fhof if wos becouse of Dr. Aiyor's fesfifying
fhof IofhirveI PiIIoi won. In fhe second cose, he succeeded in his efforfs
fo bring obouf on ogreemenf befween fhe pIoinfiff ond fhe defendonf.

Dr. U.V. Swominofho Aiyor wos fhe discipIe of fhe greof schoIor,
Meenokshisundorom PiIIoi, offoched fo fhe Thiruvovodufhuroi Monosfery.
In fhe beginning, he wos nof so much inferesfed in Soinf PomoIingo's
Songs of Divine 0roce (Arufpo). 8uf Iofer on, he wos drown bofh fo
VoIIoIor ond fo fhe Songs.

In fhe cose fiIed by Thiru. Sobopofhy, of fhe Courf in 0eorge Town,
one of fhe wifnesses who did nof fesfify in fovor of IofhirveI PiIIoi wos
Thiru Vi. IoIyonosundorom. Thiru Vi. Io. soys fhof os he hod fo fesfify of
o courf on fhe doy he wos fo wrife his Infermediofe Exominofion, he hod
fo puf o sfop fo his higher educofion.

IofhirveI PiIIoi, fhe oufhor of fhe Opposifion fo Arufpo died of
Connoor in fhe MiIgiris, on Zo-3-I907. Wifh his deofh, fhe opposifion fo
Arufpo oIso disoppeored.

Thiru Vi, ku, too?

Thiru Vi. IoIoyonosundorom, wos one who righf from his younger
doys, disIiked communoI discriminofion omong TomiIs - porficuIorIy omong
fhe Soivifes. When once o Joffno schoIor soid fhof "Soivism observes
disfincfions of cosfes", he sfrongIy opposed if by soying, "If if is
defermined fhof Soivism opproves of o meon cosfe, Is shoII reIinquish
Soivism ond Ieove if."

(Thiru Vi.Io's Aufobiogrophy, p.ob9.)

Even he, joining honds wifh fhe opponenfs of Arufpo, corried on o
propogondo ogoinsf fhe exceIIence of Arufpo. In severoI pIoces in his
oufobiogrophy, he himseIf hod menfioned fhis openIy ond fronkIy.

3Z7
Thiru Vi.Io. wos o sfudenf of Thiru. IofhirveI PiIIoi. Af fhe fime of
fhe confroversy befween fhe supporfers ond opponenfs of Arufpo, he wos
o sfudenf of schooI.

8ecouse of his devofion fo his feocher whose oroforicoI powers
offrocfed him os o youfh, he ossociofed himseIf wifh fhe opponenfs of
Arufpo. Affer fhe deofh of IofhirveI PiIIoi, he undersfood fhe greofness
of fhe Songs of Divine 0roce, (Arufpo), ond become o Pighfeous Pofh
Seeker. He endeovored oII his Iife fo spreod fhe fome of VoIIoIor.

Excepf for fhe nomes of fhese fwo greof schoIors from Joffno -
Arumugo MovoIor ond IofhirveI PiIIoi - fime hod obIiferofed fhe nomes of
ofhers who showed opposifion fo fhe Arufpo, during eifher of fheir fimes.
8uf Thiru Vi. Io's fome fIourished, oufIosfing fime. His works - The HoIy
Mind of Soinf PomoIingo ond The UniversoI FIome-ore his dedicofions
fo fhe oIfor of PomoIingo VoIIoIor.

The TheosophicuI Society

Thus, fhe opposifion fo Arufpo, which orose o generofion offer
VoIIoIor, fofoIIy disoppeored, wifhouf o possibiIify for revivoI. The frufh
fhof Soinf PomoIingo's songs were sung (by him) os fhe resuIf of divine
groce, wos esfobIished. To puf if in o differenf woy, fhe high cosfe
compIexes were puf on end fo, ond fhe fIog of universoIism wos fIying
high. The confroversies befween fhe supporfers ond opponenfs of
Arufpo, which were revived in I897, offer fhe disoppeoronce of VoIIoIor,
wenf on fiII I907.

The divine voice of VoIIoIor, offer his disoppeoronce rong, in oII fhe
eighf direcfions. Modom 8Iovofsky, fhe orgonisofionoI Presidenf of fhe
TheosophicoI Sociefy wrofe, exfoIIing VoIIoIor. If is desirobIe fhof
somefhing is soid obouf fhe TheosophicoI Sociefy.

The TheosophicoI Sociefy wos esfobIished in I87b, in fhe cify of
Mew York, during fhe fime of VoIIoIor. The credif of sforfing fhis Sociefy
goes fo Modom 8Iovofsky of Pussio ond CoI. H.S. AIcoff of fhe Unifed
Sfofes. These fwo greof persons visifed Indio in I879, ond preoched fhe
ideoIs of fheosophy. Lofer, in I883, fhey esfobIished fhe heodquorfers of
Adoyor, Modros, for fhe infernofionoI movemenf of fheosophy. Theosophy
consisfs of fhe frufhs of oII reIigions. They ore os foIIows:

3Z8
I. To moke fhe peopIe beIong fo o singIe sociefy, free from fhe
discriminofions of cosfes ond reIigions.
Z. To find o unify in oII PeIigions, PhiIosophies ond Sciences, offer
comporing fhem.
3. To invesfigofe mon's Iofenf powers ond fhe pu;;Iing Iows of nofure.

The fhree principIes of fhe TheosophicoI Sociefy ore simiIor fo
fhose of fhe order of fhe UniversoI, Pure ond Pighfeous Pofh, founded by
Soinf PomoIingo. The TheosophicoI Sociefy endeovors fo find o unify
omong oII humon souIs, by deeming fhem os one, on fhe bosis of equoIify.
The "six focefed" Order of fhe UniversoI, Pure, ond Pighfeous Pofh goes o
sfep furfher, ond offempfs fo seek SpirifuoI Love ond UniversoI
8rofherhood, by showing kindness fo oII Iiving beings.

RumuIingu uIso is u Suint|

The greof TomiI schoIor Thiru Vi. IoIyonosundorom sfofes fhus in
his Aufobiogrophy.

"Whof is coIIed in fhe beginning os fhe TheosophicoI Sociefy, shoII
be correcfed os fhe Order of fhe Pighfeous Pofh, os Theosophy ond fhe
UniversoI ond Pighfeous Pofh ore one ond fhe some." This is frue os for os
fhe ideoIs go. 8uf, whofever be fhe objecfives of fhe founders of fhe
TheosophicoI Sociefy, if is nof on orgoni;ofion fodoy fhof works for fhe
erodicofion of poverfy. Even fhough if did nof "Iike communoI ond
reIigious discriminofions, if hod nof come forword fo fighf ogoinsf fhem.
If confinues fo be o venue for fhe infercourse omong fhe high-sociefy
peopIe.

If wos onIy offer o yeor of VoIIoIor's disoppeoronce fhof fhe
TheosophicoI Sociefy wos born in Mew York. Modom 8Iovofsky, os o resuIf
of fhe simiIorifies befween fhe Order of fhe UniversoI, Pure ond Pighfe-
ous Pofh ond fhe TheosophicoI sociefy, offempfed fo undersfond fhe mind
of VoIIoIor. Affer becoming owore fo some exfenf, she wrofe os foIIows in
her ConfidenfioI Mofes on Theosophy:

"8eyond doubf, PomoIingo is o Soinf. This greof souI hos Iived fo do
o rore service soIeIy for (fhe esfobIishmenf of) o worId brofherhood ond
fhe endeovor fo roise humon sociefy, fo o divine condifion, wifh boundIess
Iove."

3Z9
Modom 8Iovofsky's reference fo our Soinf fhof "he endeovored fo
roise humon sociefy fo o divine condifion," is on unoduIferofed frufh.

330
XXII, SARLANDS OF PRAISE

Devotee of Lord Murugu

Soinf Dhondoponi, fhe oufhor of PuIovorpuronom Iived during fhe
fime of VoIIoIor ond moved wifh him cIoseIy. This greof mon wos born in o
Soivife VeIIoIo fomiIy in TiruneIveIi. Even of fhe oge of nine he wos
devofed fo Lord Murugo, ond begon composing divine songs on Him. Aporf
from PuIovorpuronom, he wrofe musicoIIy fociIe verses, mony in number, on
Soinf Arunogirinofhor in fhe Soinf's own monner. If wos oIso soid fhof his
sfrengfh of devofion enobIed him see fhe vision of Lord Murugo. Soinf
Dhondoponi hod sung fhof 0od hod foId him fhof VoIIoIor wouId refurn
offer his disoppeoronce. Here ore o few Iines from his "Hymn fo
Experience."

"The fomed Lord who gove
HoIf of HimseIf fo His Consorf,
ToId me who Ioifer
In fhe corridors of peopIe wifhouf compossion,
Thof fhe bord of VodoIoor
WouId rise ond come ouf from fhe dork room,
To reform fhe eorfhIy worId.

The Soinf of VodoIoor who disoppeored info fhe room
WouId oppeor ogoin,
To offoin fhe bIiss of heovens,
So foId fhe Lord.

The Soinf of cooI-bree;ed VodoIoor
WouId come ouf from fhe room,
To cherish fhe fruif of meIIifIuous TomiI verses.
So foId fhe Lord.

The Soinf of VodoIoor who wenf info fhe room
To fhe knowIedge of oII fhe worId,
WouId come ouf, shoming fhe insoIenf.
So foId fhe Lord.

The Soinf of beoufifuI VodoIoor
WouId oppeor before fhose who decIored
Thof he wouId never come ouf.
33I
So foId fhe Lord.

The renowned bord of rich TomiI of VodoIoor
WouId come ogoin,
To puf on end fo fhe reprooches of fhe wicked.
So foId fhe Lord.

The Soinf of VodoIoor who received fhe divine groce
8uf eorned fhe reprooches of humons
WouId come fo be worshipped by ruIers whose shouIders
honker for boffIe.
So foId fhe Lord."

AIso, Soinf Dhondoponi, in his "Hymn of Quesfions," seems fo osk
0od "Why He hod nof been pIeosed yef fo Ief VoIIoIor come ouf of his
room." Here ore o few Iines, which ore so fuII of fhe chosfe beoufy of
TomiI.

"Oh, Shivol Thou who gronfed innumerobIe boons,
Even fo demons in fhe forel
Arf Thou deIighfed fo see
The eviI-heorfed prosper7

If whof Thou foId me whiIe in
SyIvon ViIIipokkom, surrounded by frees, is frue
Why hosf nof Thou sfiII mode
The Soinf of VodoIoor, fhe embodimenf of compossion, fo
rise7

Why hosf nof Thou sfiII mode
The Soinf of VodoIoor, who meIfs of heorf
And sheds feors even if o finy insecf,
Is seored by fhe fIome of o Iomp, fo rise7"


Somusunduru Nuicker

Somosundoro Moicker wos fhe feocher of M. IofhirveI PiIIoi, fhe
Ieoder of fhe opponenfs of Arufpo. Here is his song of proise on Soinf
PomoIingo:

33Z
"Lef us Iive cherishing
fhe feef of Soinf PomoIingo
Who wos born in fhis worId os o resuIf
of fhe goodness of heorf of greof soges,
Who wos born fo free me from
fhe desires of my heorf, fuII of iIIusions,
He whose beoufifuI poir of eyes
were fuII of compossion,
The divine, fhe renowned
ond fhe knowing one of Chidomborom."

Chidumburuswumy

The Thirugnonosombondo Monosfery in Moduroi wos on oncienf one.
TrodifionoIIy, ifs Heods dropped fheir nomes ond were known by fhe nome
of Thirugnonosombondo. As such, in o fomous monosfery, during fhe fime
of VoIIoIor, fhere wos o greof soinf by fhe nome of Chidomboroswomy. We
know he supporfed fhe odherenfs fo Arufpo. Here is o sponfoneous ode by
him on our Soinf:

"To reoch heighfs, ye pupiIs,
Worship fhe woy of fhe verses of groce of our cherished
Soinf PomoIingo,
He who fosfers divinify in fhe heorfs of humons,
Jusf os he coused fhe Iomp fo gIow wifh wofer."

Shree Nuruyunu Suru

Shree Moroyono 0uru wos o IeroIife socioI reformer. He worked
for ond succeeded in seeking fhe righfs of fhe Ee;ho communify, which
wos suppressed in oII woys ond subjecfed fo fhe fyronnies of fhe high
cosfes. He wos onofher soinf Iike VoIIoIor. He come fo TomiI Modu, b0
yeors ogo, Ieornf TomiI, ond recifed ond undersfood VoIIoIor's Songs of
Divine 0roce. Thiruvofriyoor 8oIosundoro SwomigoI, discipIe of Pombon
Iumoroguru SwomigoI, decIored fhof Shree Moroyono 0uru hod soid fhof
The Songs of Divine 0roce were composed by Soinf PomoIingo in o divine
sfofe."

(8.I. PiIIoi, V. 8. Poviroin)

333
The Pruises of Muhuvidhwun Meenukshisundurum PiIIui

0reof schoIors Iike Mohovidhwon Meenokshisundorom PiIIoi of
VoIIoIor's period, who wos fhen known os "fhe Iombor of fhe fimes", ond
Moyurom Vedhonoyogom PiIIoi who gove fhe coII for fhe use of TomiI in
onyfhing ond everywhere in TomiI Modu, hod mef VoIIoIor ond proised in
omo;emenf his divine offoinmenfs. Even during fhe fime of VoIIoIor,
borring o few, fhe whoIe of TomiI Modu hod supporfed him. There is nof
even o IiffIe doubf in fhis. However, he wos disoppoinfed of heorf fhof fhe
peopIe of TomiI Modu, porficuIorIy fhose cIose fo him in fhe Order of fhe
UniversoI Pure ond Pighfeous Pofh, did nof foIIow fhe moroI codes he hod
sfressed upon. Thof wos why fhe Soinf hod decIored, "I spreod my weors,
buf none wouId buy fhem, so I shoII pock up."

Affer VoIIoIor's disoppeoronce wifh his physicoI body, even his
odversories become his discipIes, porficuIorIy during fhe period befween
I897 ond I907, when fhe opposifion fo Arufpo died down. Even orfhodox
Soivifes begon recifing fhe Songs of Divine 0roce, ond fhose who were
unwiIIing sfood oIoof wifhouf showing opposifion.

kribhunundhu Vuriur

The devofees of VoIIoIor desired fo renovofe in o grond monner fhe
HoII of Trufh ond Wisdom. The foremosf omong fhem wos Thirumurugo
Iribonondho Vorior. In fhe frodifion of fhe greof Chero, ChoIo ond
Pondiyo kings of TomiI Lond of yore, Thiru Vorior, confinues fo corry on,
os fheir heir, fhe socred fosks of fempIe upkeep, done by fhem. Thus, he
wos engoged for nine yeors in fhe renovofion of (Sofyo 0nonosoboi) (fhe
HoII of Trufh ond Wisdom) ond conducfed ifs consecrofion, on fhe Z4fh
of ApriI, I9b0. He coIIecfed os donofion for fhis purpose, o sum of Ps.
3,oZ,3bI. The specioI feofure wos fhof fhe Soivife monosferies oIso
generousIy donofed for fhe renovofion of fhe HoII of Trufh ond Wisdom.

On behoIf of fhe Dhormopurom Monosfery, fhe principoI heod, His
HoIiness, Subromonio 0nonosombondor gove owoy fen fhousond rupees.

On behoIf of fhe Thiruvovodufhuroi Monosfery, ifs Heod, His
HoIiness AmboIovono Poromochorio, confribufed six fhousond rupees.

On behoIf of fhe ThiruponondoI Monosfery of 8onores, His HoIiness
Arunondhifhombiron, donofed four fhousond rupees. There con nof be o
334
greofer fesfimony fhon fhis for fhe friumph of fhe Songs of Divine
0rocel

Wos fhis oII7 The Soivife monosferies in TomiI Modu hod come
forword fo foIIow in principIe, fhe universoI ideoIs of VoIIoIorl The
orfhodox Soivifes of VoIIoIor's doys chided him becouse he proised in song
Lord Pomo. Here is on insfonce from poge 7 ond 8 of fhe Counfer fo fhe
FoIse Arufpo pubIished by MoIIoor Arumugo MovoIor:

"PomoIingom PiIIoi who composed songs of proise on "morfoI 0ods"
couId never be VoIIoIor of fhe Lighf of Divine 0roce. In order fo be
respecfed by fhe Voishnovifes, he composed songs of proise on Lord Pomo
ond 0oddess Lokshmi ond 0oddess Soroswofhy. We connof ogree fhof he
is VoIIoIor of fhe Lighf of Divine 0roce, ond his songs ore fhose of Divine
0roce."

Thus, fhe seIf some Thiruvovodufhuroi Monosfery which (once)
opposed fhe Soinf's ideoIs of Soivife - Voishnovife unify is seen now
conducfing every yeor fhe joinf conference on fhe devofionoI songs of
Thirupovoi ond Thiruvempovoi, which beIong fo Soivoife ond Voishnovife
reIigions respecfiveIy.

The Dhorumopurom Monosfery, onofher Soivife esfobIishmenf, oIso
conducfs on onnuoI conference on Thirupovoi ond Thiruvempovoi, which
sfond for hormony befween Soivism ond Voishnovism.

Shree Sonkorochoryo, fhe reIigious Heod of fhe Seof of Ionchee
Iomokofi, oIso exhorfed fhof o conference on Thirupovoi ond
Thiruvempovoi be conducfed, wifh o view fo wishing for o Soivife-
Voishnovife unify. Wifh fhis in view, fhe Soivife monosferies conducf
fhese conferences. Whofever be fhe reoson, fhe end is fhe resuIf of whof
VoIIoIor preochedl

33b
XXIII, THE DISAPPEARANCE A FACT?

We nofed eorIier fhof Tho;huvoor VeIoyudho MudoIior, Soinf
PomoIingo's principoI pupiI hod himseIf decIored fhof he hod disoppeored
wifh his body. We shoII inspecf fhis ogoin:

"Affer offecfionofeIy bIessing his discipIes, he resfed himseIf on
o bed in fhe huf he sfoyed in. As per his commond, fhe doors were
Iocked. A yeor Iofer, when officers of fhe 0overnmenf, opened fhe doors
ond inspecfed fhe room, if wos empfyl

Though he decIored when he disoppeored, fhof he wouId come
ogoin, he did nof specify fhe fime ond fhe occosion for his reoppeoronce.

UnfiI fhof fime, he onnounced fhof he wouId serve nof onIy in
Indio, buf oIso in counfries Iike Europe ond Americo for worId's progress.

This hod oIso been onnounced fo fhousonds of peopIe."

AccordingIy, fhe Soinf disoppeored wifh his body. Even now he
Iives in fhis worId. He wouId come ogoin. Thus Tho;huvoor MudoIior
himseIf frusfs ond sfofes.

Those orn must CertuinIy Die|

If is fhe Iow of fhe worId fhof "oII fhose born musf cerfoinIy die."
AccordingIy, innumerobIe soinfs gove up fheir ghosf. This we know from
hisfory. 8horofi reminded us of fhis in fhese verses:

"Ye see fhof fhe enIighfened 8uddho died of diseose,
The 8rohmin soinfs Sonkorochoryo ond Pomonujo foo died.
Jesus Chrisf wos noiIed fo fhe cross.
An eviI orrow ended Irishno's Iife,
Even fhe renowned Pomo wos drowned fo deofh."

Confrory fo fhis Iow, if if is soid fhof "VoIIoIor hod disoppeored
wifh his body", if is nof eosy fo beIieve if. If con nof oIso be fIofIy
refufed. Afheisfs moy refufe if. As fhey refuse fo beIieve in fhe very
exisfence of 0od, if is nofuroI fhof fhey refuse fo beIieve fhe mirocIes
performed, by fhese who hove offoined fhe finoI feIicify, os o resuIf of
divine groce. 8uf wifh respecf fo fheisfs, fhe condifion is differenf.
33o

The RutionuI Stunce|

Soinf PomoIingo wos o mysfic indeed. Mere rofionoIIy is nof enough
fo undersfond fhe frufh of his end.

"PofionoIify con nof soIve everyfhing. We shouId become owore fhof
o few fhings ore beyond rofionoIify ond be devofed fo fhem. The foifh of
devofion does nof repudiofe rofionoIify. If goes beyond fhof. This beIief
consfifufes fhe sixfh of fhe five senses. OnIy fhis sixfh sense wiII be
usefuI in moffers which ore beyond rofionoIify."

(Poghupofhy Poghov)

Thus 0ondhiji soid, ond if is very oppropriofe fo fhe moffer we
hove foken up for exominofion here. Lef us Ieove ouf fhose who con nof go
beyond fhe bounds of rofionoIism, becouse if is poinfIess discussing fhis
moffer wifh fhem.

The eIief of the Suivites|

Meifher Hinduism nor Soivism denies fhe Iow of fhe worId fhof "oII
fhose who ore born shouId die." 8uf fhey do furnish us wifh fhe hisfory of
some frue Soivife soinfs who hod o gIorious Iife wifhouf deofh, confrory
fo fhis Iow. Every ruIe hos on excepfion. SimiIorIy, Soivism demonsfrofes
fhof fhere is on excepfion even fo fhe nofuroI Iow fhof "oII fhose who ore
born shouId die." This excepfion, hod become o hisforicoI evenf even
before fhe birfh of VoIIoIor.

Animo-reducing fhe physicoI body fo fhe si;e of on ofom is one of
fhe Eighf mirocuIous Powers. Those seers who hove ochieved fhis power
ore copobIe of migrofing from one body fo onofher. If is soid fhof fhe
oufhor of fhe scripfuroI work, Thirumonfhirom wos proficienf in
performing fhese eighf mirocuIous deeds. If is soid fhof he migrofed
from one body fo onofher, fhrough fhe heIp of onimo.

We hod oIreody known fhof VoIIoIor of fhe Lighf of Divine 0roce
wos copobIe of performing oII fhe eighf mirocuIous deeds.

So we shouId consider him os one who beIonged fo fhe cIoss of
seers (who performed mirocIes), ond occordingIy exomine his disoppe-
337
oronce. The divine soinf Thoyumonovo sings os foIIows obouf fhe powers
of fhis cIoss of seers:

"You couId froveI os fosf os fhe mind,
And fouch fhe onfepodes ond refurn,
You couId exfend yourseIves fo infinife Iengfh,
Like fhe fierce Lord Vishnu wifh his wheeI,
You couId hoId fhe seven seers in your poIm ond drink fhem,
You couId pIoy wifh Indro's reoIm ond his eIephonf os wifh o
buII,
You couId encIose fhe whoIe worId info o musford,
And show in if fhe eighf socred mounfoins,
You who couId perform yef greofer mirocIes,
CouId you nof oppeor before fhis sIove7
Oh, bond of wise-seers who hove offoined
The desirobIe sfofe of unify befween Vedonfo ond
Siddhonfol

If we sfudy fhe meoning of oII fhe fen songs wriffen by Soinf
Thoyumonovo, we wiII nof be mode boId fo refufe Soinf PomoIingo's
disoppeoronce,

Suint Snunusumbundu

Periyopuronom feIIs us fhof Soinf 0nonosombondo, considered fhe
foremosf of fhe four reIigious precepfors, become one wifh fhe effuIgenf
rodionce of 0od. If oIso soys fhof oporf from his becoming one wifh
rodionce, he mode oII fhe ofhers who come fo wifness his wedding fo
become one wifh fhe Lighf. Of fhis, fhe TomiI EncycIopoedio sfofes os
foIIows:

"0nonosombondo gof morried of MoIIoorperumonom, o reIigious
cenfre. He song on ode on MoIIoorperumonom, ond enfreofed 0od fo "foke
him". An effuIgenf Iighf oppeored of fhof fime in fhe fempIe. He song o
devofionoI song on Sivo, exhorfed oII fhose who hod gofhered fhere for
fhe wedding fo become one wifh fhe rodionf Iighf, ond he ond his wife
oIso enfered if."

If is oppropriofe fo remember of fhis juncfure fhof Soinf
PomoIingo heId onIy Soinf 0nonosombondo os his menfor.

338
Munickuvusuku

The Soivifes-beIieve fhof Soinf Monickovosoko, who gove Thiru-
vosokom, oIso vonished info, fhe Divine, wifh his body. Here is on
expIonofion obouf fhis mirocuIous occurrence:

"The Soinf of Vodhovoor, come fo Chidomborom ond resfed of o
hermifoge, offer offering worship of mony o reIigious cenfre.

Lord Sivo HimseIf come in fhe gorb of o 8rohmin, opprooched fhe
Soinf ond fook down in His own hond fhe songs of Thiruvosokom ond
Thirukovoiyor, os fhe Soinf recifed fhem. Inscribing fhe works fhus,
"Wriffen down by fhe One of 8eoufifuI Chidomborom, os recifed by
Monickovosoko," he pIoced fhe works before fhe Soinf. Amo;ed by fhe
works, fhe 8rohmins requesfed fhe Soinf of Vodhovoor fo give fhem on
exposifion. He come fo fhe fempIe of Chidomborom ond poinfed fo fhe
Cosmic Doncer ond soid fhof "He wos fhe meoning for fhese songs of
proise in TomiI." So soying he quickIy enfered fhe HoII ond vonished, of
fhe oge of fhirfy fwo."

(The EncycIopoedio, VoI. 8, p. ZI7.)

We shouId beor in mind fhof if wos onIy fhe Thiruvosokom of Soinf
Monickovosoko who offoined Mukfi, wifh his body, which fronsmufed
PomoIingo info VoIIoIor of fhe Lighf of Divine 0roce.

Suint Thirunuvukkurusu

If is soid fhof Soinf Thirunovukkoiosu, reoched fhe socred seof of
ThirupugoIoor, ond bodiIy become one wifh fhe SivoIingo in fhof fempIe.
We know of fhis from o song of Sekki;hor in fhe Periyopuronom.

There is oIso on occounf of Soinf Sundoromoorfhy oIso going fo
Heoven wifh his corporeoI frome.

"Soinf Sundoromoorfhy wenf fo fhe mounfoin-Iond, ond wos hoppy
fo meef Iing Seromon. He song of ThiruvonjoikkoIom o song renouncing
domesfic Iife. Mounfing o whife eIephonf, of fhe oge of eighfeen, he
reoched Heoven in fhe monfh of Aodi."

(The EncycIopoedio, VoI. b. p.o0.)
339

The Liberution thut Suint Nundhu Attuined|

Aporf from reIigious, precepfors o few Soivife devofees oIso
vonished wifh fheir bodies os indicofed by myfhoIogies. The hisfory of
Soinf Mondho is weII known in fhe counfry. Here is on occounf obouf his
finoI Iiberofion

"One doy he mode boId fo reoch Chidomborom. 0reofIy worried fhof
his meon exisfence sfood os o bor fo his eoger inferesf in worshipping of
fhe fempIe, he sIepf off fhe nighf fhere. The Lord of Chidomborom wos
pIeosed fo oppeor before him in o dreom ond soy "Tomorrow morning you
hove o bofh in fhe fire fo remove you from fhis meon exisfence, ond come
fo me os o 8rohmin." He wos pIeosed fo feII fhe some fo fhe fhree
fhousond 8rohmins of Chidomborom.

"The nexf doy fhe 8rohmins prepored o fire, opprooched Soinf
Mondho ond foId him of whof fhe Lord wos pIeosed fo soy. Soinf Mondho
possed fhrough fire, purified himseIf os o 8rohmin, fif fo be worshipped
by fhe fhree fhousond 8rohmins of Chidomborom, ond enfered fhe fempIe
ond reoched fhe feef of Lord Shivo."

(The EncycIopoedio, VoI. o, p.b.)

Thus, fhe myfhoIogies soy fhof Soivife soinfs Iike 0nonosombondho,
Monickovosoko, Thirunovukkorosu, Sundoromoorfhy, ond Mondho bodiIy
vonished fo become one wifh 0od. 8ofh Soivife foIIowers ond fhe
orfhodox beIieve fhese occounfs. Those who deny fhese wouId nof be
deemed Soivifes ond orfhodoxicoI.

A few omong fhose reseorchers who hove received docforoI
degrees, sfress upon fhese occounfs os hisforicoI evenfs, cifing proper
oufhorify.

Seers who Live ufter Deuth

The Hindus hove been beIieving firmIy ond for Iong fhof if is
possibIe fo offoin o gIorious Iife wifhouf deofh. This moy nof be proved by
scienfific knowIedge, buf none con deny fhof in spirifuoI oworeness, fhere
is o dimension of fhis kind. In fhe worId of knowIedge, fhere ore mony who
340
beIieve fhof fhere ore seers, who, conquering deofh, Iive somewhere on
mounfoins ond in coves.

There ore differences of opprooch fo scienfific ond spirifuoI
knowIedge. The scienfisf, using fhe five senses ond ougmenfing fheir
obiIify wifh fhe heIp of scienfific equipmenfs, endeovors fo undersfond
universoI frufhs. The posifion of fhe seekers of spirifuoI frufhs is
enfireIy differenf. The frue soge, discipIining his five senses, endeovors
fo become owore of nof onIy universoI frufhs, buf oIso fhe very creofive
spirif of fhe Universe. The scienfisf sees everyfhing wifh his reoson. The
seer sees everyfhing wifh divine knowIedge. To puf if briefIy, fhe frue
soge sees whof fhe scienfisf con nof see. Yes. He is obIe fo go beyond fhe
bounds of reoson. We con nof beIieve fhof fhe scienfisf hos fhe obiIify fo
sif in judgmenf over fhe offoinmenfs of fhe seer. Therefore, Ief us nof
drow science info fhisl

The Stutement of Thiru Vi, ku|

"Firsf of oII Ief us exomine whefher mon con Iive o gIorious Iife
wifhouf deofh."

"One of fhe frufhs which I hove undersfood in my enquiry is fhof
fhere is o sfofe of immorfoIify. I hove no doubf, uncerfoinfy or confusion
whofsoever obouf fhis. I hove o firm beIief in fhof sfofe. Thof greof
sfofe obouf which fhe eIders of our Iond emphosi;ed so singIe-heorfedIy,
is now confirmed by mony schoIors obrood, The findings of greof schoIors
Iike Sir OIiver Lodge hove disIodged oII my doubfs, uncerfoinfies ond
confusions. Abouf fhe sfofe of immorfoIify, I hove no doubfs whofsoever
of presenf."

"There is o greof sfofe known os fhe immorfoI sfofe. Wifhouf
doubfing if, rise fo ocfiveIy work fowords offoining if." So soys Thiru V.
IoIyonosundorom.

(The Mind of Soinf PomoIingo, p, I0Z)

Suint Thuyumunuvu's Thought

Soinf Thoyumonovo, fhe forerunner of Soinf PomoIingo, hod
confirmed fhof "mon couId, conquer deofh ond Iive invisibIy", by fhe
"obiIify fo exisf in sfiIIness, by confroIIing fhoughf", in fhis song
34I

We con wonder in fhis worId unseen by ofhers,
We con even commond ceIesfioI beings,
We con remoin young forever,
We con even enfer onofher body.

Mone con doubf fhof Soinf PomoIingo hod fhe obiIify fo confroI
fhoughf ond exisf in sfiIIness.

Suint kumurugurudusu's Song

Soinf Iumorogurudoso wos o soge who Iived during fhe fime of
Soinf PomoIingo. He divides fhe end of fhe Iives of Soivife. soinfs info
fhree cofegories, in o song. Cifing Iives of such soinfs os Enoofhino-ofher,
MeiporuInoyonor ond Perumi;hoIoi kurumbo noyonor, he shows fhof fhe
souI reIeoses ifseIf from fhe, corporeoI frome, ond fhe consequences of
humon deeds, in order fo become one wifh fhe Divine.

He cifes Soinf Sundoromoorfhy fo show fhof fhere wos o condifion.
in which mon bodiIy couId become one wifh fhe Divine.

He cifes Soinf Thirugnonosombondo fo prove fhof fhere wos, o
condifion in which one couId bodiIy become one wifh fhe EffuIgenf Lighf.

He menfions Soinf Thirunovukkorosu for fhe body becoming one
wifh fhe, SivoIingo.

He cifes Soinf Mondho for fhe union wifh Shivo.

The Soinf of Vodhovoor, Monickovosoko, is cifed for fhe body
becoming one wifh fhe UniversoI Spirif.

Thus, Soinf Iumorogurudoso describes fhe vorious sfofes of
offoining immorfoIify. He discreefIy brings ouf his desire fhof he shouId
offoin fhe sfofe of fhe gIorious Iife wifhouf deofh, wifhouf fhe pongs of
uncerfoinfies obouf if.

Thof fhe worId of Soivism oIso hod occepfed fhof fhese is o gIo-
rious Iife wifhouf deofh, is confirmed by fhis.

34Z
DeniuI RefIects u ChiIdish MentuIity

Even some fheisfs soy fhof fhe disoppeoronce of such soinfs os
0nonosombondo. wifh his body is imoginory ond fhof if is nof possibIe.
SimiIorIy, fhey oIso refuse fo beIieve fhe disoppeoronce of Soinf Pomo-
Iingo. I om sofisfied wifh such imporfioI infeIIecfuoI reosoning. 8uf fhose
who speok Iike fhis, hove, Iike me, onIy ordinory powers of reosoning. My
humbIe opinion is fhof fhose wifh ordinory powers of fhinking hove no
righf fo sif in judgmenf over fhe mirocIes performed by seers. Our
ordinory oworeness is nof enough, cerfoinIy nof enough fo Iook info ond fo
come fo concIusions obouf fhe divine offoinmenfs of seers Iike VoIIoIor. If
is nofuroI fo hesifofe fo eosiIy occepf fhof "VoIIoIor hod vonished," buf fo
come fo boId concIusions fhof fhere is no fechnique for such
disoppeoronce, ond fhof none omong fhose who hove received divine
groce couId bodiIy disoppeor, refIecfs o chiIdish menfoIify.

A Controversy

Some orfhodox Soivifes decIored fhof if "wos frue fhof for soinfs
Iike 0nonosombondho, fhe physicoI body ifseIf become o body of divine
Iighf, ond fhof phiIosophic works oIso hod occepfed if, buf fhof Soinf
PomoIingo couId nof hove reoched fhof sfofe." This orgumenf couId nof
bring credif eifher fo Soivism or fo 0od. If fhe principIe fhof fhe physicoI
body couId become o body of divine Iighf is frue, ond if Soinf
0nonosombondho ond fhe Iike hod performed such mirocIes before, why
fhen wos if nof possibIe for Soinf PomoIingo of Iofer fimes7

Hod 0od himseIf renounced fhe very groce of gronfing fhe gIorious
Iife wifhouf deofh fo Soivife seers7 Or hod Soivism ifseIf Iosf fhe
copocify fo bring obouf fhose seers who hod fhe powers, by virfue of
fheir penonce, fo converf fhe physicoI body info one of divine Iighf7

We see mon's obiIify in fhe reoIm of science growing fo fhe
omo;emenf of fhe worId. The spoce froveI of fhe Pussion womon ond mon
is ifseIf on exceIIenf fesfimony. When fhis is fhe sfofe of fhe scienfific
worId, onIy in fhe reoIm of spirifuoI knowIedge fhere is on unocknowIedged
decIorofion fhof fhe obiIify of Soivife seers hod disoppeored from fhe
fime of Soinf 0nonosombondho, fhis cerfoinIy is no credif fo Soivism or fo
0od.

343
The CoIIector's Investigution

Wifhin o yeor of VoIIoIor's disoppeoronce, fhe fhen EngIish
CoIIecfor of fhe Soufh Arcof Disfricf hod gone fo SiddhivoIogom ond
invesfigofed fhe Soinf's disoppeoronce. The EngIish docfor who wenf wifh
him oIso hod exomined fhe surroundings of fhe room where fhe Soinf
wenf info o finoI fronce. The 0overnmenf senf on EngIish docfor oIso wifh
o view fo finding ouf fhe frufh fhrough on enquiry occording fo medicoI
science. If is nof known fhof bofh fhese hod opproved of fhe Soinf's
disoppeoronce wifhouf ony doubfs. They couId nof hove oIso done so,
becouse even fhey ore fhose who couId nof hove gone beyond fhe bounds
of reoson. However, bofh fhe CoIIecfor ond fhe docfor hod nof Ieff ony
nofes, rebuffing fhe news of fhe Soinf's disoppeoronce. I wos nof obIe fo
gef fhe oufhorifofive communique senf fo fhe 0overnmenf by fhe fwo
EngIish men. AII fhe efforfs I hod foken fhese posf few monfhs fo gef if
did nof beor fruif. A brief nofe by fhe EngIish CoIIecfor, in fhe Soufh
Arcof 0o;effe, under fhe fifIe Porvofhipurom, on Soinf PomoIingo, is
found. VoIIoIor hod been proised in if. If is evidenf fhof fhe EngIish
CoIIecfor hod o greof deoI of respecf for VoIIoIor.

The EngIishmun Pruises

We sow eorIier fhe CoIIecfor's nofe in fhe Soufh Arcof Disfricf
0o;effe. Lef us hove o Iook of fhe secfion deoIing wifh fhe disoppeoronce
of VoIIoIor, ogoin:

"In I874 he wenf info o room in Meffukkuppom (o smoII homIef
odjocenf fo Iorungu;hi), ond hod if Iofched from oufside. (Even now fhe
room is Iike fhof.) If wos his hobif fo use fhe room for deep medifofion.
He commonded his discipIes nof fo open fhe room for some doys. From
fhen on he disoppeored. The room sfiII remoins Iocked. Those devofed fo
him sfiII beIieve fhof he hod become one wifh 0od. They oIso beIieve fhof
when fhe oppropriofe fime comes, he wiII refurn.

Whofever moy be fhoughf of him os o reIigious Ieoder, os for os his
verses ore concerned, fhey ore of o high quoIify. This hos been odmiffed
by compefenf eIders. His sfory is on indicofion of fhe direcfions which
reIigions fervor moy sfiII foke."

The EngIish CoIIecfor's nofe seems fo occepf fhe frufh of VoIIoIor's
disoppeoronce in o porodoxicoI monner.
344

The TomiI EncycIopoedio, under fhe nome of Abidhono Chinfhomoni,
pubIished 30 yeors ogo, confirms fhe news of VoIIoIor's disoppeoronce,
wifh fhe foIIowing sfofemenf:

"WhiIe medifofing on Lord Shivo, of fhe obode of SiddhivoIogom in
Meffukkuppom, neor VodoIoor, he hod o gIimpse of fhe Supreme Lighf
Divine os o resuIf of his spirifuoI fruifion. He remoined sfiII in o sfofe of
fronce, mef his Divine Menfor, ond his corporeoI body become one wifh
fhe body of nofure. He fhen indicofed fo his foIIowers fo cIose fhe door.
He oIso cIosed fhe door of consciousness ond in fhe sfiII siIence offoined
finoI bIiss."

The TomiI EncycIopoedio, pubIished by fhe TomiI DeveIopmenf
CounciI, under fhe oegis of fhe 0overnmenf, confirms fhe disoppeoronce
of VoIIoIor of fhe Lighf of Divine 0roce in o sfofemenf in VoI. o, p. 33, os
foIIows:

"VoIIoIor proises Monickovosoko fhus:
'Ohl Lord of 8eoufifuI Vodhovoorl
Affer offoining o 8ody of Pure Love,
You become o 8ody of 0roce,
And fhen o 8ody of 8Iiss.'
This is oIso hoppiIy oppIicobIe fo VoIIoIor."

TomiI schoIor, Thiru Vi. IoIyonosundorom, fhe foremosf of fhe
forword. Iooking fhinkers omong fhe fheisfs, hos fhis fo soy, fo confirm
fhe disoppeoronce of fhe Soge of VodoIoor:

"Deeming Soinf Thirugnonosombondho os his menfor, ond fhe
Thiruvosokom os fhe source-book, worshipping Lord Murugo, hoving
gIimpses of fhe grocious form of 0od, renouncing fhe oberrofions of Iusf
ond onger, becoming owore of fhe perfecf suffusion of 0od everywhere,
fosfering fhe compossionofe moroIify of nof horming ony Iiving beings,
geffing cIorified fhof moroI code oIone is fhe universoI ond righfeous
pofh, ond incuIcofing fhof pofh fo fhe worId, Soinf PomoIingo offoined fhe
sfofe of fhe gIorious Iife wifhouf deofh."

(The Mind of Soinf PornoIingo, p. I4I)

34b
The DecIurution by VuIIuIur himseIf

These exfernoI evidences oporf, fhe infernoI evidence in fhe
Arufpo oIso compeIs us fo beIieve fhof VoIIoIor hod vonished wifh his
body. The foIIowing song from Thiruorufpo, (Songs of Divine 0roce),
feIIs us fhof VoIIoIor hod o divine ond immorfoI body:

"I proyed fhe Lord fo give me on immorfoI body
Which con nof be desfroyed by oir, eorfh ond sky,
Fire, wofer ond fhe roys of fhe sun,
8y deofh, diseose ond murderous weopons,
8y pIonefs ond fheir eviI infIuences,
8y onyfhing of ony fime.
And he hosfened fo gronf if fo me."

As fhis is o song sung by VoIIoIor himseIf, peopIe who hove foifh in
his verocify hove fo frusf fhe meoning of fhis song.

Thof which is deemed "fhe gIorious Iife wifhouf deofh" is oIso
referred fo os "fhe infinifeIy bIissfuI sIeep" by eIders. VoIIoIor oIso song
fhus:

"Ignoronf fhof I wos, I bobbIed, proised by fhe mod worId,
Thou werf pIeosed fo gronf oII my desires.
I om reIieved of my feors ond I drink fhe necfor of groce.
Oh, I experience fhe SIeep of 8Iiss everydoyl"

And offerwords enfered fhe room ond Iofched himseIf in. 8y fhis
oIso, we hove fo beIieve fhof fhe Soinf hod disoppeored. Even fhe
orfhodox Soivifes who hod differences of opinion wifh Soinf PomoIingo
hod nof denied fhof he wos fhe mosf virfuous minded who hod never
uffered foIsehood. Mone couId soy fhof he who Iived os o whife-robed
oscefic fhroughouf his Iife soughf popuIorify wifh fhe peopIe by feIIing
fhem somefhing, fhof wos confrory fo frufh. Even if his Iife hod ended in
ony ofher woy, his gIory couId nof hove been bIemished. When fhis wos
fhe frufh, did he need fo Iie by sfofing fhof he hod offoined fhe gIorious
Iife wifhouf deofh7

In moffers concerning divine beings Iike VoIIoIor, fhere is no pIoce
for suicide. To connecf suicide wifh fhof greof person is o sin by ifseIf.

34o
If He hud Not Disuppeured,,,

Jesus Chrisf wos crucified by some fonofics. 0ondhiji feII o prey fo
fhe buIIefs of reIigious fonofic. Wos fheir fome bIemished becouse fhey
were kiIIed7 Mol Owing fo fhe socrifice of fheir Iives for o couse, fhe fwo
men ore worshipped by peopIe os 0ods.

Pomokrishno Poromohomso died o nofuroI deofh. Is his fome
diminished becouse of fhof7 His fome rodiofes fhroughouf fhe worId.

Even if our VoIIoIor were fo hove been kiIIed Iike Chrisf or 0ondhiji,
or hod died o nofuroI deofh Iike Pomokrishno Poromohomso, his fome
wouId hove nof diminished. If is cerfoin fhof he wouId hove offoined
everIosfing fome fhrough fhe Songs of Divine 0roce he hod composed. 8uf
if is fhe firm beIief of fhe worId of fheism fhof VoIIoIor hod disoppeored
by fronsmufing his fIeshIy body info one of divine Iighf. We moy doubf
fhis, buf we do nof hove enough evidence fo repudiofe fhis. The reoson
for fhe doubf is fhof we ore unobIe fo go beyond fhe bounds of reoson.

If is becouse VoIIoIor himseIf decIored fhof he hod fronsmufed his
fIeshIy body info one of divine Iighf, fhof I om ofroid fo doubf fhe
occounf of his disoppeoronce. The soge of VodoIoor wos one who wos so
greof os fo be frue fo his heorf. As his heorf wos so frue fhof his words
oIso rodiofe frufh. As for os I om concerned, I beIieve fhof VoIIoIor
offoined fhe gIorious Iife wifhouf deofh, becouse he wos so devofed fo
0od ond his words were so frue.

If we disfrusf fhe words of Soinfs Iike VoIIoIor, fhen our Iife ifseIf
wouId become meoningIess.

The Mind of the Suint|

Though Soinf PomoIingo proyed fo 0od for fhe giff of o Iife in
which fhe fIeshIy body becomes one of divine Iighf, he oIso soid Iike ofher
Soivife seers, fhof "he wos wiIIing fo give up fhe fIeshIy body in order fo
become one wifh divine groce." This is known from his song in fhe Arufpo:

"This is fhe ouspicious momenf for Thee fo give,
8Iess me wifh fhe Unique ond Supreme Lighf Divine.
This is one woy fo redeem me.
Ofherwise gIodIy foke owoy my body ond Iife.
347
I ogree fo eifher woy.
Thy hoIy feef ore fhe wifness fo whof I soy.
Thy heorf oIone knowefh mine.
My Mofher, my Fofher, my Mosfer ond my Lordl
FormIess ond in Form Thou reside wifhin me."

If is evidenf from fhis fhof fhe Soinf wos in no sfofe of mind fo
concocf fhof he hod offoined fhe gIorious Iife wifhouf deofh. Indeed,
even if he hos offoined fhe sfofe of beofifude offer deofh, he wouId hove
doubfIess reveoIed if fo fhe whoIe worId.

The fime of Soinf 0nonosombondho wos mony cenfuries before fhe
presenf. His Iife hod ended even during fhe reign of fhe Soivife king who
hod worshipped fhis soinf os his menfor. The occounf of his
disoppeoronce, we know onIy from myfhoIogies, which were fuII of sfories.
He did nof sing fhof he hod received fhe divine power fo fronsmufe fhe
fIeshy body info one of divine Iighf.

The sifuofion of Soinf PomoIingo is differenf. He Iived ond died in
fhe reign of fhe 8rifish of on oIien reIigion. VeIoyudho MudoIior decIores
fhof he fook Ieove of his discipIes, enfered fhe room of SiddhivoIogom
ond disoppeored, os mony fhousonds hod known. Soinf Thondoponi, onofher
Soivife seer of VoIIoIor's fime, hod oIso Ieff mony songs, beIieving in fhe
mirocIe of fhe Soinf's disoppeoronce. Thus, fhose who beIieved in fhe
disoppeoronce of Soinf 0nonosombondho info fhe divine Iighf, os
described by myfhoIogies, con nof disbeIieve fhof Soinf PomoIingo, fhe
hero of modern hisfory become one wifh fhe Lighf Divine.

The Cumphor-Story|

There is oIso o frodifionoI occounf obouf fhe Soinf's disoppeoronce.
if is soid fhof he boughf o Iorge omounf of comphor ond gofhered if of
SiddhivoIogom, ond sof on if in o deep fronce on fhe finoI doy ond hod his
body obsorbed by comphor. There is no wriffen proof for fhis. There is
oIso no reference fo fhe use of fhis mefhod by ony Soivife soinf who Iiving
before Soinf PomoIingo's fime for offoining fhe finoI bIiss. His Arufpo
oIso does nof hove evidence for confirming fhis occounf. He menfions in o
few pIoces in fhe Thiruorufpo fhof fhe beoufifuI body of 0od rodiofed
fhe frogronce of comphor. He hod nof decIored onywhere fhof fhere wos
on orf known for obsorbing fhe body wifh fhe oid of comphor or fhof he
hod offoined if. This "Comphor-Sfory" is nof found in VeIoyudho
348
MudoIior's occounf of fhe finoI doy, or in fhe nofe on fhe Soinf in fhe
Soufh Arcof Disfricf 0o;effe. Therefore, fhere is nof fhe sIighfesf
credibiIify in fhis sfory.

0eneroIIy speoking, Ief fhose who hove no beIief in fhe gIorious Iife
wifhouf deofh, oIso exomine if, wifhouf rejecfing ifl If is beffer nof fo
desfroy fhe beIief fhof mon couId conquer deofh. Where is fhe joy in
desfroying fhis beIief, in fovor of furning in fhe grove7

There is no doubf fhof VoIIoIor's fome resfs oIso on his fronsmufing
his fIeshIy body info one of divine Iighf. 8uf we worship him nof for fhof
oIone. We worship him oIso os o mon of chorocfer, o nobIe soge, o
generous heorfed person who oppeosed ofher peopIe's hunger, o mon of
mercy who wos compossionofe fo Iiving beings, ond os o composer who
gushed forfh wifh sponfoneous verses. Therefore, even fhose who do nof
beIieve in his disoppeoronce, shouId worship him os fhe supreme gem of
monkind. They shouId oIso oduIofe him in fhis monner. Moy fhis beIief Iosf
foreverl

A Lund Without Truitors

"0ondhiji wos kiIIed by 0odse, o 8rohmin. The end of VoIIoIor oIso
wos simiIor fo fhis." So goes o rumor.

A few communifies, foremosf in TomiI sociefy mighf hove foiIed fo
breok new grounds omidsf frodifion, occepfing fhe Ieodership of VoIIoIor
in reIigion, if is o focf fhey foiIed. The more imporfonf omong fhem mighf
hove opposed VoIIoIor's revoIufionory ideos becouse of fheir own orfhodox
feeIings, if is known fhey did so. 8uf if con be firmIy beIieved fhof fhey
couId nof hove furned fhemseIves info froifors (Iike 0odse) fo, fhe exfenf
of puffing on end fo VoIIoIor's Iife.

Those who hove on unshokobIe foifh in fhe cuIfure of TomiIs wouId
occepf my view, ond nof oppose if. Mo froifors (0odses) were born in
fhe hisfory of TomiI Modu even during VoIIoIor's fime, who wouId wonf fo
kiII soinfs, nor wouId fhey be born in fhe fufure. This is fhe specioI gIory
of fhe TomiIs.

The Sucred ody thut CouId Not be Touched|

349
This besides, none couId hove fouched VoIIoIor's body wifh
murderous infenfions, for he hod offoined o "8ody of 0roce".

"I proyed fhe Lord fo give me on immorfoI body,
Which con nof be desfroyed by oir, eorfh, sky ond
fire,
Wofer, ond fhe roys of fhe sun,
Or by deofh, diseose, ond murderous weopons,
Or by pIonefs ond fheir eviI infIuences,
Or by onyfhing of ony fime,
And He hosfened fo gronf if fo me."

He soys in fhis song, fhof he hod offoined by divine groce o body
fhof couId nof be desfroyed even by weopons of murder. So, fhis song is
on exceIIenf infernoI proof fo show fhof o freochery of fhe 0odse kind
couId nof hove occurred in his cose. Lef fhose who hove foifh in fhe
verocify of VoIIoIor, beIieve, wifh fhe heIp of fhis song, fhof such o
freochery did nof foke pIoce in his cosel

3b0
XXIV, WOULD VALLALAR COME?

Tho;huvoor VeIoyufho MudoIior hod remorked: "When Soinf
PomoIingo vonished, he soid he wouId come ogoin. 8uf he did nof indicofe
onyfhing obouf fhe fime of coming ond fhe occosion." The wise men of his
fime, Iike Soinf Thondoponi, oIso beIieved fhof he wouId come ogoin.

Those who wouId nof beIieve fhof VoIIoIor disoppeored wifh his
fIeshIy body wouId nof oIso beIieve fhof he wouId come ogoin. 0eneroIIy, if
is nof eosy for oII fo beIieve fhof VoIIoIor wouId come ogoin fo us. 8uf,
offer his fronsmufofion of fhe fIeshIy body, which his porenfs hod
endowed him wifh, info one of divine Iighf, during his disoppeoronce, if wos
o focf fhof fhere wos fhe odvenf of someone in fhe Morfh of Indio os on
heir fo him.

He couId huve Sone to the North|

VoIIoIor considered fhe enfire universe which wos creofed by fhe
Supreme Spirif os his home. Therefore we couId beIieve fhof he wenf in
onofher direcfion "fo spreod his wores" which he "couId nof seII" in TomiI
Modu where he fried fo "sef up shop." Yesl We moy beIieve fhof he fried
fo seII fhe wore coIIed "SpirifuoI Love ond UniversoI 8rofherhood", by
seffing up shop of fhe soufhern end of Indio, os fhe wore couId nof be
soId, he wound up shop here, ond wenf fo fhe Morfh fo confinue his
"business".

"Even fhough Hindus wouId nof poy heed fo my sermons, greof
souIs, corefuIIy preserving fhe secref fhoughfs imbedded in scripfures
ond conons, wouId reveoI fhem fo fhose of foreign Ionds. They wouId
gIodIy receive fhem."

"For owoy in fhe Morfh, fhe pubIic spirifed brofhers, wouId perform
mony mirocIes in Indio ond you wouId see soon fheir confribufing fo fhe
immense good in our Iond."

"The beof frufhs fhof I give you free now, you wouId fhen
undersfond ond respecf ond ocf occordingIy." Thus hod soid VoIIoIor,
occording fo fhe informofion given by Tho;huvoor VeIoyufho MudoIior.

3bI
As per fhe ufferonce of VoIIoIor, offer his disoppeoronce, o greof
souI become fomiIior fo us in fhe Morfh. And fhof wos Mohondos
Ioromchond 0ondhi.

"For owoy in fhe Morfh" of VoIIoIor need nof be heId os "Morfh of
fhe HimoIoyos". If moy be inferprefed os "Morfh of fhe Tirupofi HiIIs". As
neifher quick meons of fronsporf Iike fhe roiIwoy froin, mofor cor ond fhe
oeropIone, nor meons of communicofion Iike fhe posfs ond feIegrophs were
prevoIenf during his fime, fhe Indio, norfh of Tirupofi, mighf hove
oppeored for owoy fo him.

SimiIurity Even in Their Depurture

Af fhe fime when VoIIoIor disoppeored, 0ondhiji wos o five-yeor-oId
chiId.

VoIIoIor wos born on fhe bfh of Ocfober I8Z3, 0ondhiji wos born in
Porbondhor in fhe Morfh, on fhe Znd of Ocfober I8o9.

Wifh regord fo fhe deporfure of fhese greof men oIso we see on
omo;ing simiIorify. VoIIoIor deporfed on Fridoy fhe 30fh of Jonuory I874.

0ondhiji deporfed on Fridoy fhe 30fh of Jonuory I948.

Though Soinf PomoIingo cored for fhe esfobIishmenf of o good
0overnmenf id fhe Iond, he devofed greofer offenfion fo spirifuoI offoirs.
0ondhiji oIso cored for spirifuoI moffers, buf he devofed greofer
offenfion fo poIificoI offoirs.

Agreement in IdeuIs

Such differences wifhouf confrodicfion wos due fo fhe differenf
meIieu prevoiIing in fhe counfry during fhe fime fhese fwo greof men
Iived. DecIoring fhof "fhe crueI ruIe shouId quickIy end," VoIIoIor song "Lef
fhose seekers of righfeous pofh, suffused wifh divine groce, ruIe".
0ondhiji described fhe some os Pomrojyo. This oporf, we do see such
simiIorifies of ideos in mony oreos befween fhem os fo moke us doubf
whefher VoIIoIor himseIf hod incornofed himseIf os 0ondhiji.

VoIIoIor endeovored fo spreod such greof ideoIs os fhese omong fhe
peopIe of TomiI Modu, fhrough his songs:
3bZ

"Cosfe Discriminofion shouId be fofoIIy erodicofed."

"AII reIigions shouId go, ond o sociefy, free from reIigions shouId be
esfobIished."

"We shouId consider oII Iiving beings os equoI, ond show compossion
fo fhem."

"Hunger shouId be puf on end fo, ond oII fhe peopIe of fhe worId
shouId hove enough fo eof."

AII fhese ideoIs were emphosi;ed by 0ondhiji oIso. OnIy in one,
porficuIor did 0ondhiji differ o IiffIe from VoIIoIor. Thof is, VoIIoIor
desired fo see o sociefy fhof wos free from reIigions. 0ondhiji wished fo
see o unify omong reIigions, wifhouf desfroying fhem. We need nof
consider fhis o greof confrodicfion.

If, on fhe bosis of hormony ond mufuoI good wiII, if is possibIe, fo
esfobIish o unify omong oII reIigions, if moy be heId fhof if wouId hove
been ogreeobIe fo VoIIoIor's mind.

SimiIorIy, if reIigions couId nof be redeemed from fheir deferioro-
fion, fhen desfroying fhem compIefeIy wouId be ogreeobIe fo 0ondhiism.

VoIIoIor spreod new ond revoIufionory ideos omong fhe peopIe.
8eyond fhis, he hod no opporfunify fo invoIve himseIf in ocfion fo seek
success for his principIes. The moin reoson for fhis wos fhof he wos oIso
endeovoring fo seek o gIorious Iife wifhouf deofh for his souI.

The Success of Sundhigi

As 0ondhiji wos fofoIIy invoIved in poIifics, he wos obIe fo creofe
revoIufionory chonges in sociefy. In Indio fodoy, o secuIor 0overnmenf
ruIes, unfouchobiIify hos been erodicofed by Iow, in righf fo properfy ond
in ofher socioI righfs, fhe Iow of equoIify of fhe sexes hos been
esfobIished. The Consfifufion ossures fhof o "socioIisfic sociefy" wiII be
esfobIished fo remove fhe disfincfions of fhe rich ond fhe poor. The
supersfifion of moking onimoI socrifices in fhe nome of 0od hos been
mode iIIegoI. LegoI procedures hove been inifiofed fo puf on end fo fhe eviI
hobif of drinking. A poIicy of non-oIignmenf is being foIIowed, wifh o view
3b3
fo prevenfing worId wors, fosfering infernofionoI reIofionship on o bosis
of foirness ond fo seeing o renoissonce in fhe Iife of fhe peopIe,
infernoIIy. Meosures hove been foken fo fosfer nofionoI infegrofion, ond
fo nurfure worId unify.

We shouId beor in mind fhof fhese desirobIe meons of ocfion oporf
from being fhe oufcome of 0ondhiji's preoching, ore oIso in fune wifh
Soinf PomoIingo's phiIosophy of SpirifuoI Love ond UniversoI 8rofherhood.

The Rudiunt Light Is Sundhigi HimseIf|

We moy soy in brief fhof Soinf PomoIingo who fIourished in TomiI
Modu os fhe Jofhi, ("fhe Podionf Lighf"), oppeored in fhe form of
"0ondhi" in fhe Morfh.

The ideoIs, which were nof occepfed in fhe Soufh when VoIIoIor
preoched fhem, were weIcomed wifh greof respecf ond proise by fhe
TomiI peopIe, when Mohondos Ioromchond 0ondhi of fhe Morfh preoched
fhem. Wifh prior knowIedge of fhis, Soinf PomoIingo exhorfed fhe TomiI
peopIe:

"The greof frufhs fhof I give you free now, wouId be fhe some
which greof souIs, oppeoring in fhe Morfh, wouId, feII you. You wouId fhen
undersfond ond respecf fhem ond ocf occordingIy."

Though Soinf PomoIingo disIiked oII reIigions, he did nof eschew fhe
virfues emphosi;ed by fhose reIigions. Yes. He cored for fhose virfues,
buf disIiked fhe meoningIess observonces. To puf fhe some in o differenf
woy, he Ioved fhe principIes, ond defesfed fhe empfy rifuoIs.

"OnIy when you beIong fo o nofion, couId you be on infernofionoI
Ieoder. SimiIorIy, onIy when you beIong fo o reIigion, couId you know oII
reIigions ond creeds ond be o universoIisf."

(Horijon, Z9.Z.48)

This is 0ondhiji's view. Thus, he remoined oII his Iife o frue Hindu,
ond of fhe some fime, o foir friend of oII reIigions of fhe worId. If fhis
expIonofion is borne in mind, fhe simiIorify of fhoughf in 0ondhiji ond
VoIIoIor, wifh respecf fo reIigion, con be undersfood.

3b4
The Contribution of Sundhigi

If is essenfioI fhof fhe hormony of reIigious fhoughf in 0ondhiji
ond VoIIoIor is undersfood in greofer defoiI.

0ondhiji gove o new Iife fo Hinduism fhof wos being desfroyed by
fhe invosion of foreign reIigions. Af o fime when fhe gop befween poIifics
ond moroIify wos ever widening, he endeovored fo bring obouf o greofer
unify fhon whof obfoined befween fhe fwo in fhe posf.

He spoke for fhe righfs ond beffermenf of fhe Iof of fhe peopIe
beIonging fo fhe oppressed ond depressed bockword communifies, who
were quiffing Hindu reIigion everydoy ond embrocing ofher reIigions ond
he endeovored fo pursuode oII fhe resf fo remoin wifhin fhe Hindu foId.
Af fhe some fime, he offempfed fo remove reIigious differences ond fhe
resuIfonf onimosifies, ond fosfered o unify omong oII reIigions.

In spife of fhis, fhis greof mon wos shof ond kiIIed by, 0odse,
becouse of fhe soIifory reoson fhof 0ondhiji wos overse fo Hindu reIigious
fonoficism, 0odse considered him on enemy ond o froifor fo Hinduism.

Pure heurted Suivite|

8ecouse VoIIoIor wos born ond bred up in TomiI Modu, fhere wos no
0odse for himl However, fhere were schoIors of Soivife scripfures ond
conons, during his fime ond Iofer, who considered him even on enemy of
ond froifor fo orfhodox Soivism. This we hod known eorIier.

Soinf PomoIingo did nof Iike fhof "Soivism" which hofed ofher
reIigions. 8uf Iiking Soivism on o phiIosophic bosis, he foIIowed fhose
codes, which if incuIcofed. Pejecfing muIfipIicify of 0ods, he insisfed on
fhe principIe fhof "0od is one", ond worshipped fhof 0od in fhe nome of
"Shivo".

VoIIoIor beIieved fhof fhe five-syIIobIed "Momosivoyo" wos fhe
greof gospeI, which gronfed fhe gIorious Iife wifhouf deofh. Pecifing if
doiIy, he oIso mode his foIIowers ond discipIes fo recife if.

Chidomborom wos considered fhe, socred seof, which gove "FinoI
8Iiss" fo Soivifes. VoIIoIor decIored if os fhe socred seof of which Lord
Shivo oppeored before him in o vision. Though, of o Iofer fime, he nomed
3bb
VodoIoor os "Morfh Chidomborom of Wisdom", he confinued fo coII OId
Chidomborom, "Chidomborom of Ancienf Wisdom".

He deemed Soinf 0nonosombondo, fhe foremosf of Soivife reIigious
precepfors, os his menfor. He considered Thiruvosokom fhe 8
fh
of fhe IZ
conons, os o devofionoI work, ond fhe Thirumonfhirom, fhe I0fh conon ond
fhe foremosf of Soivife reIigious scripfures, os o rore freosure fhof gove
him o new Iife.

Thus, wifhouf rejecfing Soivism, ond Iiving occording fo fhe pofh
of Soivism, VoIIoIor offempfed fo find o unify omong mony reIigious
phiIosophies, ond puf on end fo fhe differences of esfobIished reIigions. -
Finding o reIigion Iess sociefy wos considered by him os fhe finoI gooI of
his piIgrimoge. The orfhodox Soivifes who did nof undersfond him,
considered him onIy os on enemy fo Soivism. During his Iifefime, fhey gove
him, endIess froubIe. Lofer on oIso, fhey corried on o propogondo,
ridicuIing him. Whof wifh eighfeen pubIicofions in oII in fhis regord by
fhem, whof fo fhink of fheir Soivife reIigious fonoficisml

0eneroIIy, bofh 0ondhiji ond VoIIoIor, who Iived os his guide, were
horossed by peopIe of fheir own reIigion. ForfunofeIy, our soIoce is, such
peopIe were onIy o fewl

3bo
XXV, LET US FOLLOW VALLALAR

Jusf becouse o few or mony men of reIigion deceive fhe peopIe if
is nof foir fo reoson, fo rejecf, eifher fhe reIigious sermons, which
incuIcofe discipIine, or ridicuIe fhe principIes of scripfures.

"In due course, ony esfobIishmenf, or mefhod wiII, become in-
sfrumenfs fo be expIoifed by o few seIf-seekers, if is o focf fhof
reIigions ond reIigious esfobIishmenfs hove been spoiIf occordingIy. 8uf
if is nof o foir meons of enquiry fo insuIf founders of reIigion on fhe
bosis of fhe deferiorofion fhof fokes pIoce Iofer. We shouId nof fhink
fhof fhe guffer refIecfs fhe dirf in fhe cIoudsl Jusf os fhe cIouds ond
fhe roins ore heId in respecf, so fhe oncienf soges ond fheir works of
frufh shouId be respecfed ond reod."

This is fhe exhorfofion of Pojoji fo reformisfs, in fhe prefoce
from his book, The Pofh Thof Ionnon Showed, (Ionnon Iooffio Vo;hi).
Though os reformers, bofh VoIIoIor ond 0ondhiji opposed fhose who
duped peopIe in fhe nome of reIigion, fhey cherished fhe normoI prin-
cipIes ond fhe phiIosophies fhof were preoched by soinfs.

The Two ure the Sume|

I om one who fries fo foIIow 0ondhiji, nof onIy in poIifics, buf oIso
in spirifuoI moffers. According fo my experiences in fhis endeovor, ond
os I compore 0ondhiji fo VoIIoIor, I beIieve fhof Soinf PomoIingo who wos
born in ond disoppeored from fhe Soufh, oppeored (ogoin) os Ioromchond
0ondhi in fhe Morfh. Yes. We shouId deem 0ondhiji of fhe Morfh who
fIourished os fhe Ieoder of fhe whoIe of Indio, onIy os o represenfofive of
Soinf PomoIingo who decIored whiIe vonishing fhof "he wouId come ogoin".
This beIief moy be os o resuIf of my devofion fo fhis greof mon. As for os
I om concerned, fhis beIief hos given me o Iof of benefifs. I proy fhof oII
shouId hoId fhe some beIief os mine.

A perspecfive shouId be found by o comporison of fhe preochings
ond occurrences in fhe Iife of VoIIoIor wifh fhose of 0ondhiji. Then fhe
frufh of whof I soy con be known.

The Successor in TumiI Nudu|

3b7
I shouId menfion here of onofher seer who oIso Iived in TomiI Modu
os o successor fo VoIIoIor. He is fhe 0reof Poef, Subromoniyo 8horofi.
Affer Pomokrishno, we heord Vivekonondo speok in his voice. SimiIorIy,
fhe credif of echoing VoIIoIor's principIes in his own voice offer his Iife
goes fo poef 8horofi. 8uf, Iike Vivekonondo, 8horofi did nof dedicofe
himseIf fo reIigious moffers. He Iived during fhe fime of fhe nofionoI
resurgence. Therefore he wos coughf up in fhe sform of fhe "Freedom
SfruggIe." Ofherwise, his soIe fosk wouId hove been fo serve by spreoding
fhe ideoIs of VoIIoIor. I hove obsoIufeIy no doubf obouf fhis.

huruti Speuks

In his book coIIed 8horofi-Essoy, under fhe fifIe, "The Awokening
of TomiI Modu", 8horofi speoks of VoIIoIor os foIIows:

"Soinf PomoIingo decIores fhof he occepfs oII reIigions."

"TomiI Modu is fhe proper fieId for fhe esfobIishmenf of fhe
principIe of o universoI reIigion, by fhe roofing ouf of oII reIigious
differences in fhe worId. Soinfs, who ore copobIe of puffing on end fo oII
reIigious onfogonisms in fhe worId for fhe worship of fhe some 0od for
redempfion, ore now born in TomiI Modu. We decIored fhof o new worId
owokening in fhis regord wouId begin in TomiI Modu.

Thof TomiI Modu, nof now, buf for o Iong fime, hos been o Ieoding
Iighf, is known fo oII."

"A grond owokening wouId come obouf fhroughouf fhe worId. If is
fwenfy yeors since Indio hos woken up os o beginning. TomiI Modu wos
fhe firsf fo owoke in Indio."

"Soinfs Iike PomoIingo were fhe orchifecfs of fhis new owokening in
TomiI Modu."

The Prophecy of huruti

The decIorofion of 8horofi fhof Soinf PomoIingo wos fhe foremosf
fo bring obouf on owokening in fhe whoIe worId is o worfhwhiIe fhoughf.
This is confirmed by fhe meoning of fhe foIIowing song from fhe
Thiruorufpo.

3b8
"0od ordoined fhe odvenf of my birfh in fhis epoch, fo reform fhe
peopIe of fhe worId who ore wicked inside, buf oppeor fo be good from
oufside, fo enobIe fhem fo, ochieve fhe Order of fhe Pighfeous Pofh, ond
Ief fhem rejoice in fheir offoinmenf of divinify from wifh in."

8horofi confirms fhe some by sfofing fhof, "he wos senf by 0od os
fhe foremosf of oII fhe soges fo reform fhe whoIe worId." We moy soy
fhof fhere wos none before 8horofi or offer him who hod undersfood so
cIeorIy fhe greofness of VoIIoIor's birfh.

Among the DiscipIes,,,,,,

During Soinf PomoIingo's fime, fhere were innumerobIe discipIes
wifh him. 8uf none wos on heir fo his reformisfic ideoIs. Tho;huvoor
VeIoyudho MudoIior, fhe principoI discipIe, hod o boundIess devofion fo
VoIIoIor. 8uf even he couId nof confinue fhe revoIufionory reforms begun
by VoIIoIor. The cIosure of fhe TempIe of Trufh ond InowIedge for o few
yeors, ond fhe Order of fhe UniversoI ond Pighfeous Pofh becoming
inocfive for o number of yeors, wouId show fhof none of VoIIoIor's
discipIes hod fhe copocify fo succeed him. If is surprising fhof none
despife fhe exisfence, of mony greof schoIors in TomiI, come forword fo
wrife o crificoI biogrophy of VoIIoIor. If is ninefy yeors since his
disoppeoronce. If is fhe misforfune of TomiI Modu fhof none of fhe Iofer
generofion wos ovoiIobIe, fo wrife ond presenf, o fuII-Iengfh biogrophy of
fhis divine poef's gIorious Iife.

The Trudition wus Sone

We con soy fhof fhe Movemenf for SpirifuoI Love ond Unify oImosf
disoppeored wifh fhe Soinf. Affer his Iife, mony Orders of UniversoI ond
Pighfeous Pofh come info being in TomiI Modu. Discounfing fhose fhof
become defuncf, I undersfond fhof fhere were more fhon fhousonds in
exisfence. 8uf fhey did nof funcfion os orgoni;ofions for socio-reIigious
reform, in fhe monner of Soinf PomoIingo, buf onIy os cenfres for singing
reIigious hymns ond for spreoding devofionoI codes.

Mony fhousonds of devofees of fhe Arufpo do go obouf in fhe
counfry. If is o biffer frufh fhof none of fhem is dedicofed fo fhe revoIu-
fion of finding o new sociefy free from fhe discriminofion of cosfes ond
creeds. The reIigiousIy devofed pubIic do sing VoIIoIor's divine songs. 8y
singing fhe divine songs of VoIIoIor, mony fomous singers, spreod his
3b9
devofionoI moroIify. S.0. Iiffoppo, fhe musicoI genius of fhe posf
generofion, song ond immorfoIi;ed his song "IodoiyiIe". ("In Summer"), we
moy soy fhof he wos born especioIIy fo sing fhof singIe song. 8uf mony
singers sing wifhouf feeIing fhof if is o song from fhe divine Arufpo fhof
fhey ore rendering. This is becouse, fhe hisforicoI frodifion of Soinf
PomoIingo's Iife, which is inferfwined wifh fhe Arufpo, hos been given o
go-by.

Morioppo SwomigoI, o genius of music, devofed fo VoIIoIor,
endeovored fo spreod VoIIoIor's devofionoI moroIify by singing his Songs
of Divine 0roce.

0eneroIIy speoking, VoIIoIor's songs of socio - reIigious reform hove
nof been os popuIor omong fhe peopIe os fhe devofionoI songs in fhe
Arufpo. They Iie hidden in fhe book of Thiruorufpo ifseIf. Therefore,
pure righfeous pofh seekers who hod renounced offochmenfs fo creeds
ond communifies hod nof come info being. Those of fhe Order of fhe
Pighfeous Pofh did nof meoningfuIIy cherish fhe pure ond righfeous pofh
enunciofed by VoIIoIor. The body ond souI did nof vibrofe fo fhe greof
gospeI of "Supreme Lighf Divine" ond "Supreme Love Divine". If fhis
wos fhe sfofe of fhe Order of fhe Pighfeous Pofh, how couId fhere be o
successor of VoIIoIor7

ForfunofeIy, Orders of fhe Pighfeous Pofh ore of service in pre-
serving fhe nome of VoIIoIor ond in moking fhe peopIe remember his Divine
Songs. They con be proised for fhis.

VoIIoIor wos o greof reformer who couId be disfinguished from
soinfs Iike Thoyumonovo ond Arunogiri. If wos o specioI disfincfion
ossociofed wifh his birfh. Undersfonding fhis, Orders of fhe Pighfeous
Pofh ond devofees of fhe Arufpo, ofIeosf from now on, shouId foIIow fhe
pofh of reform. The fime hos come for fhis.

If fhe fosk of socio-reIigious reform hod foken pIoce, by foIIowing
fhe foofsfeps of VoIIoIor, offer his disoppeoronce, fhe communoI ond
ofheisfic unresf in TomiI Modu couId hove been ovoided.

The SeIf-Respect Associution

Those who beIonged fo fhe SeIf-Pespecf Associofion which Iived
ond died offer o few yeors, Iong ogo, soughf o pubIicify fo some exfenf
3o0
for fhe socio-reIigious ideos of VoIIoIor. 8uf fhey were nof represenfo-
fives of VoIIoIor's foifh in 0od, or his discipIine of compossion for Iiving
beings, or his phiIosophic knowIedge. They did nof oIso Iike fo be so. To
puf if briefIy, fhey used VoIIoIor's songs of reform os o meons fo fosfer
communoI ond ofheisfic feeIings. 8uf fhey did nof succeed in fhof oIso. In
fine, fo resuscifofe VoIIoIor's ideoIs of socio-reIigious reform, o successor
is fo be born onIy hereoffer in TomiI Modu.

The greof movemenf fhof hos come obouf for nofionoI infegrofion
in Indio seems fo be o guiding Iighf for VoIIoIor's "SpirifuoI Love ond
UniversoI 8rofherhood". The TomiIs, so enIighfened, shouId endeovor fo
infroduce VoIIoIor fo fhe worId. TomiI Modu, which cherishes 0ondhiji ond
8horofi con nof ignore Soinf PomoIingo. They oIso shouId nof ignore him.

In the Puth of Reform,,,,

Disfincfions of cosfe ond reIigion oIone ore obsfocIes fo nofionoI
infegrofion. Excepf fhrough ochieving nofionoI infegrofion, on fhe bosis
universoI Iove, by fhe erodicofion of fhese discriminofions, nofionoI
infegrofion of fhe poIificoI IeveI is nof possibIe. 8horofi firsf emphosi;ed
fhof "oII ore of one kind", ond "fhey ore oII of one communify". OnIy Iofer
he song, "oII of us ore Indions." He seems fo discreefIy indicofe fhof
unIess fhe feeIings of unify, fhof "oII ore of one kind" ore firsf born ond
fhof "oII ore of one communify" omong fhe peopIe of Indio, fhe feeIing
fhof we ore o nofionoIIy infegrofed communify of Indions wiII nof come
obouf. He shouId hove inherifed fhis feeIing from VoIIoIor.

We shuII Find u Unity|

If fissiporous fendencies ore born in fhe form of poIifics, omong
fhe peopIe of Indio ond TomiI Modu fodoy, fhe bosic reoson for fhis is
fhe growfh of cosfe ond reIigious feeIing of seporofism, of fhe expense of
fhe oworeness of socioI unify. This, oIone is fhe prime couse, which con be
remedied onIy, by on oworeness of o socioI infegrofion of fhe worId. The
ofher nome for fhis is "SpirifuoI Love ond Unify". "SpirifuoI Love ond
Unify" shouId become fhe moffo of fhe movemenf for worId peoce. This
oIone con be fhe socred sIogon fo sove fhe worId from wor mongering.

Though Soinf PomoIingo wos born in TomiI Modu ond in fhe TomiI
communify ond song onIy in TomiI, he beIongs fo fhe whoIe worId. He wos
3oI
on infernofionoIisf ond o universoI Iover of oII reIigions ond o seer who
come fo feoch us fhe gIorious Iife wifhouf deofhl

The fhoughf fhof fhe Soinf sfiII Iives omidsf, us gives us on
immense power, Therefore Ief us fhink fhof Soinf PomoIingo suffuses our
Iives ond feeIingsl When fhe Soinf disoppeored, he decIored fhof "he
wouId hereoffer enfer oII bodies." Thus fo beIieve fhof he hod mode every
one of our bodies on obode for him fo Iive in, is o meons for offoining fhe
"Supreme Spirif" in fhis Iife ifseIf.

In fhe beIief fhof fhere is o "gIorious Iife wifhouf deofh", if we fry
for if, we wiII ofIeosf be obIe fo puf off deofh ond oIso derive fhe greof
joy of nof being born ogoin. Therefore, Ief us beIieve in fhe gIorious Iife
wifhouf deofh, ond cherish fhe greof Soinf who foughf fhof fo us.

We ShuII FoIIow VuIIuIur|

If we engoge ourseIves in fhe socred fosk of erodicofing cosfes,
we wiII be obIe fo ofIeosf desfroy fhe eviI of fhe high-Iow cosfe offifu-
des, in order fo esfobIish on equoIify of sfofus omong oII. Therefore, Ief
us poy homoge fo ond cherish, in our heorf fhe greof Soinf who foughf
(us) fhe UniversoI ond Pighfeous Pofh, wifh o view fo puffing on end fo
cosfes.

8y fhe ufferonce, "PeIigions fhof feoch ore oII foIse, indeed Do nof
ossociofe yourseIves wifh fhem", we moy ofIeosf see on end fo reIigious
ocrimonious ond quorreIs. Lef us fherefore proise fhe 0reof Poef
PomoIingo who composed verses for puffing on end fo reIigious
discriminofionsl

If fhe discipIine of showing compossion even fo creofures Iike fhe
fIies ond onfs is sfressed upon os fhe gooI of Iife, fhen fhe copocify of
showing kindness fo humon beings who hove imbibed in fhemseIves six
senses, wiII grow. Therefore, Ief us enshrine in our heorfs fhe greof souI
who foughf us fhe discipIine of kindness fo oII Iivesl

Lef TomiI Modu, Ief Indio, Ief fhe whoIe worId gofher fogefher fo
find spirifuoI Iove ond unifyl Lef oII monkind soy "AII HoiI" fo Soinf
PomoIingo who come fo sove ifl Thof is fhe onIy woy for if fo fIourishl

3oZ
Moy fhe nome, PomoIingo, be oIwoys pronounced os o socred
inconfofion by every onel This oIone is my proyerl