If the songs and writings of saints before Ramalinga Adigal spoke and described the forms and manifestation of Erai in detail, Ramalinga Adigal spoke and sang about his relationship with Erai and his experiences in bonding with Erai and cementing the relationship and the subsequent states of bliss derived. His songs that were later compiled as the Thiruarutpa are sort of an autobiography of the saint. When one reads the songs one would realize the amount of gratitude Adigal had poured forth. I have compiled in "Anandha Kalippu", selected hymns that flowered from Ramalinga Adigal's heart and soul in those intimate moments of realization of joy and bliss on attaining and gaining the Lord's grace. https://drive.google.com/file/d/1uaJSlbQ3-XDxbB13wJ9mAsA6lilwWqE_/view?usp=sharing
G.Valmikanathan in his book ‘Makers of Indian Literature - Ramalingam’, published by Sahitya Akademi (e-book at http://www.vallalar.org) traces Ramalinga Adigal’s brilliant journey on the pathway to God dividing it into three major portions beginning with the purgative way, the illuminative way, and finally the unitive way.
He describes the first part of the saint's life as that of the Journey on the purgative way, where he embarks on the Journey, worshiping Lord Murugan in Chennai and Thirutani, Lord Siva and Vadivudai Ambigai in Otriyore, and Lord Nadarajah in Chidambaram, purging himself of all desires and attachments, of all imperfections. This is where householders will find it a difficult task having to balance the family, career, social responsibilities and the craving for the divine. We are often told to live like a drop of water on a lotus leaf. Progress on this part of the path is solely dependent on our efforts. Here is where we tend to slack, lag behind or totally give up for lack of discipline and true yearning. Here lie all the veils that are often spoken of. This is the first two stages, the Muladhara and Svathisthana, spoken of by Tavayogi where our effort is required to progress further.
This is followed by that of the Journey on the illuminative way, in which one gains illumination, knowledge, and gnosis. Tavayogi tells us that from here on the Siddhas will pick us up and lead us on. This can come through a guru or direct from Erai. The knowledge or arivu to differentiate right from wrong, to see the world and its happenings from a different perspective, and the dawn of Jnana that follows where nothing is learned but all is perceived. Arriving at this part of the path, our efforts seize and we are totally dependent on Erai's grace to move further.
The Journey on the unitive way is where we see results. The transformation takes place rapidly without our doing. Erai gifts us a body that can sustain his majestic presence. Erai personally sees through the necessary transformation to become him. Here "the pilgrim marches on with buoyant and joyous steps, filled with hope and freed from doubt or misconception. The journey is characterized by a sense of urgency. The pilgrim, in this part of his journey, begins to walk fast, then breaks into a loping trot, finally, gallops on with increasing tempo towards the beckoning smile and the outstretched arms, and is soon locked in an eternal embrace with the beloved, the eternal being, the Godhead, the ground of all being." The journey on the unitive way is composed of several experiences of recollection, quietness and contemplation, ecstasy and rapture among others.
Valmikanathan compares the experiences, the pain endured and the joy bestowed in each of these ways.
Valmikanathan compares the experiences, the pain endured and the joy bestowed in each of these ways.
Of these three sections of the pathway, the first is painful and dolorous, the second a strange mixture of sorrow and joy, the joy increasing in intensity as ignorance is slowly replaced by illumination, and the last section of sheer delight, of mounting bliss.
Later when he resided in Vadalur, he started the following establishments; the Sanmarga Sangam; the Sathya Dharma Salai where he fed the poor; envisioned and built the Sathya Gnana Sabai where he worshiped god in the form of LIGHT and called Him Arutperunjyothi. He finally settled in Sithivalagam in Mettukupam where he merged with Arutperunjyothi Aandavar.
The website, http://www.ramalinga.com, sheds more light on the LIGHT.
He (Ramalinga Adigal) described a “Principle of Light” that is the unique one capable of producing this first transformation. This Principle has two important aspects: Compassion toward all the beings (paropakaram) and devotional Meditation (satvicharam). According to Ramalinga, the first of these aspects was the most important; if is acquired, the Grace will come easily. Hence the reason we are asked to be compassionate. By showing compassion to another, the grace of Erai is acquired easily, bringing us to the illuminative way instantly.
Likewise, he (Ramalinga Adigal) taught that it was necessary to develop another aspect of the Principle of Light: the ardent Devotion to God. Ramalinga Adigal now arms us with yet another tool. Besides compassion, he brings us to devotion to Erai. Agathiyar, Avvai and many others before him too have mentioned these two effective tools to earn the grace of Erai.
அரியது கேட்கின் வரிவடி வேலோய்
மக்கள் யாக்கையிற் பிறத்தலும் அரிதே,
மக்கள் யாக்கையிற் பிறந்த காலையும்
மூங்கையும் செவிடும் கூனும் குருடும்
பேடும் நீங்கிப் பிறத்தலும் அரிதே,
பேடு நீங்கி பிறந்த காலையும்
ஞானமும் கல்வியும் நன்குறல் அரிதே,
ஞானமும் கல்வியும் நன்குறும் ஆயினும்
தானமும் தவமும் தரித்தலும் அரிதே,
தானமும் தவமும் தரித்தார்க் கல்லது
வானவர் நாடு வழி திறவாதே. - ஔவையார்
What is the key to devotion then? Ramalinga Adigal shows us the way. The key is having constant thought on God, begging for his Grace. In one of his songs Ramalinga Adigal expresses that it is necessary to think incessantly on God until be melted with the Divine Love. Then the crying happens unexpectedly and praises are sung to God, being produced in the disciple a smooth internal Heat. When this universal Love and this sacred Heat is realized, body and soul are prepared for the descent of the Grace in the shape of Light. We can experience similar exalted states of devotion through the numerous heart-melting compositions of Manikavasagar in his Thiruvasagam too.
From http://www.ramalinga.com, a detailed explanation is given on what happens during the stage of a union between God and man.
When this happens, the material body constituted of impure elements is transformed into a “Body of Pure Light” that emits a golden brightness. Ramalinga affirms that, following the Divine Path of Truth and Purity, the most impure body will become a body pure and imperishable. Then the Divinity descends and settles in disciple's Heart, who becomes entirely filled by Him. Captivated by the "Ardent Fire" of the Divine Essence, the disciple stops thinking, feeling, acting and even existing. He has become pure LOVE and COMPASSION, and this is what he spills on all the beings. This Secret, which has been hidden and now is divulged according to the explicit wish of Ramalinga, points the disciple’s Heart as the End of the Path showed by Him.
This is exactly what Tavayogi wrote when I asked him to autograph my copy of his book "Andamum Pindamum" - "Aandavan Uraigindra Edam Thangal Ullam, Athuve Payanathin Thodakkamum, Mudivum" when translated means, "Erai lives in your heart, from where the journey starts and ends too" - pointing to the disciple’s Heart as the Beginning and End of the Path shown by Him.
A similar process is described by Brian Luke Seaward, in "Quiet Mind, Fearless Heart- The Taoist Path Through Stress and Spirituality" published by John Wiley & Sons, Inc., Hoboken, New Jersey, 2005.
Says Teilhard de Chardin,
Brian describes what he calls ‘seasons of the soul’ as follows:
We begin the centering process (autumn), where we leave the known of the external world and enter the unknown depths of the mind.
Next comes the emptying process (winter), a time of clearing and a cleansing of thoughts and feelings that no longer serve us: this may involve some grieving.
As spring follows winter, so the grounding process follows the emptying process, a period in which new insights is gained to improve our quality of life.
The fourth season is the connecting process (summer), where we come back home to share the wisdom we have learned and to celebrate the sacred connectedness of life.
The path of human experience would be mighty crowded if everyone embarked at the same time. Therefore, it makes sense that not only is there numerous paths, but we each move at a pace that is conducive for our own soul growth process.
G.Vanmikanathan in his "Pathway to God Trod by Saint Ramalingar", Bharatiya Vidya Bhavan, Bombay, clarifies further the path and the process the saint went through. Vanmikanathan traces Ramalinga Adigal's journey and spiritual evolution based on Ooran Adigal's publication of the "Thiruarutpa." Ramalinga Adigal begins with the worship of Lord Murugan. Vanmikanathan writes, "He is initiated by Murukan Himself into the methods of His worship."
Oh Guru Who came into my mind and bestowed the perception that through ritualistic worship of Pathi (God) and similar good rites the creative instrument of understanding called the mind will be rid of impure concepts and stand established in pure contemplation and, thereby, the state of true union with Pathi with result; that, thereupon, buddhi, the power of ratiocination, freed from (the triad of) bonds will merge in the mind, and that, forthwith, the state of absence of incoming and outgoing will be gained in the shape of unwavering real gnosis.
The saint extols the need to begin "ritualistic worship of God" through idol worship, "and similar good rites" that included lighting the sacred fire, seeing God as Dvaita, outside of us first. Agathiyar too brought us to see him in the granite statue of his at Agasthiyampalli first before bringing me to commission and worship an exact replica of him at this temple in my home in the form of a bronze statue.
The period between 1823 and 1835, i.e., from the date of birth to the 12th year of our Swaamikal has been classified as the period of Kandhakottam, .. which has as its theme-shrine the temple of Murukan in Kandhakottam which goes today by the name of Kandhaswaami koil. And several other prayers rise up from the depths of our Swaamikal’s heart, prayers which you and I and all the world may adopt as our daily petitions to God, our Light in the darkness of doubt and despair, our Saviour from the six serpents of lust, anger, greed, infatuation, obstinacy and pride, and a seventh serpent, rarely spoken of by others, but given by our Swaamikal a prominent place in the evils that stand in the way of an aspirant for the grace of God, the serpent of killing of living beings.
All saints and mystics have always been at war with their mind and heart. For these are in love with worldly pleasures and are at cross purposes with the mystics who wish to proceed to the Godhead, the Ground of all being. Raamalinga Swaamikal too has several decads addressed to his heart or mind.
In the second and last lap of the Purgative Way, our Swaamikal goes from Thirutthanikai Hill to Thiruvottriyoor, from Murukan the Son to Civan the Father, from childhood to adolescence and youth.
Ramalinga Adigal begins to yearn for the union with the Lord. "He is eager for the mystic union which is the goal of bridal mysticism." The first lap of his journey on the Purgative Way comes to a close.
From the 41st decad onwards, we see a remarkable change in the spirit which pervades the poems. A note of hope, of cheerfulness, of intimacy, of rejoicing, of exultation replaces the note of despondency and despair which marked the decads so far. In this span of about fifteen years, what was unrelieved misery had become metamorphosed into joy. This is not the effect of the passage of time which dulls the edge of misery, but a genuine change in the outlook on what seemed like misery. This is the result of the affinity - a spiritual rapport between Raamalinga Swaamikal and the Godhead, which has grown stronger and stronger with the years, a rapport that has grown into the relationship of bride and bridegroom.
Our Swaamikal has left the Purgative Way and has entered the Illuminative Way. The emphasis has changed. It is no more on his foibles, failings and faults. The Swaamikal shifts the blame from himself to the Lord Whom he accuses of delaying the bestowal of grace. Our Swaamikal celebrates his entry into the Illuminative Way by the one hundred and one stanzas of this decad in praise of the Divine Mother (the "Vadivudai Maanikka Maalai").
Our Swaamikal will very soon be leaving the Illuminative Way and will be crossing the threshold of the Unitive Way where God with name and form will disappear and where ultimately the worshiper and the worshiped, the seeker and the sought, the soul and the Godhead, will merge into each other.
In preparation for that day, in eager anticipation of that day, our Swaamikal gratefully recalls to mind all the pilgrimage centres with temples where Lord Civan abides in name and form, and, in a sense, takes leave of them. This is the significance of "Vinnappa Kalivenpaa", our Swaamikal calls on the Lord abiding in 279 pilgrimage centres and makes a petition to Him.
The saints of Tamilnaadu in the past, Maanikkavaachakar and all the 63 saints in the Calendar, all of them made one and the same petition, the petition for freedom from the bonds of death and birth. It is not strange, therefore, that our Swaamikal, who is a scion of the unbroken line of the saints down the ages, makes the same petition.
On this note of heart-rendering cry for the grace of God ("Thiruvarul Muraiyeedu"), our Swaamikal leaves the Illuminative Way and steps on the threshold of the Unitive Way. While this happens on the spiritual journey towards the Godhead, the mundane sojourn in Madras ends with hem and our Swaamikal sets out in his 35th year to Thillai.
On his way to Thillai, he visits various celebrated shrines of Lord Civan, such as Pullizukkuveloor, present-day Vaitheeswarankoil, Thiruvaaroor, Thirukkannamangai, Pazhamalai, present-day Viruddhachalam, Thiruvathikai Veerttanam, Thiruvannamalai and arrives at Karunkuzhi, a village about three miles from Vadaloor where he will remain for the next nine years of his life.
Already our Swaamikal has begun to experience the early fruits of the union with the Godhead. He describes one of them in 100 stanzas of the second decad of the Fifth Book. All the stanzas describe in growing amazement only one item of experience. Lord Civan walked on His holy rosy delicate feet all the way and, seeking the door of the house where our Swaamikal was staying, opened the door, hailed him and placed in his hands something accompanied by loving and reassuring words. While all the 100 stanzas describe the same incident, the description of the feet and the expressions of amazement and gratefulness vary from stanza to stanza. Nowhere, however, in any of the one hundred stanzas is there any clue to show us what was the object which the Lord placed in our Swaamikal’s hands. Whatever it was, the incident made such a great impact on the mind of our Swaamikal that he sang no less than one hundred stanzas to record that incident.
I too was puzzled just as Vanmikanathan was, trying to figure out what the Lord had delivered to Ramalinga Adigal, each night. But I came to know that he received two laddu, a sweet to us, but metaphorically it meant Gnana.
For the first time in his life, our Swaamikal declares that he is freed from misery. Secondly, he states that he has received a great boon. Thirdly, he, declares that he has reached a great state of grace.
But with his entry on to the Unitive Way proper, he has lifted his foot from the mire of worldly life and has set both feet firmly and untraceable on the highway which is the Unitive Way, the royal road to union with the Godhead.
With the 24th decad of the Sixth Book (with which ends our Swaamikal’s journey on the First Stage of the Unitive Way) cease all self-accusations, self-denigration, weeping and wailing. Even petitions cease. The later decads are sheer paeans of praise of the Lord.
In the last song ("Thiruchchitrambala Theivamani Maalai") we see the budding of the concept of Arut-Perum-Jothi, the Great Effulgence of Grace, for the first time in our Swaamikal’s spiritual life. It is true that this phrase occurs here only with reference to the sun and the moon. Nevertheless, this is the first gleam of the concept of the rare great effulgence which will burst forth in a paean of praise of 1596 lines when our Swaamikal steps on to the last lap of the journey on the Unitive Way.
Our Swaamikal is now ready for the highest of all possible acts of grace, the crowning glory of the long years of thavam. The conferment of the Effulgence of Grace. The Lord, out of His munificent grace, bestowed on our Swaamikal the very power by which He Himself exercised sovereignty over all the worlds. That power is the Great Effulgence of Grace.
Two important claims are made by our Swaamikal in this decad. He claims that God conferred on him the power to raise the dead. Saint Thirugnaanasambandhar, Saint Thirunaavukkarasar and Saint Sundarar, all three of them have raised the dead not merely from their graves but from their very ashes. Moreover, they raised such dead not immediately after death but after the lapse of quite a long time, and in one cue several years.
The other is, "... is that of being given by the Lord the power to exercise the five functions of creation, sustenance, destruction, concealing, and bestowing mukthi."
This state is achieved not by one's efforts but by the grace of the Lord who speaks, first verbally then silently.
After having gained all the Siddhis and attained the highest possible state, a man of such stature, Ramalinga Adigal chose to stay away from the limelight but the Lord acts otherwise. The Swaamikal was modesty incarnate. He did not like the limelight before which he was exposed to the world. He (God) spoke to Raamalinga Swaamikal who was the chosen Son of God in the nineteenth century to establish a universal brotherhood of man freed of all shackling fetters of castes and creeds, of rich and poor, of black or white, a universal brotherhood born of a sense of oneness in the eyes of God and based on compassion, on compassion alone.
The Son of Man has become the Son of God, and he who was unknown and who did not want to be known was dragged much against his will to discharge his preordained mission on earth, to commence his ministry on earth, in order to establish the Pure Universal True Path to God, a path, a religion, based on compassion towards all creatures on earth, a religion based on intense and one-pointed love of God, a religion freed from the stifling influences of caste, country, race, language, conflicting creeds, petty cruel gods and inhuman sacrifices, freed from the dialectics of learned scriptures.