Two books were of great help in bringing together many events in the life of Ramalinga Adigal, that was not carried in the above movie depiction of the life and times of Ramalinga Adigal. They are "The Complete Poetical Works of Sri Ramalinga Swamigal (Chronologically Arranged by Ooran Adigal and published by Samarasa Sanmarga Araichi Nilayam in 1989) and Gnanabharathi's "Tamil Mannin Thanthai - Thiru Arutprakasa Vallal Chidambaram Ramalinga Swamigal (2005). I have included text of these events in the video.
The acute and excruciating pain in my lower back region, thigh and right leg is gone thanks to the various treatment given by some wonderful souls and the prayers of others in the AVM family. I managed to sit on the floor and recite the two hour "Arutperunjhoti Agaval" in one sitting without the least discomfort or pain at 4 am this morning.
This masterpiece of praise and revelation on the Almighty of 1596 lines was penned by Ramalinga Adigal. Swami Saravanananda has given a beautiful English translation of this masterpiece published by the Ramalinga Mission, Madras. I was offered this book at the book outlet in Satya Gnana Sabai, Vadalur in 2003. As I was browsing through the books that were displayed for sale, the elderly salesperson reached for the top of the wardrobe behind him and picked up this book. He asked if I wanted it. The book was soiled and stained. I immediately purchased it. He did not state the price but was satisfied to accept whatever I had to offer. I am happy I did not look at its outer appearances and reject it. This book is a treasure house. It is a book to be cherished indeed. I have yet to see another copy in the book stores. When Gnana Jhotiamma arrived at AVM as a guest, I passed her this magnificent book. She cherished it till her last days. Since it is a great piece of work, I would like to share some portions from it.
Swami Saravanananda starts his preface with a strong statement, ‘Infinite god in finite man’.
He says while "man considered himself as a separate entity from god and as possessing a mortal body subject to decay and wealth" all this while, Ramalinga Adigal proved otherwise that "this view of meeting with death is a mistaken one and that god himself has manifested as each one of us and that we are eternal … he manifests as human beings."
‘Realizing that he is not separate from other beings and the divine effulgence, he led an inner life with the result that his thoughts, speech and actions were all filled with divine compassion. When such a life and activity of divine compassion luxuriate, there begin to grow the inner lower siddhis ... If we pray with singleness of purpose, the veils of ignorance will be rent asunder and the inner ever growing radiance will be perceived by us.’
‘He (Ramalingam) has asserted in those poems (the Thiru Arutpa), that the lord manifests himself in our foreheads as his own reflection in order to make us lead divine immortal lives. Our ancients gained all siddhis by concentrating their mind on the space between the eyebrows (the shrine of the lord of the boundless benevolent jothi).’
Ramalinga Adigal just like the other Siddhas before him, has given much importance to this human body.
‘Whatever polar forces are found in the cosmos, can also be found in the human body. This shows that the human body is the temple and abode of the boundless benevolent jothi and also that of the dynamic polar forces. Therefore this body has to be first purified of all its dross and veils and made a fit receptacle to receive the divine radiance. With the aid of this radiance, the illusory human body can be transformed into a pure body (sudha degam) followed by the body of sound (pranava degam) and finally into a Gnostic body (gnana degam). This body alone is considered as the proper vehicle for the attainment of mukti.’
‘Jivatma or the individual soul has five places of residence in the human body. The paramatma or universal soul that abides in the head above the trinity (Brahma, Vishnu, and Rudra), never meets with dead. The jivatma, at the throat, alone is liable to death (and rebirth). The paramatma always stays alone. The jivatma resides in the midst of the subtle faculties such as the mind. Man by losing his physical frame, has forfeited the experience of sachidananda.’
The author adds that one is not assured that he might obtain another human birth. He says further that leading a life based on exterior ephemeral state is no life at all; it is mere existence.
‘The aim of human life is to realize and gain the divine felicity in this world itself while there is yet time. Those who have attained the acme of creation, the human birth, must hasten to understand and achieve while there is yet time, the delightful bliss of the soul.’
Swami Saravanananda says just as physical space is beginningless and is filled completely with physical atoms, in a similar manner the cosmic space is beginningless and is full of atoms of souls called atmas. Physical space is composed of seven types of ordinary and extraordinary atoms which can again be classified into three groups (effectual, effectual‐causal, causal). Likewise the atoms in cosmic space are of three types (immature, transitional, mature).
‘The reason for the threefold differentiation of atoms in physical space is due to the presence of air in it. Similarly the reason for the threefold differentiation in atmas in the cosmic space is due to the presence of dynamic compassion.’
‘Due to the differences in the levels of will, wisdom and action (karma) that are found in the cosmic space, atmas have come to possess threefold bodies (karmic, pranava, gnana).
The author describes devotion as the thawing and melting of the mind (intellect). Love means the thawing and melting of the soul (heart). He (god) is realized progressively by the seeker according to his capability.
‘The citadel of the lord is situated at the place of the third eye in the forehead. The third eye is closed with a door and is locked. Through the grace of a qualified guru, one can unlock and open the door of the third eye.’
The author says when once the third eye is opened, everything will be as clear as daylight; he becomes a Gnostic (gnani). Ramalingam was compassionate. The author refers to this attribute of Ramalingam.
‘Divine compassion is the natural expression of the lord; compassion to all beings (jeeva karunya‐the spiritual thawing and melting of beings towards the less fortunate ones which lead to jeeva karunya) is the natural expression of human beings. Those perfected beings who have realized completely and enjoyed such an expression and pleasure are called as jivan muktas. Alleviating hunger and preventing murder are the most important aspects of jeeva karunya. The aspirant pours out his soul to the lord and prays fervently to mitigate their sufferings (other beings). Slowly, his body through the intensity of concentration of the mind begins to generate the flame of tapas, known as psychic heat.’
Swami Saravanananda quotes Ramalingam,
‘We have to remove the blackish green veil that covers our soul. This veil can be removed only through the extreme heat of devotion and meditation. The extreme heat generated in the body produces smoke at first; this smoke gathers up in volume and escapes through Brahma Randhra at the junction of the parietal bones of the skull. Slowly the quantity of psychic heat is increased due to intense meditation and concentration on the universal effulgence. Psychic smoke clears off and enhanced illumination results. The more refined the body and mind, the more divine illumination (tejas, aura or nimbus) manifests in it.’
‘Advanced works on Tantra yoga and the verses of siddhas insist that the human brain contains amrita in a solid state. They say that by properly conducting the subtle fire principle or kundalini found in the sushumna nadi into the brain, the solid amrita is made to melt; the melted amrita descends down to pervade all the cells of the body and as a result the body attains immortality.’
He writes further,
‘As he advances in endeavor, the sanmargi is guided step by step in overcoming the principles of impure maya. His body begins to cast off veil after veil of ignorance and emit radiation.’
He quotes Agaval (verses 1449‐ 1473) on this transformation that took place in Ramalingam,
‘The skin has become supple; nerves function intermittently; bones have become soft and the tendons have lost their grip over the muscles; blood has congealed and semen has condensed into a solid ball; petals of the brain blossom and elixir fills up the body system; face glows and breath becomes peaceful; hairs rise on end and tears well up; mouth utters the name of the lord and the sound of OM pours into the ears; body becomes cooled and hands rise up in salutations; mind ripens and melts and wisdom fills up the mental frame; the ever pervading feeling has come to stay; egoism vanishes and the soul attains bliss; impurities get destroyed and purity alone remains; illusory tendency vanishes and a longing for god’s grace swells up…’’
‘Thus the process of transmutation being completed and perfected, the aspirant becomes the possessor of a golden body. This body with shrunken skin has become ever youthful’, an affirmation made by Ramalingam himself.
‘It has shaken off sleep, hunger, thirst, diseases from the system. It has been filled with divine light; it has developed immunity from all kinds of destructive forces.’
The author explains further,
‘At whatever age the aspirant gains illumination or the effulgence enters in him or emanates from within, some remarkable changes take place in the body frame. The divine light seems to change the very structure of the DNA’s and RNA’s in each and every cell of the body, with the result, that they seem to function in the opposite direction.’
The author says the whole body of Ramalingam was soaked with divine bliss and every cell of his body began to enjoy the felicity. It is said that each cell of the body possesses partial consciousness and rudiments of intelligence. The divine light that passes into the cell makes them fully awakened into perfect or near perfect intelligence. The result is the perfect immortal physical body. Ramalingam compares the process of illumination of the cells with marriage with the compassionate celestial lady.
Swami Saravanananda hails Ramalingam and the Thiru Arutpa,
‘By his own self will, the lord has expressed in the human body and come to exist as such. This is the theme and inner light of Thiru Arutpa. Arutperunjothi Agaval is the essence of Arutpa.’