OF VALLALAR GROUPS
REGARDS
BABU.S
--- On Sat, 11/6/11, Vallalar Trust <vallalartrust@gmail.com> wrote:
> From: Vallalar Trust <vallalartrust@gmail.com>
> Subject: [vallalargroups:4200] The path of Grace and Light!
> To: "Vallalar Groups" <vallalargroups@googlegroups.com>
> Date: Saturday, 11 June, 2011, 3:44 AM
>
>
>
> SAINT RAMALINGA
> Swami Ramalinga popularly known as Vallalar. The great
> munificent, is
> regarded as the foremost of the Saints and Sages
> considering the
> heights, widths, depths and intimacies of his realization
> of the
> Divine in all the inmost, outer and the outmost parts of
> his being.
> He was a Yogi who put before the people
> the deathlessness of body as
> an essential part of the realization of the One Blissful
> Divine.
> Swami Ramalinga was an embodiment of
> great compassion and he was not
> for discarding it for any reason. On the other hand if
> compassion was
> to be taken away from him, his life also would come to an
> end. So
> intense was his love for the humanity at large and the
> other living
> creatures.
> We taken that his experience in higher
> realms the experience that
> gave him sublime knowledge of the Divine and his compassion
> towards
> all grew simultaneously each helping the other. His own
> experience
> proved to us beyond any doubts that human compassion is the
> only
> ladder to the spiritual heights. He prayed to Lord for
> miraculous
> powers, not for self-aggrandizement but for compassion
> towards all
> souls. Throughout his life he was doing compassionate
> service to all
> souls and when such service was not possible with the
> normal, limited
> human abilities he prayed unceasingly to the Lord to equip
> him with
> more than normal power.
> The Saint was a Born Tamil poet. He was
> one of the very few of his
> generations who not only achieved the final end of human
> existence
> through direct experience but also filled the atmosphere
> and
> surroundings with expressions of his experience through
> poetry and
> prose. The saint has written six thousand verses of Divine
> inspiration
> 'THIRUARUTPA'. The life works of the Saint consists
> major portion in
> the form of poetry and rest are some musical compositions,
> a few prose
> works, a few commentaries, a few letters written by him to
> his
> followers and the collection of his oral teachings, later
> recorded by
> his disciples.
> THE UNIVERSAL PATH (or) SAMARASA SUDDHA SANMARGAM
> The Saint lived in the midst of people
> healing their ailments and
> teaching them the principles of Universal Path, Samarasa
> Suddha
> Sanmargam which is a happy combination of service to fellow
> beings and
> spiritual experience.
> The Universal path is not a new religion
> but it wants one not to be
> confined with in the limits of any one religion but to
> reach high
> spiritual realms, shedding all differences of caste, creed,
> religion,
> nationality etc, and to experience the Ultimate Reality.
>
> PRINCIPLES OF UNIVERSAL PATH (OR) SAMARASA SUDDHA
> SANMARGAM
> a) UNIVERSAL BROTHER HOOD:
> The chief ideal of this 'Universal
> path' consists in insisting on
> the promotion of 'Universal Brotherhood' .The doctrine
> of Universal
> Brotherhood implies not only Universal love and the right
> of every
> soul to love and to be loved but also the equality of
> all individuals
> what ever their social status, caste, religion, Nation and
> other
> affinities may be. Further one should deem the other soul
> virtually as
> one's self. This 'Oneness' is the resultant of soul
> love.
> b) The right of all souls for integration through soul
> love:
> The right of all souls for integration
> through soul love is one of
> the chief ideal of Universal path. The pivot of soul love
> is the
> growing knowledge of God. One's realization of
> integration with all
> souls will lead one to ultimate integration (or) Union with
> God.
> c) 'ARUTPERUNJOTHI' The unique one common reality:
> The Lord who dances in the 'space of
> Grace' is the unique, supreme
> Lord for all the Universes, just as there is only one soul
> in a body
> and not two or three says the Saint. The Saint
> putforths 'The
> ARUTPERUNJOTHI', the common reality as the only Truth and
> ideal to be
> cherished and aimed at by humanity. There is no plurality
> in the
> Ultimate.
> Rejoicing at the realization of this
> supreme Reality through direct
> experience is the foremost landmark of the Universal path
> the Samarasa
> Suddha Sanmargam.
> d) ONE BECOMING THE EMBODIMENT OF GRACE:
> Realization of the Lord's Grace
> enables the soul to know itself as 'a
> space of grace' that is , as one whose very nature is
> compassion . As
> soon as the soul thus realizes itself, it becomes qualified
> for
> achieving God–realization. This is testified to by the
> direct
> experiences of the saint. Hence the saint states that the
> main means
> stipulated in the Universal path is 'one becoming the
> embodiment of
> Grace'.
> e) COMPASSIONATE SERVICE TO ALL FELLOW BEINGS:
> The perception of One Supreme Reality,
> along with the knowledge that
> the tribes, castes, creed and different social strata are
> farce, will
> remove all the barriers in the path of congenial human
> relationship
> all over the world, which should be developed through
> compassionate
> outlook and service. So next to the perception of the
> common Reality,
> compassion is the other land mark of the saint's
> Universal path.
> Infact this perception and unconditional compassion towards
> all fellow
> beings make his path Universal.
> The more the melting of souls for each
> other, the easier will be the
> direct manifestation of God's Grace. It is human sympathy
> that leads
> to Divine Grace. In one of his percepts says that the
> natural trait of
> the soul is compassion. He continues that if a soul
> realizes its
> ultimate sphere through compassionate service to fellow
> beings, it
> will surely experience the union with God.
> Aspects of compassionate service
> 1) True Love for God:
> Our saint emphatically declares that
> love for God will develop in the
> human mind only when man develops compassion towards his
> fellow beings
> and prepares the ground for Divine Grace. Without Divine
> Grace abiding
> love for God is not possible.
> 2) Worship through service
> Our saint describes compassionate
> service in his own way as an act of
> worship performed by one through the softening of one's
> soul caused by
> the suffering of other souls in hunger, disease, thirst,
> poverty,
> fear, etc.
> 3) Salvation through service:
> Our saint equally deplores and condemns
> the act of the pious people
> in
> ignoring the poor and destitute and says that even if they
> practice
> yoga, penance, telling of beads and meditation they will be
> far away
> from God's Grace. Thus he ably brings out the importance
> of
> compassionate service in the fulfillment of higher ideals
> and the
> spiritual field. Promoting human compassion is the way for
> salvation.
> 4) Non- Killing and not taking flesh:
> The saint condemns chiefly the sacrifice
> of life performed in the
> name of various types and names of God. He is somewhat
> harsh when he
> refers to flesh eaters. He addresses them as 'corpses'.
> He describes
> fleshy food as an inducement for the rise and development
> of lower
> tendencies. He says that the mind of the flesh eater cannot
> at all
> sense the inner self. We can infer from this that such will
> be the
> tendencies developed in the psyche of the total personality
> of an
> individual by the bodily tendencies which are nourished by
> flesh. He
> further says that when the inner self is not realized,
> knowledge of
> God is not possible and that therefore flesh is a food of
> lower
> tendencies.
> f) Worship of Light:
> The next significant aspect of the
> Universal path is the worship of
> Light. He experienced the Lord as the light. All his
> experiences in
> the higher realm of spirituality where chiefly related to
> vision of a
> mount of light.
> Thus our Saint through his Universal path brought the whole
> world
> under a common altar of light worship.
> g) The art of deathlessness:
> The saint states that, "I do not
> advocate deathlessness with any
> worldly ambition in my mind. I say all these out of
> compassion for
> you. I earnestly wish you to get the same bliss that I get.
> It is not
> I that speak; it is indeed the Lord in me that makes me a
> tool, for
> conveying this message to you. The Lord, the Common
> Reality, dances
> with all His radiant grace. Make up your mind to embrace
> him."
> The main aim of Universal path is to insist on one's
> getting educated
> in the art of deathlessness. The ultimate ideal of human
> existence is
> enjoying the everlasting bliss of the supreme Divine by
> equipping
> oneself in a body free from disease, aging, decay and
> death.
> The saint states that the various
> religions spread to this day, yet
> the people of the world were dead and entered in to
> darkness. Take my
> order to spread the common path of Suddha Sanmargam. To
> establish the
> Universal path, he founded in the year 1865 a guild of
> devotees called
> Samarasa Suddha Sanmarga Sathya Sangam. His call to the
> people to
> follow in the Universal path is in the form of inviting men
> to join
> the 'Sanmarga Sangam'.
> He had a clear perception of the purpose
> of his life on the earth. He
> rewards the ideal briefly and clearly. His was to reform
> all the
> worldly whose life was lacking in the harmony between
> thought and deed
> and make them to join "Sanmarga Sangam
> " in order to attain the Divine
> here and now. He declared that God earmarked his life for
> this
> purpose.
> Through the Sangam, he awakened the
> people to the oneness of
> spiritual brotherhood and to the foolishness of man in
> consenting to
> death. He said, "By an error the people have consented to
> die and His
> Sangam is out," for annihilation of death itself".
> Because it is his realization of the
> Lord's grace that landed him in
> the universal religion, enhancing his compassion for his
> fellow-beings
> to a much higher level, making him realize that the very
> nature of the
> soul is compassion and transmuting him into an embodiment
> of
> compassion, he named the universal path as Arul Neri (the
> path of
> Grace).
> SATHYA DHARMASALAI
> The saint states that, "O my leader,
> praised and worshiped by all
> leaders! Even today, my mind, my stabilizing wisdom and
> myself are
> having our duties performed in terms of sympathy for
> fellow-beings.
> What shall I do? My life is none other than this sympathy.
> The one is
> not clearly distinct from the other at all. If this
> stabilizing
> sympathy goes off how can I live? My life itself will go
> off with it.
> This is clear to your Divine comprehension."
> Swami Ramalinga was a saint whose very soul-stuff was made
> of infinite
> love and compassion. He himself set an example for selfless
> service.
> Service indeed was his motto. He
> realized God, in every higher level,
> only through compassionate service and the consequent
> experience of
> Grace Light. A concrete illustration is the 'Sanctuary of
> Eternal
> Service' established by him at Vadalur for feeding the
> poor and
> destitute and ascetics. Perfectly true to the name of the
> establishment, feeding has been performed there
> continuously from its
> inception.
> Swamiji opened it in the year 1867 for
> the feeding of the poor and
> the hungry inviting the people to express to their
> fellow-beings and
> creatures compassion which is the Grace of one's soul for
> meriting the
> Greater Grace of the Divine for their realization.
> SANMARGA FLAG & MAHAMANTHRA
> Swami Ramalinga attained the unitive
> knowledge of the ultimate
> reality. He unfurled the flag of his Sanmarga Sangam on
> 22-10-1873
> marking the day as its effective beginning and also gave
> the
> Mahamanthra of the Effulgence Supreme by Divine Sanction to
> the
> disciples.
> MAHAMANTHRA
> ARUTPERUNJOTHI
>
> ARUTPERUNJOTHI
> THANIPERUNGKARUNAI
> ARUTPERUNJOTHI
> This mean the realization of the
> existence of Supreme Grace light all
> over. In the words it means the direct perception of, and
> coming in to
> communion with the Omni presence, Supreme Grace light.
>
> IDENTIFICATION METHOD
> The most important factor of the
> experience of the grace light is the
> Saint's feeling of his identification with the Lord. In
> the bliss
> consequent on this experience he sings that the Lord made
> him one with
> himself.
> "I become that"
> In another poem he says that the Lord sublimated him in to
> divinity.
> "My Lord, today you have shown
> yourself to be with in me and me to be
> with in your and their removed my suffering and done me
> good."
> `In one of his poems he describes how
> the Lord, merging in his body,
> bones, heart, loves, compassion, soul and intellect make
> the whole of
> him as Himself. Thus the saint had physically union with
> Lord.
> EMBODIED IMMORTALITY
> Swamiji explains that the Lord who is
> the amrita of the World of
> knowledge, will and who is reached only by those of good
> nature and
> with a life of order and discipline, has given him an
> unique body that
> cannot be obstructed by earthly matter, waters of ocean
> that surrounds
> the earth, sun, and u-v rays, ethereal space and its
> radiation, air,
> fire, clouds and weapons and by any other means (body is so
> pliant to
> be passed through harmlessly) and that his sleep has been
> completely
> removed or with held.
> In another song the Swami says that he
> prayed to the Lord for such a
> deathless and indestructible eternal body which cannot be
> subjected to
> death by the elements of Nature, by disease, by god of
> death, by
> planets or planetary influences nor by weapons of death,
> nor by any
> other violent actions of others, nor by any other means
> whatsoever and
> the Lord quickly gave him such a body and the Swami
> entreats the
> people to seek the God of Vast Grace-Light.
> There are three stages in the attainment
> of embodied immortality. One
> is the transfiguration of the physical tenement in to that
> of purity.
> Another is the transfiguration of the body into that of
> gold and
> light. The final one is the transfiguration of this body
> into that of
> wisdom. This gradual transfiguration of the bodies
> signifies the
> embodied Immortality attained and expounded by the saint.
> On most of the days, the saint never
> used to take any food either in
> any solid or liquid form. Even in the absence of these, he
> was founded
> to be ever busy as in the early days. A photographer tried
> his best to
> have his photo but never succeeded in his attempt. The
> above instances
> clearly prove that though he was seen in the physical body,
> yet it had
> undergone changes, which cannot be perceived by
> materialists.
> "Oh my king, my Lord, my mother, my
> father, all in one, you removed
> all the inner veils, thereby bringing me to the perception
> of things
> unknown to me so far and have given me the experience in
> the 'great
> intellectual space of Grace' which has caused me bliss. I
> take refuge
> with thee "etc.
> So saying, he took out the lamp which
> was kept in his room, placed it
> outside and directed his followers to consider it as the
> God of real
> worship following the path of Love and kindness towards all
> living
> beings and there by attain the Bliss he got.
> He thus locked himself inside the room
> he used to occupy and
> expressed his desire that none should venture to open it.
> He also
> added that if the Govt authorities persist to open it, let
> them be
> convinced of his desire of not opening it and it is opened,
> the room
> will be found vacant, since from that moment itself, he
> will enter the
> soul of every one and lead them to the right path of Grace.
> These
> utterances proved to be final. Hundreds of devotees and
> the
> authorities too were there when Saint Ramalinga went in
> disappeared
> bodily.
> Thus Saint Ramalinga, the eldest son of the Almighty,
> Arutperunjothi
> has became the Immortal Saint of Divine love who brought
> the whole
> world under a common altar of light worship. He foresaw a
> new humanity
> pulsating with love and benevolence. His ideas of
> immortality or
> deathless life of man is based on sound scientific
> principles with
> supramental experience.
>
>
>
>
>
>
>
>
> --
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>
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