SAINTYOGASWAMI

And

THETESTAMENTOFTRUTH

ST.YOGASWAMICENTENARYRELEASE

BeingastudyoftheLifeandTeachingsofYogaswamiwithSelectionsfromhispoemsandwritingsentitledNatchintanaitranslatedintoEnglish

fromtheoriginalTamilwithaPhilosophicalcommentarybasedontheOralTransmissionandHinduScriptures.ByRatna-MaChelliahNavaratnam,

FormerDirectorofEducation,N.R.,Ceylon.

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TestamentofTruthAStudyoftheLifeandTeachingsofYogaswami

WithselectionsfromhispoemsandwritingsentitledNatchintanaitranslatedintoEnglishfromtheoriginalTamilwithaPhilosophicalcommentarybasedontheOralTransmissionandHinduScriptures.ByRatna-MaChelliahNavaratnam,FormerDirectorofEducation,N.R.,Ceylon.

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CONTENTS

INTRODUCTION

1.ChapterOne::ATESTIMONYOFFAITH

2.ChapterTwo::THEDIALOGUE

3.ChapterThree::THEMONOLOGUE

4.ChapterFour::THELUMINOUSSIVAINNATCHINTANAI

5.ChapterFive::THEGLEAMINGFEETOFGRACE

6.ChapterSix::JNANAYAGJNA

7.ChapterSeven::THELYRICOFSWAMI'SPRESENCE

8.ChapterEight::OURBEAUTEOUSLAND

9.ChapterNine::GURUAMRTATTVAM

10.ChapterTen::SARVAMGURUMAYAM

11.ChapterEleven::ANMAJNANAM

12.ChapterTwelve::THEDIVINEMOTHER'SLILA

13.ChapterThirteen::THEYOGIOFLANKAPURI

14.ChapterFourteen::THISWAYTOCOLUMBUTURAI

15.ChapterFifteen::SIVAJNANAM

16.ChapterSixteen::GURUVACAGAM

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17.ChapterSeventeen::THEJNANA-YATRAI

18.ChapterEighteen::SWAMI'SLETTERS

19.ChapterNineteen::SIGHTANDINSIGHT

20.EPILOGUE

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AUM

ATRIBUTE

By

SWAMIPREMATMANANDA,VicePresidentandHeadoftheRamakrishna

Mission(CeylonBranch)

The name of the venerableYogaSwami has come tomean thewisdomoftheages.HeisaMahaPurushaasdefinedin thePurushaSuktam,sungbythe vedic Rishis. He is greater than his teachings, for He dwelt in theinfinity ofTruth, and in himwas no falsehood.OruPollappumillai is theessenceofhisUpadesh.

I have known Swami for over half a century and held him in deepveneration as the Light ofTruth. He lived in the simplest and humblestmanner, amanamongmen,butwithahaloofpurity.Hedidnot see evilanywhereandnowhereandsohiscounsel,gentleorveryharsh,criticalorforthright,madeanabidingimpressiononme.

St. Yoga Swami andThe Testament of Truth follows the two previouspublications ofThe Testament of Love--A study in Tiruvacagam and TheTestamentofWisdom--AstudyinMurugaworship,bytheAuthorwhowithher pious husband--Thiru andMa as they came to be known in Swami'scircle of devotees--had the privilege of “sitting near devotedly” at theGuru's feet, in order to imbibe his nectar of Grace. Swami's songs ofwisdom and truth entitledNatchintanai have been presented with greatlucidityandhumilitybytheAuthorinvaryingfacets,andyetherdifferentapproachesmeetinthearcofOneness,thatallisineachandeachisinall.

“EkamSatVipraBahudhaVadanti”“TruthisOneSagescallitbyvariousnames”

This Book is released as a Centenary Memorial release in “profoundgratitude and all consuming love to be relayed to Swami's ever wideningcircleoffriendsembracingthewholeworld,”inthewordsofthededicatedwriter. It is our pious hope thatTheTestament of Truth will be readwithlove and understanding by all those who have come under the spell ofSwami's influence, and thatHismessageofgoodwill andharmonywillbe

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carried to further shores ofEast andWest. It is also our earnestwish thatthe ideaofdedicatedserviceconveyedbySwami inhis lifeandutterancesand termedSivathondu by him, and transmitted by theAuthor in her owninimitable way, shall pave the path to the goal of Truth and establishUniversalPeaceamongallthenationsoftheworld.

ArealstudyofYogaSwamiisfirsthandexperienceofGod.

RamakrishnaMission,(CeylonBranch)RamakrishnaRoad,Colombo6.(Ceylon)

VaikasiVisakam,26.5.1972

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THEMIRACULOUSPRESENCE

By

T.P.MEENAKSHISUNDARAN,M.A.,M.L.,M.O.L.,D.Litt.,SometimeVice-Chancellor,MaduraiUniversity.

St.YogaSwamiofLankaisagreatsaintofuniversallove--atrueSiddha,inwhom Love that is verily God blossomed forth in all its perfection.Thefeeling of oneness with the universe allows no running away from thesociety. Renunciation is not renouncing the world but the renunciation ofthedichotomybornofthefeelingoftheIandthemine.Really theI isnotin the centre but extends to the circumference when every living beingbecomes the sacred temple of thatLove -Godwhose reflection is but theveryI.

YogaSwami heard the desperate but unconscious call from those aroundhimdemandinghis spiritual touch forhealing thesufferingswhicharebutthesignsof thegrowthyet toberealised--agrowthfromthefartheststageofthemysteriousevolution,backtothesourcethroughstagesofinvolution.His heart rushed to their help. He was a yogi, a master of the spirtualscienceofTantra,agreatJnaniandwithalatrueexampleofakarmayogi,working for prohibition and other kinds of social, and therefore as herealised, of spiritual elevation of the poor and the down-trodden andthroughthemforthewholehumanity.

Thestrengthofachainismeasuredbyitsweakestlink.Howcantheworldbesafeforpeaceandloveaslongasthesub-humanmenandwomenremainastheyare?Nowaretheso-called“welltodoandtheeducated”anybetterfortheyarebutperversionsdevelopingmoretheoutwardformandtheexternalbehaviourallowing theheartandsoul toatrophyanddieas faras theyareconcerned. The conquest of the objective Nature has not brought us acorresponding conquest of the inwardNature--the revolting spirit ofman.Thatisthecrisisintheworldoftoday.Tothelatteralso,Swamiwasaneye-opener.Hisdivinepresenceworkedasubtleandadeepconversion,notonlyamongtheeasternersbutalsoamongthewesternerswhocameintocontactwith him.Out of his over-flowing kindness, he sent his embassy of LovewhichincludedtheauthorofthisbookandherhusbandtodistantEnglandtocarryanddeliverthemessageofSaivaSiddhanta.TheTestamentofTruth isindeedastepintherightdirectiontocarryouttheGuru'smissionofuniversalloveandonenesstothefurthershoresoftheworld.

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The tiredandweak, thehungryand theworried--spiritually, intellectually,mentally andphysically--came to himas though to amother.His piercingand glowing look of love plumbed the depth of their hearts and lo! therecamepeaceandjoy.Itmaylookallmadness.Buttotheworldly,theotherworldisallmadness,andtotheotherworldlytoo,theworldisallmadness--so sings the greatAlwar SaintKulasekhara.YogaSwami used to sing thesongsoftheTamilSaintsandalsohisownsongsfromNatchintanaiandhemadeusalsosing inhispresence.Thewordswhichwepreviously thoughtwehadunderstoodcompletelywereinthosemomentswithhim,infusedina new dimension of immeasurable depth, which we could not clearlyexpress, though experiencing the truth of the songs in his mysteriouspresence.

He arrangedpadayatras orwalking on foot bySivathondars from villageto village on Sundays, which stirred the dumb millions to a spiritualawakening of love. He started a Journal to spread the message ofSivathondu. He spurred us all to study the great spiritual heritage of theTamilians truly and calmly, never disturbed by dogmatic assertions ofcommentators. He gave his gospel ofNatchintanai in Tamil in simplepoetryofdivineintoxicationtobesungbyall,youngandold,educatedandun-educated.His physical garb is nomore but his eternal presence hoversabout us all.May hismiraculous presence help us to live andwork as hedesired!

In her Book,Mrs. Ratna Navaratnam has with a fine sensibility dwelt onSwami's magical-play orleela of the One--as the one and many, as theimmanent and the transcendental, as the world and the beyond, as theAbsolute and the relative, as the joy and the sorrow, all somehowharmonised in thatWholeof theSupreme--MuluthumUnmai.He knew aswe did not, that there was nothing wrong anywhere,Oru Pollappumillai,thateverythingwasgoodandthatthesecretofitallwastobequiet,SummaIru--by drowning ourselves in It, or surrendering everything unto It,allowing It to work at Its best without our obstructions and grumblingswhichwouldmeannothing.

It is my sincere wish that this Book will carry the message of this greatTeachertoallEnglishspeakingfriendsthroughouttheworld.

June5th,1972.

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PREFACE

By

V.SIVASUPRAMANIAM,President,AllCeylonHinduCongress,

JudgeoftheCourtofAppeal,Member,ConstitutionalCourtofSriLanka

ForoverhalfacenturyaspiritualbeaconburntbrightlyattheunpretentiousAshram at Columbuturai, in Jaffna, and the effulgent beams of lightemanating from it illumined not merely this small island of ours butreachedcountriesfarbeyond.ManyawearytravellerfoundthePathhewasseekingforby theaidof thoseresplendentrays.Thoughthephysical formof that beacon can no longer be seen, the spiritual aura that enveloped itcontinuestobeasradiantaseverandservesasaguidetomany.

St.YogaSwamiwhoshedthatspirituallightshowedthePathtowardsSelfRealisation to his devotees principally through his sublime songs--calledNatchintanai--which are veritable treasures of thought and of language.These songs contain the distilled essence of the Vedanta and SaivaSiddhantasystemsofHinduphilosophy.TheSagesawnoconflictbetweenthe two systems. The exquisite language, the haunting melodies and theluciditywithwhich the steps towards Self realisation are unfolded fill thedevoteewithecstaticrapture.

In this work“St. YogaSwami and the Testament of Truth” Mrs. RatnaNavaratnam presents to the English speaking world some of the treasurescontained inNatchintanai. There is none better qualified than Mrs.Navaratnam to have undertaken this task. Apart from her scholarship inbothTamilandEnglishlanguageandliterature,andherdeepknowledgeofthe Hindu shastras and Philosophy, she is one who has enjoyed in amplemeasure the Swami's Grace for over forty years and, as such, is speciallyqualifiedtointerprettheMessageoftheMaster.

In her translations of the selections from theNatchintanai, Mrs.Navaratnamhas suceeded in capturing the spirit aswell as theharmoniousmelody of the original without straying far from the text.This is a mostcreditable achievement. The classification of the subject matter underseparate headings and the admirable commentaries under each head, alongwiththetranslationsofthesongs,enablethereadertounravelwitheasethe

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intricaciesofSaivametaphysicsandatthesametimetogetaglimpseofthegreatness ofNatchintanai--an undoubted masterpiece of devotionalliterature.

As inhervaluableworkonTiruvacagam--TheHinduTestamentofLove--,Mrs.Navaratnamhasadoptedanuniquelineoftreatmentofhersubjectandheranalysisisbothpenetratingandrefreshing.Herparallelquotationsfromvarious sources, both of the East and of theWest reveal a wide range ofscholarshipandresearchandenhanceconsiderablythevalueofthework.

We cannot be sufficiently grateful to Mrs. Navaratnam for this verywelcomeadditiontothereligiousliteratureoftheworld.

VaikasiPurnami--19724,HortonTerrace,Colombo7.

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FOREWORD

By

Dr.T.M.P.MAHADEVANDirector

CentreofAdvancedStudyinPhilosophy,UniversityofMadras,Madras5.

Humanbirth,longingforliberation,andassociationwithagreatman--thesethree things,saysSriSankara,arerare indeed,andcometooneasaresultof the grace of God. It was my good fortune to have known Saint SivaYogaswamiofColumbuturaiwhowas,andstillcontinuestobe,asourceoftremendous spiritual influence on many a spiritual aspirant of the Hindufaith,althoughhisphysicalframehasdisappeared.

As in the case ofmany other saints, the early life of this illustrious saint,popularlyknownastheSageofColumbuturai, isshroudedinmystery.Wedo not know much about his early life excepting that he was born in aSaivite family on May 29, 1872 in the village of Mavidapuram off theNorthern Coast ofYalpanam, that he was not interested in his studies atschool,andthatwhilehewasworkingasastorekeeperheusedtospendhisleisure time in reading and enjoying the Saiva literature to which he wasdrawn, and that he became a disciple of Chellappa Swami of Nallur. SriSivaYogaswami acknowledges very frequently his gratitude to his guru,ChellappaSwami,“thecrescent jewelofgrace,”whoshowedhim thewayofblissandmadehimattain,throughhisgrace,wisdomandjoy.Fromtheyear1934whenhestartedthereligiousjournal,Sivathondan,tillMarch24,1964whenheattainedvideha-mukti,hewasspreadingreligiousfervourandspirtual awakening among all thosewhohad thegood luck to comeunderhisbenigninfluence.

TheTestamentofTruthwrittenbyMrs.RatnaNavaratnam,adevoteeoftheSageofColumbuturai, containsnot only anoutlineof the life ofSriSivaYogaswamiand the important landmarks inhiscareer,butalsoanaccountofhisteachingsbasedonNatchintanai.

ThecentralteachingoftheSwamiiscontainedinanaphoristicdeclaration,“muluthumunmai,”whichmeans:“Allthatis, isTruthabsolute.”SriSivaYogaswami insisted on the importance of the practice of dharma and theneed for graceof theguru toguideus inour life spiritual.A realisedsoul

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that he was, he was able to convey profound truths through simple, buteffective language.Consider, for instance, theway inwhichhe testifies tothemarvelwhichthegraceofhisspiritualpreceptorhasworkedonhimasrecordedinNatchintanai.

The Swami was never tired of saying that renunciation and service gotogether.Tohim, service to thepeople is service to Siva, siva-thondu.Hiswasalifeofservicetotheidealwhichwasdeartohisheart.

Mrs.Navaratnamhasdoneavaluableservice to thecauseofspirituality ingeneral, and to Saivism in particular, by writing this book which can becharacterised as a meditation on the life and teachings of St. SivaYogaswami who, in his own inimitable way, restated inNatchintanai thewisdomcontainedintheVedasandAgamas.Itwillbeobvioustoeveryonewho readsNatchintanai that every word of the Swami is based on hisauthenticspiritualexperience.

IheartilycommendMrs.Navaratnam'sbookTheTestamentofTruth toallthosewhoare interested in thespiritualheritageofHinduismofwhichSt.SivaYogaswamiwasalivingexemplarinourtimes.

UniversityBuildings,Madras--5.

AdiPirappu,1972.

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SIVAMAYAM

“HiranmayenapâtrenasatyasyâpihitammukhamTattvampûsanapâvrnusatyadharmâyadrstaye.”

“ThefaceofTruthishiddenbythygoldenorb,OSun.Thatdothouremove,inorderthatIwhoselawofBeingisTruthmaybeholditsglory.”

--IsaUpanishad.15.

Sahanâvavatu,sahanaubhunaktu,sahavîryamkaravâvahai,tejasvinâvadhitamastu,mâvidvisâvahai,Aum,Santih,Santih,Santih.

MaytheSupremeTruthprotectusboth--GuruandSishyaMaywetogetherexperiencetheblissofTruth:Maywecreateachannelofdivineenergy;Maywebeendowedwiththelustreofwisdom.Maytherebenodiscordancebetweenus.Aum,Peace,Peace,Peace.

--TaittiriyaUpanishad.II.IInvocation.

“TheyareGodtomewhoonHimmeditateDayandnightdrawingnighuntoHim,nigherAsthelightwithintheireye;Theessenceofthought,TheAbsoluteTruthgleamingintheethericspace.”

--Tayumanavar--268.

We take up the symphony ofNatchintanai-- The Testament of Truth--(Tirumantram 123) articulated by the profoundYogiswara, our NatGuru,SivaYogaSwami whosawTruth in itsmany facets, aswell as experiencedIt, in consonance with his Guru'sMahavaakiam--”Muluthum Unmai--Allthatis,isTruthAbsolute,”

“OpentheeyesthatgiveinsightintotheTestamentofTruth”.

--Natchintanai.269

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Swami has testified the vision of Truth--the SupremeParam Porul--communicated by theVedas andAgamas, and opens new vistas for themind of man. Truth is the same in whatever pathways the mind mightapproachIt.

Theactof'sittingneartheSatGurudevotedly,'whichisthetruemeaningofthe term 'Upanishad,' has been our sanctified source to unravel ever sodimlyeven,theAnmopanishadthatisNatchintanai,theWordofSwami.

“HewhotranscendstheseencamedownonearthAsaGurutoabideintheheartsofthevirtuous,AndilluminedthembyHisgraciousLove.ThepeerlessSivaisthematchlessNatGuru.”

--Tirumantram.1576.

ThusdowebeginourcontemplationontheTestamentofTruth, andinvokethefulfilmentofourNatGuru'stestimony:

“ThesongsofSwamiYoganathanShallrevealthebeauteousPath.They'llfilltheewithambrosialblissTillyoubreathe,andcrowntheeWiththetruthofAhamBrahmasmi.”

--Natchintanai.172.

Thy Grace we implore in theAnma-Yagjna that we undertake in allhumilityanddedication:

OhFlawlessOne!

ThoudidstilluminemeAsdaybydayIcametoThee,AndtastedthymannaofGraceWhencetheficklemindwasstilledBythegazeofthyluminousEye.

OhTreasureofLove!

ThouarttheWealthofdevoteestrueTheluminousLightofyogicseers.ThousupernalBlissthatabideth

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Ne'erseparatingfrommyinnersoul,Lo,ThatartThouandThineamI.

OhResplendentGuruGem!

WhotaughtmethetruthoftheVedas,TheperennialsecretofUpanishadcore,TheembodiedessenceoftheSaivaAgamas,InthatsimplesongofSivamartAll.ObeisanceuntoThyfragrantFeet.

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OURSUBMISSION

TheTestamentofTruth isanattempt toconvey the incommunicableelixir,undying and inexhaustible (Amrtattva) that poured forth from SivaYogaSwami of Lanka. His timeless nature is that of theNow withoutduration,ofwhichwewhocanonlythinkintermsofpastandfuturehavenotandcannothaveexperience;andfromhimallthingsproceedandinhimall are unified at last. In the words of Dr.Ananda Coomaraswamy, “HiskisswhoisbothLoveandDeathawakensustoknowtheSelfandhislovebiteisbeingthere.”

No attempt has been made however to analyse the sources ofSwami'sMarga. It is enough forus to take it as it comes tous andhear the lovelymusic in the truths he sang, to try to live the life of inspired service--Sivathondu--and practical devotion which he taught. For these things theworldwillalwaysbeindebttoSivaYogaSwami.

InthisbookoftheTestamentofTruthhasbeenrecordedSwami'sLifeandSongsandmessage to theworldunder twentyheadings.Anaccountof themost important landmarks in His spiritual career, as well as significantevents that touched thewriter'sorbitofexperiencehavebeenoutlinedasaframework to hisNatchintanai Songs. Swami has expressed his deepestinsightsinSongs,theaccentsofwhichrangefromthelyricaltothemysticandhighphilosophic.ThoseinthepresentVolumewhichincludeahundredSongsandaportionofhisProsediscoursesandLettershavebeencarefullyselectedtoshoweveryfacetofhisteachings.

SomeoftheseSongshavebeentranslatedbyusinverseformandsomeinpoetic prose, and theMahavaakiam--the centrifugal force of Swami'smessage--has been transcribed and translated so as to retain the originalflavour,whileuniformityofexpressionhasbeenmadesecondarytoclarityof thought.Thus itwillbeseen thatacertainelaborationwas inevitable inorder to make comprehensible to the English reader, the background-perspective of our highly developed tenets of the Saiva Religion; yet thiswith due knowledge of the indigenous tradition and veneration for thepeculiar 'Guru Paramparai' initiated by the eminent Kadai Swami, thePreceptor of Sage Chellappa Swami, the exalted Guru of Maha SivaYogaSwami.

OuraimthereforeintheNatchintanaitranslationshasnotbeentoachievealiteralrendering,butrather,toconveyinclearandsimpleEnglishthesense

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and spirit of the original. Original terms with spiritual connotations havebeen retained, so that the readers might benefit from the association withwhich usage has already enriched the English language. The recurrentbenedictions likeSantam Upasantam, Aum Tat Sat, Siva Siva Sivayave,Namasivaya, have been retained to suggest the mode of information. Acertain running commentary became necessary in order to makecomprehensible inEnglish language, themystic imagery and the subtletiesoftheSaivaMetaphysics,enshrinedinSwami'sSongs.

WehavehumblystrivenforoverfortyyearstoimbibethegnosisofSwamiby meditation on his Vâc, sitting near devotedly and imploring hisambrosial grace for a true understandingof his expressionof divine truth.We have concentrated on those select and delectable poemswhich SwamimadeussingfrequentlyinhisAshram,inordertoconveytothereaderthesplendourofhimwhoseNatchintanaireflectthegloryoftheSaivatraditioninwhichhelivedandmoved.Natchintanaiopensoutaway,sooldandyetso new, for the attainment of Siva. A full understanding of this, notranslation can impart faithfully. It requires a life-time of continualapplication.

The sectional headings indicate the dominant themes and the angles ofapproach to the NatGuru's Reflections of Grace. All That Is, is TruthAbsolute--Muluthum Unmai--has been the determining axis of ourmeditativestudy.

TheTestament ofTruth deals pre-eminentlywith the Lyric of the LivingPresenceof theYogiofLankapuri .ByhisAnmaYagjna, heestablishes theintegrityofhisbeing.HisencounterwiththeGurumarkstheendofaphaseofbewildermentof thedividedself,and thestepping into thephaseof theknowledge of the Self--Anma Jnanam, leading to the recovery of thewholesome self. Perennial is theGuruAmrtattvam transmitted to him bySageChellappahSwami.

OruPollappumillai--Intrinsicevilthereisnot.EppavoMudinthaKariyam--AccomplishedisHisWill.NaamAriyom--Weknownot.MuluthumUnmai--Allthatis,isTruthAbsolute.

The Testament of Truth reflects St. Yoga Swami's over-whelmingexperience of the Real in direct knowledge and his attainment of theLuminousFeetofSiva.His realisationofSivaJnanam in theblessed land

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ofLanka,wheretheDivineMother'sLilailluminatedtheTheradiatNallurand theWay toColumbuturai, is revealedwithwondroussightand insightintheAnmopanishadthatisNatchintanai.

Intimeandeternityshallresoundwithinfinitevalueandmeaning,theGuruVaakiamofSivaYogaSwami.

ThanaiAri--KnowThyselfSarvamSivamayam--Sivamartall.SummaIru--Bestill.EllaamSivanSeyal--Siva'sWillbedone.

They signify the essence of the Oral Transmission and the core of histeachings.“Whohathearstohear,lethimhear.”

“Assmokeandsparksarisefromalightedfirekindledwithdampfuel,evenso,Maitreyi,havebeenbreathedforthfromtheEternalallknowledgeandallwisdom....TheyaretheBreathoftheEternal.”

--BrihadaranyakaUpanishad.

In whatever way we may try to apprehend Swami, the Peerless SivaYogaSwami, we can never do so in the perfection of his real Being,rendering each of our ventures to achieve success in a wayincomprehensive.Neverthelessourknowledgeofhimcircumscribedbyourindividual approach is not at the same time completely false, for eachonesees inhimonlywhathecanseewithhisownparticularconditioningataparticular moment. To each according to his measure of love andunderstandingandneedwillbe revealed theprofoundmeaningofSwami'sutterances.Notwopersonscansaythattheyhaveunderstoodalike.

ThisremindsusofapassageintheUpanishads:

Gods,menandasuras--allthreedescendantsofPrajapatilivedwithhimforatimeasstudents.

ThentheGodssaid:“Teachus,Sir.”InreplyPrajapatiutteredonesyllable:'Da.'Thenhesaid:“Haveyouunderstood?.”Theyanswered,“Yes,wehaveunderstood.Yousaidtous 'Damayata'--“BeSelfcontrolled.”“Yes,”agreedPrajapati,“Youhaveunderstood.”

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Then themen said: “Teach us, Sir.” Prajapati uttered the same syllable:'Da.'Thenhesaid:“Haveyouunderstood?.”Theyanswered,“Yes,wehaveunderstood. You said to us 'Datta'--“Be charitable.” “Yes,” agreedPrajapati,“Youhaveunderstood.”

Then theasuras said: “Teach us, Sir.” Prajapati uttered the same syllable:'Da.' Then he said, “Have you understood?.” They said, “Yes, we haveunderstood.Youtoldus “Dayadwam”--“Becompassionate.”“Yes,”agreedPrajapat,“Youhaveunderstood.”

T h eAnmopanishad onAnmanathan's Natchintanai--The Testament ofTruth--isanactofAnmaYagjna to theGuru forhiscountlessmerciesandinfiniteforbearanceatourimperfections.

VerilyHeisTruth--TheTestamentofTruthisSwami.

FOREVERANDEVER

TheunseenFeetwhichKannanfailedtoperceiveaffordusprotection.Aum.TherevealingFeetthatlinkheavenandearthinOnenessartourprotection.Aum.ThepeerlessFeetthatcanfathomthemindsofallaffordusprotection.Aum.ThegoodlyFeetthatinspirethevacofthedevoutartourprotection.Aum.ThebeauteousFeetunaffectedbygoodandevilaffordusprotection.Aum.TheanimatingFeetthatperformthecosmicdanceartourprotection.Aum.TheblessedFeetthatarttheessenceofallaffordusprotection.Aum.

--Natchintanai.264.

GuideRadiantFeetofGod,guidethouuson!--RatnaNavaratnam

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THEPROLOGUE

“InfuseinmetheWisdomtodelineateTheeasThouart,

“ForunspeakableisthecommunionwithThee,Surpassingthesummationofallotherexperiences.”

--Tiruvacagam22.3.

THE Dance ofWisdom--Jnana Nadanam, moved in melodic progressionon thewave lengthof light and sound. Itwas set inmotionbySiva,whomanifested asDakshinamurti, Master of wisdom's bliss under the banyantree and transmitted down the ages by theVedas, the Upanishads and theAgamas. Its symphony was taken in thisKali-Yuga (DarkAge) by Siva-Guru YogaSwami of Lanka and resounded in hisNatchintanai--TheTestamentofTruth.

The resonance ofNatchintanai echoes far and near, within and without.How shall we ponder on It? We recall St. Manicavasagar's prayer inTiruvacagam quoted above, to infuse the light ofWisdom to unravel thehidden truths of God-realisation. In equal measure do we too offer thesacrificeof self for theunctionofhis sanctifyingGrace,at theFeetof theMasterSivathondan,whowasfondlyaddressedbyhisdevoteesasSWAMI.We join the chorus with the renowned author of Tiruvacagam, in hissupplicationfortheilluminatingGraceoftheGod-Guru.

“ThouartthedesirableacmeofWisdom.AllthatwedesireThoudostgrant,YetartThoualooftoBrahmaandVishnuWhodesirethThee.EvermyhumbleserviceThoudid'stdesire.InTheewasadesireForme,andinmewasadesireforThee.IfeverIshoulddesireforaught,E'enthat'llchimewithwhatthoudesireth.”

--Tiruvacagam.33.6.

THEGENESISOFNATCHINTANAI

Natchintanai unravels the profound fount of grace,wisdom and love, thatflowed from the loftySeerofColumbuturai. In the languageof theheart,

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Swami kindles the flame of Truth, and recollects in tranquility theintimations of Grace transmitted to him by his peerless Guru, SageChallappaSwamiofNallur.

These gems captivate the attention of one and all by the elegance oflanguage, the exquisite graceof diction and themusical inflowof syllableinto syllableand line into line.Swamihasclothed theesotericmeaningoftheSanatanaDharma inpoemsstrikinglysweetandfascinating.Hiswordsspeak from the heart to the heart.They fall like petals of flowers on theshrineofhisadoration,andtheappealisfromtheaesthetictothespiritual.WebeholdSwami the poet in the saint, themystic seer in themellifluoussinger.

Hisword-garlandsarewovencadencesforthepeerlessworshipoftheGod-Guru,whereiniscommunicatedtheactualitiesoflife'sexperiencescoveredwiththemantleofaninimitablegrace,likethatofSt.Manicavasagarinthepoetry ofTiruvacagam. Swami has translated the truths of Saiva religionandmetaphysics intomatchlesspoetryof flawlesscharm, thataccounts forits living influence and immense popularity among all sections of thepeople,wheretheTamillanguageisspokenandread.

These poems popularly designated asNatchintanai, were sung over theyearsbySwami,buttheybegantoappearregularlyinthereligiousjournalcalledSivaThondanwhichheinauguratedin1935.Everyissuecarriedoneof his songs as the special feature. Moreover, his spontaneous utteranceswere recordedbyhisdevotees in the courseofhis itinerary inCeylonandIndia, and during his periodic visits to his devotees living in the differentpartsofCeylon.Thesecompositionswereinprivatecirculationonly,andafew select devotees collected and recorded them in manuscript form andcherishedthemdearlyastheirspiritualmanna.

Many a time was theMaster approached for his sanction to publish theseReflections of Grace for the benefit of all seekers afterTruth, as did thefollowers of Guru Nanak in compiling theGuru Granth. For reasonsunknown to us, Swamiwithheld his permission over the years.When thequestion of publication was again taken up after theSivarathiri fast inFebruary 1955, he sang that hymn where St.Tayumanavar delineates theGod-realisedSeer,whoshedsaffall formsofdistinctions,andundisturbedenjoysthebeatificcommunionwiththeParaSivam:

“Tocasteorclass,helaysnoclaim,

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Ornoteofcharacterorname;Heknowsnotanyneed.Nostirofpassiondothhefeel,Orofpossession'sstrongappeal.Heknowsnotthelureofgainorgreed.Heisnotboundbycomingsandgoings,Andtiesofhomehathnoholdonhim.Forhehasfoundrestfromallsorrowfreed.MatchlessisthegloryofhimWhoisdeemedtobeParaSivamWhoendowstheblissofMukti.”

--Tayumanavar.351.

So singing, he signified tomyhusband andmybrotherwhohad takenupthe request with the Guru, that the harmony of Oneness should not bedisturbed; and so the publication of theNatchintanai collection of songswasagainpostponedindefinitely.

It was the year 1957. In one of those unforgettable visits to hisColumbuturaiAshramfromoursphereofworkinColombo,weprayedforhis Grace and renewed our request for the compilation of his preciousutterancesfor thebenefitof thedevoutseekersscatteredfarandwide.Theexperience of St. Sundarar was revivified, when we sang his TiruvarurDevaramofMeelaAdimaiUmakeAallaai, andconsecratedtheservitudeofmanybirthsathisFeet.

“Cast ye pearls by the wayside? Who can assimilate what is beyondassimilation?Indigestionwill leadtoputrefaction.Whoknows?Wedonotknow.”SuchwastheGuru'sreactiontoourrepeatedandpersistentappeals.

TheKnowerknowsbest.Theknockingat theSun-doorceased forawhile.MeantimeMafulfilledthewishofherfathertomakeanintensivestudyofTiruvacagam, by writing a thesis on St. Manicavasagar's Testament ofLove.Thisworkwascompleted, andaspublicationwasarrangedwith theBharatiyaVidya Bhavan in Bombay, Mawas in India inDecember 1957.While she was in Madras, there came the unexpected relay from herhusbandthatGurunathanhadatlastgivenhisconsentsoprecioustopublisht h eNatchintanai collection in India, and that it should not carry anyforewordorpreface.ItwasasingularlyblessedactofGrace!

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Theworkwasundertakeninallreverentialhumilityasanactofdedication,and the collection ofNatchintanai songs which were preserved inmanuscript formwashanded to theVasanthaPress,Adyar,whoprinted itinrecordtime,sothatonTiruvarthiraidayinDecember1958,theBookofNatchintanai, the garland ofwoven cadencewas laid at his Feet.He badeMasingthesongsbeginningfromthefirstpageuptotheeightyfifthpageof the book and ordered its release to the devotees at the forthcomingSivarathiri week in February 1959. Indelible is the genesis of thepublication and release ofNatchintanai, and itmarked the beginning of asignificantphaseofdedicationinthehistoryofSivathondan.

T heGuru Vaakiam of Siva YogaSwami, constituting theNatchintanaiembodytheancientHindudoctrineoftheultimatenatureofReality.Swamiseeks todispel thecloudofunknowingfromthe faceof theSunofTruth,byworkingonthemysticformulaofGodIs--MuluthumUnmai--AbsoluteTruth to a realised Seer. It is the sanctified mantra given him by theMahaguru, Sage Chellappa Swami of Nallur. In the kingdom of Truth,there can be no intrinsic evil--Oru Pollappumillai. Denial of truth wouldsavouroffalsehood.HencedualismisunknowntoarealisedSageandSeer.The profundity of divine Grace shall for ever remain unfathomable--AarArivaar?TheAtmacannotknow,solongasitisattachedtothephenomenaof the senses--We know not--NaamAriyom. The mind and ego must bestilled,sothatbyselfrealisationandthedescentofGrace,Saktinipada, canbe effected the attainment ofSiva-Jnanam--everlasting existence,transcendentconsciousnessandineffablebliss.Eppavomudinthakaariyam--Appadiyeullathu--'ThatiswhatItis.'

TheuniquecharmofTheTestamentofTruthisthatitradiatesanewpowerof sight. Swami's utterancesmagnify the “effulgence of the Seeing Eye”,thelightoftheGraceofSiva.AndwhomHechooses,himHegivesatoncefreedomfromdesireandpower toknow.Thusguidedwithheartandheadconsecrated to Him alone, the Perfection of all That is, one gains theinfinitecalm, theserenepeace,perfectpeace--“santam,upasantam.”Sucha'See-er'isthescribeofEternalTruth,theauthoroftheReflectionscalledNatchintanai.

Thebillowsof luminosityandwavesofpurevibrations radiate from thosegems ofNatchintanai selected by us for establishing the Testament ofTruth.They exalt the ParamaGuru Sage Chellappa Swami, and hisMahaVaakiam; they extol the eternal essence of theAnma--the wisdom of theSelfwithintheself,andrevelintheAdvaiticrelationshipoftheAnmawith

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the Lord.They inspire in us a yearning for the discipline of service untoSiva indicated by the termSivathondu, as carried out by the legion of thefollowers of Siva called theSivathondar. Yet all these radiations arefocussed on the centrifugal force, the determining centre ofNatchintanai,which revolves on the axis that Siva's will prevails in the Kingdom ofTruth.

HisWill is thepropellingenergy, the lifetron inallplanesofexistence, inall planesof consciousness, and in infinitude.HisWill is the invisible andvisible support of Existence and Consciousness of man and the world--“Ellaamsivanseyale”

In the perfection of Siva'sWill, which can be perceived by the realisedseers on the edifice of immaculate purity, illumined Truth, and beatificgrace, there lies the award of eternal Love and serene Peace. Swamideclares it as the state of“Summa Iru--Ellaam NanMona Niraive.”TheliberatedAnma realises that there can be no intrinsic evil, that absolute isTruth,andfromeverlasting toeverlasting is thevibrationofAumTatSat--ThataloneisReal.Swami'sReflectionsthuscommunicateatranquilpeacewhich has a transcendental and numinous value, unknown to those whohavenotbeeninfusedbythepurifyingwatersoftheGuru'sGrace.

The tuneful chants ofNatchintanai kindle the invincible power of Grace,wherein the heart ofmanweighed by the density of darkness is turned tothelightofSiva.HereistheaffirmationofSwami:

“ThesingleWordhathpurifiedmydross,SingthesoulfulincantationofSiva,Siva...Enrapturedinanecstasy,Siva,Siva,ByconstancyoflovedoIapprehendYetintrepidation,Igazeatnothing.Magnificientindeedisthemystery,Bafflingthekenofe'entherealisedseers.”

--Natchintanai.18.

THEWORDISGOD

Each of our selection can be termed amantra, as it emanates healingpowers.When theworld burdens us by theweight of itsmatter,wego toSwami's songs to soothe ourmind and hearts.The impurity in our heartsburns up, and they begin to glow like the sunkist lotus. The incantation

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provides a discipline of life inspired by passionate devotion to Siva, andguidedby the example of theGuru's own life. It shows theway toSiva--RealisationthroughlovingremembranceofHisname,thelettersFive.

Vac is represented in Rg. Veda 1.3.12 as omnipotentia and as conjointprinciplewithintellect.Vac is theSophiaofDante,equatingwithwisdom.Wisdomis themotherofall firstprinciples.Vac isalso thedivine thoughtofHimwho set the universe inmotion. It is the priinciple controlling theuniverseandiscalledLogos.Thislogosisalaw,anirresistibleforcewhichbears along the entire world and all creatures to a common end. It is aninevitableandholylawfromwhichnothingcanwithdrawitself.

Thus it is that the distinctive norm of ourNatchintanai selections is therevelationoftheOnenessofallthings,thatallisineachandeachisinall.

“Inthecoreoftheindividualbeing,blossomedalwaysThefragrantandprotectingFeetofSiva.”

--Natchintanai.156.

The constricted consciousness ofman is expanded to the universal, so thathe sees all in Himself and Himself in all. This vision of non-duality isexpressedinmanyagemofSwami'sGarlandofSongs:

TheUpanishad-Seers too raised theprayer for the liberation from theplayofoppositesanddualityinthedawnofhistory.

“Asatomasadgamaya,Tamasomajyotirgamaya.Mrtyormamrtamgamaya.

FromtheunrealleadmetotheReal.Fromdarknessleadmetolight.FromdeathleadmetoImmortality.”

In the Ashram before the living presence of Swami, the melody ofNatchintanaisongswouldwaft theirfragrancenightandday.Theyignitedtheheartsofthelisteners,dispelledthegloomofthesingers,andrevitalisedthe harmony ofSivathondar forSivathondu--consecrated offerings ofserviceuntoSivawhoartAll.

It was his wont to strike the first note and he lead the choir. His singing

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stirred the hearts of even the most dormant ones aflame with love anddevotionmeek.Withwhatgustodidwejoininthechorusdaybyday,andsing the songs of EternalTruth,Wisdom and Love, face to facewith theSubjectofadoration,comminglingwiththeobjectofKnowledge!TheSunof Grace cannot now be discerned in the physical plane. In profoundgratitude and an all-consuming love, we take up the symphony ofNatchintanai to be played to a wider circle of 'His Friends,' embracingprogressivelythosewiththecommonbackgroundofHinduCulture,andthetradition of theSanatana Dharma in our own land of Lanka, ourmotherlandofIndia,andencompassingfinallythewholeworld.

“ShallwenotinvokethenameofSivaandgainclarity?ShallwenotrejoiceinHisgraciousFeet?Nevershallweforgettoofferthebloomsofgratefullove.TofarofflandsshallwetraverseintheserviceofSiva.”

--Natchintanai60.

TheTestamentofTruthisanattemptatcommunicationoftheDivineWordofGod recordedbyan illuminedGuru. Its truth is verifiable in one's ownpersonal experience.“Come unto Him all ye who are weary and He willgive you the nectar of Natchintanai.”Therefore a detailed, analytic studywith too literal a translation in an alien idiom was not attempted, as itwould tend to detract from its original spontaneity.We have striven toimbibe the teachings of Swami bymeditating on his Vac and supplicatinghisperennialgrace,foronlythencanonehoweverdimly,perceivethelustreofhispearlsofwisdom.

The translation of the most cherished of theNatchintanai songs has notbeenaneasytask.Thestyleadoptedinourtranslationispoesybycourtesyand poetic prose, in order to give a similar experience that the lucidlanguageofthesongscommunicatestotheTamilianoftoday.Manyofthesongs are deceptively simple, anduponmoremature considerationwill befoundtoenshrineprofoundspiritualtruths.AndthoughthepathwaysofSt.Manicavasagar and SivaYogaSwami separate, who is to say that they donotultimatelyconverge?SageChellappaSwami leftnothimselfwithoutawitness.

In this spirit of self abnegation,we undertake aJnanaYagjna by offeringourOdesofDedicationatHisLotusFeet:

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THEPRELUDE

ReposinginthelapoftheDivineMother,SherelishedthenectarofHissongs.Speechless,shegazedatthepolestar.ButsoonHebadeherhasteinpiousspeed,Atsunsethourtofaroffclimes,WithbondsmenfourtospeakSiddhanta.Hereandthere,Hispoolofgraceshetapped.AndraisedalofttheflagofSivathondan.Thisbuoyantbandhadnotrespiredinvain,TorchbearersofHisholymissionWestward.ThencametheDawnwhenHemingledwithSavitur.Inthatsunrisehourdidthelotusbloom'Midstcavernsfilledwithstreamsoflove,WhererockedtheBabeofNatchintanaisweet.

ANMADARSHAN

TheazureofthevoidlayinquiescenceWhencegleamedforththebeamoflight,TheharbingerofthedawnofGracedivine.Thedepthswerestirred,thegodsawakened,TheenchantingseedsofearthbloomedaloftAnddancedaroundthemyriadraysoflight.

TheauspiciousEyesmileduponher.HergoldenmienfilledwithpowerdivineAsthecrescentmoonheldtheserpanttwined,Andwithinherdidvibratetheluteoflove,thatplayeditstunetocosmicmeasureAndsetthechordsofmusicmanifold.

Hewilled,andlothewinklessEyeGazedatherwhodidsoigniteIntomyriadformsoflife,Svaha!AndallglorylayatHisFeet,Svaha!

Thesmileoflovefilledthevoidoflife,Asthewhitelotustouchedtheredlotusbud.

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Shefeltthequiverandtrembled,Atthebeautyoftheformlessbeamingintoform.WhoisSheandwhoartThou?OhuniqueOne!Thesamethatartenshrinedineveryheart,Thesamethatsuffersbirthanddeath,Thesamethatbroodsinsilencebyondspace.

InImmanenceThoudid'stfloatfromOneness,OhShakshatParamesvara,auraofJyothi-Aham!TounitewithShakshatParamesvari,Svaha.ThouartSivam,ThouartSakti!Motherofgodsandman,andGurugem!HailSivathondanofempyreanheights!

ThywhisperingwordoffarewellAll'sright;All'sSivam--“EllaamSari”Artenshrinedinlettersofgold--Svaha.ShelookedonwhileintomidnightblueHerose,Andblurredwashergazewithdropsofgrace,WhentheseeingEyemingledintheluminousOrb!

Herglisteningvisionmeltedintoatear,Svaha.Atearthatwasaransomforthepast,Svaha.Andapromiseofthefuture,Svaha.

CONSECRATION

AllthatwearespringsfromthyGrace,ThousourceofourLife,LoveandLight.InsevenbirthsuponsevenwereweThine,Thouthegiverandwethereceiver.

OMtatSatOM!

Weseethedarkvalleyofdoubtandfear.Thepastdissolves,andthosehappyyesterdaysgiveplacetoirksometodaysanduncertainmorrows,Where,OhwhereartconcealedourdivineSongster?OMTatSatOM!

Alas,SunoflifewholeadsusBythelightofthybenignrays.

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Shakeourgloomandfearfulways,Makethybondsmenbaskinthywarmth.

OMTatSatOM!

Inthevaleofseparation,allthingslookeddarksomeandthenextstepcametoahaltinananguishofindecision.ThenitwasthatMa'sbrothersentthisPoemonTheMahaSamadhi,andhelpedherinbringingouttheTestamentof Truth, as a way of renewing the pledge that “Now stands He, selfrevealedasGod.”

THEMAHASAMADHI

Realisation,Infinite,SupremeAbovetheworld,whoseregionistheAtma,whereliveseternalTruthsupremeAsboundlessFreedom,likeashorelesssea,ThathaththisSagebecome.WiththepassingofthebodyuntodeathHissoulonpurestthoughtdidriseTothatheightwherethoughtisdeadAndWisdomdothaloneendure;Itrose,emancipatedfromform,OnargentwingsofgreatcelestialPeaceIntothatvastnessoftheeverlastingSelfWhoseFormisradianceEternal,Whosesoul,RealisationInfinite;ItroseabovetheworldtoGod.ScatteredarethemanyearthlybondsWhichmadethepersonalityofhim--NowstandsHe,Selfrevealed,asGod.InlifeHetaught'OmTatSatOm'WhoseConsciousnessisEverlastingLife,Now--theTruth'OmTatSatOm'Withhim'Sivoham'isverilybecome.He,theJnanininJnanamhathbeenmerged.TheJnaninandtheLordarenowOneIndeed,IntheLightwhichisSatchitananda--AllHail,AbovethegloomofignoranceofthisValeoftears.

C.T.

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24thMarch,1964.

At thecloseof this testimonyofunimpeachablefaith in theGod-Guru,wecan faithfully re-echo Dante's famous lines in the Divine Comedy, as webeginourascentupthemountofNatchintanai--TheTestamentofTruth.

“IhavebeeninthatheaventhemostilluminedBylightfromHimandseenthingswhichtoutter,Hewhoreturnshathneitherskillnorknowledge.Forasitnearstheobjectofitsyearning,OurintellectisoverwhelmedsodeeplyItnevercanretracethepathitfollowed.ButwhatsoeveroftheholyKingdomWasinthepowerofmemorytotreasureWillbemythemeuntilthesongisended.”

“Behold,beforemestandBothmyGuruandtheLord.AtwhoseFeetshallIprostrate?AttheFeetofthyguru,OdiscipleForwasitnothealoneWholightedthywaytotheLord.”

--St.Kabir.

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THEDIALOGUE

SWAMI!WHOAMI?

SWAMI'SLETTER

Sivamayam

“Thouartnotthebody;norartthouthemind.Neitherartthouintelligencenorevenconsciousness.ThouartAtma.Atmaiseternal,imperishable.Suchistherealisedexperienceoftheseers.However,thereisonethingyoushouldbearinmind.DonotswervefromthepathofDharma.ReflectthatallbeingsareinthehallowedpresenceofthesupremeOne.Kaduvaliswithinandwithout.”

Yours,

AvaneThaane.

Natchintinanai.(Photo-stat.)

Thewisest seersof all ages, climes andcreedshaveposed thequestionWhoam I? anddirected the intelligence of man toKnow himself. In response to our query who am I,Swami however posed the questionWhoart thou? and conveyed the answer in a lucidletter,writtenbyhim to a closedevotee. It adorns theopeningpageof theNatchintanai.SwamiisatermmeaningLordandMaster--'HewhoisonewiththeSelf-Swa'.ItisalsoanendearingformofadressinganenlightenedGuru.WeusethetermwithspecificreferencetoSivaYogaswami,theseerofLanka,wholivedandmovedamidstusinthehermitageofColumbuturaiinYalpanam.

AVANE-THAANE

Swamiwhoknows thesecretof theentanglementofhumanexistenceremindsus in thisletter, of the infinite stature of the immortal soul--Anma, beneath the emotional andintellectual convolutions that enwrap our conscious being. This Reality is unfolded inSwami'sletterbytherevealingexpressionofAvane-Thaane:ThyselfinHimself.Itisthesymbol of the indissoluble relationship of Siva and the Anma, which implies theobliterationofallkindsofexistingdifferencesbyaprocessofmutual interpenetration. ItconnotestheattainmentoftheFeetofSiva,thecomminglingoftheOneandtheBeyond,celebratedinverse2577oftheeighthTantraofTirumantram.

Whenthemindisrenderedquitandfreefromalldisturbingdistractions,incidentonasense

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ofidentitywiththebodyorthefacultyofreason,asenseofdivinejoydawnsontheAnma.The senseofdualitydisappears in serene lightofundifferentiatednon-duality.This lightbringsoutthehiddenpowersofconsciousness,whichonceawakened,theIlluminedAnmarealises theTruthof theSupremeOne.Purityandrefinementof theentirebeingofman,and elevation of the empirical consciousness to higher spiritual planes are defined inSwami'sletterasthefirstcodeinthepathofself-realization.ItisbyfaithfuladherencetoDharmainterpretedasrighteousliving,thatmanismadefitforilluminationbythedivinelight.

ThetermAtmaasdesignatedbySwami,connotesthetrueselfofallexistence,thetrueselfofeveryindividualandtheuniverse.ItisEternal.Itisthebasisoftheblissfulexperienceofallenlightedsages.It iscontainedinthesacredutteranceofMuluthumUnmai,whichtheilluinedconsciousnessofSwamirealised.Hepercievedtheessentialunitybetweenthetrueself ofthe individual and the true self of the universe. Sanmarga or Unmai-neri is thespiritual approach to Truth-realization.Natchintanai reveals thisYoga-vidya of MahaYogaSwami, by which he realised theAbsolute Truth. It is of timeless and placelessvalidity,truenoweverandeverywhere.

In the letter, Swami signs asAvane-Thaane, which term occurs in the tenth sutra ofSivajnanaBothan:

Thaane isHimself--the Infinite One, inAvane--thyself, the finite one. It is the supremeawareness that theAnma is in perpetual communionwith the Lord. This identity is thesecret of the divine energy of Sivam--evolution and dissolution, light and darkness,remembrance and forgetfulness, action and inaction. This 'and' uniting incompatiblesexpresses the fundamental character of the Highest Being, who is termed Siva, whoseenergy is Sakti. The opposites are fundamentally of the one essence, two aspects of theGod-head.ThustheanmawhoisintunewithHimself,perceivesallhisactionstobeHis,inconsonancewiththeWillofSiva,andseesactionininaction,andinactioninaction.Inthisstateofperfectsurrender,heattainstheBe-attitude, theblissfulstateundertheLotusFeet.

TheprologueSivamartAllisasongofjubilationwhichmarkstheawakeningofmanfromthesenseofegoitytospiritualuniversalismwhenceherealisesthegoalofhumanlife.Thisattainment is an experienced certitude for an illumined sage like our Guru, SivaYogaSwami.

“ThisuniverseandallthereinartSivan.MyowninvincibleLordtooisSivam”

THESANATANADHARMA

Swami's fundamentall code of righteous living is embodied in his letter by the termDharma.He admonishes us not to err from the pivotal force ofDharma.Hinduism is a

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growing traditionandnot a fixed revelation, andhencecalled theSanatanaDharma.TheHinduDharmaiswithoutbeginningandend.Itstandsforallthoseidealsandpurposesthathavebuiltup theessenceofman.ByDharma is implied the lawof righteous living, theobservanceofwhichSwamiassuresus,securestheobjectofhappinessonearthaswellasspiritualfreedomorMoksha.TheaimofHinduDharmaistoleadmantotherealizationoftheEternalTruth.Itistheultimatetruthwhichisthebasisofalllife.ThisisthemainthemeofSwami'sletter.

TheHinduDharmaenjoinsthespiritualperfectionofmanastheaimofallendeavour.Thehighest lifeenjoinedby theDharma iswhat followsspontaneously from the indomitablefaith in the Reality of God. Swami enjoins that the indwelling of God in man is thesignificanttruth,whiletheidealconductisthatwhichtranslatesitintopratice.EveryactofsuchamanistermedSivathonduorservicetoSiva

TheestablishmentofthedialogicrelationshipoftheAnmawithSivaisbroughtaboutbyamasteryof theAnmaover thesenses five,whencloudsofhateandpassion,attachmentsandimpuritiesdissolve;theanmabecomesfilledwithserenity.Inthisstateofquiescence,Swami vouchsafes that the devotee shall realise Siva.He becomes Sivathondan. Such apurifiedaspirantviewsDharmaasaninspirationfromwithin;fortheothersofcourse,itisanexternalpath-waywhichtheyfollowblindly,promptedbycustomandlogic.

TheSanatanaDharmaistheHindutraditionwhichhasbeensustainedbytheconvictionsof countless generations of men, who had helped to build the temple of truth in us. IfMokshaorspiritual liberation is the ideal towardswhichhumanitymoves, thenall livingbeingscanrisetotheirdivinedestinyofbeinginunionwithSivam.ThisletterofSwamibringsout thevisionof theunityof all things inGod. “Reflect that allbeingsare in thehallowedpresenceoftheSupremeOne.”

KADAVUL

The term Kadavul is fraught with significance.'The Supreme Lord abides within andwithout.' It is ultimately within the centres of perception, that is, within the livingindividuality, that we must search for the Reality, which pervades in the cosmos. Thecosmicorelementalenergiesmustbebasically found inourownbeingsaswell, forwecannotknowsomethingwhichisnotinourselves.Itisonlyaself-illuminedseerwhoalonecanseeeverythingintheworkofmanifestationascreatinganillusionofmultiplicity,whichprevents the realisation of the basic oneness of all beings.All means of perception areorientedoutwardtoamanoftheworld.Onceheismadetolookinwardly,hecanbeholdthesoulofallthingswithinhimself.

St.TayumanavarinhisAnandaKallippusingsontheimmortalityoftheAnma:

“Thouartnottheelementalforces.Thouartnotthefivesenses

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Northeinnerfacultiesofthemind.ThouartChit--Intelligencepure.SosaidmyGurufullofLove.Hisutteranceisfullofsweetness.SankaraSankaraSambu.”

--StTayumanavar.1429.

ItisonlythegraceofaSat-Guruthatcandirectthelightofknowledgewithinone'sheart.SuchanaspirantcanattainHimwholiesbeyond.ThetermKada-vulinTamilconnotestheideaofstepping insideanddiscovering that theLordwhoprevadeshasuniversalappeal,andbecauseofitsuniversality,itcanbeassertedwithequalauthorityfrommanydifferentpointsofview,astestifiedbythegreatmysticpoet,St.Tayumanavar:

“TheVedas,Agamas,Puranasgreat,Solegendsandtheotherdiverselores,SetforthatlengththevastAdvaita'screed.AndDvaitatoo!forDvaita'struthswellgraspedDoleadusontowardsAdvaita'slight.Herereason,factsandsacredtextsagree.AndDvaitaandAdvaitaareatoneEnough!nomoreofdisciplineIwant:What'erIthink,Ithatbecomeindeed;SobytheconstantthoughtthatThouartI,IcanwelltreadAdvaita'spathindeed.What'erIthinkofThee,inthatsameformThoudostdescendOSire!WhatneedImore!.”

--St.Tayumanavar.91

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THEMONOLOGUE

OURGURUNATHAN--WHOARTHE?

Swami's canzone on'Enkal Gurunathan' unfolds the profound truthunderlyingthemysticformulaof theVedas--AumTatSat. The lyric is thespontaneous outflow from the spring of the Guru's Grace.Thiru sang thesonginhisownpeculiarcadencewithclosedeyesandmeditativeresonance.MyheartponderedinsilenceonthebeauteouscommunionofGraceDivine.The scintillating chorus ofEnkalGurunathan in every line of the canticleresoundthemelodyofSwami'smajesticadorationofhisgraciousSatGuru,Sage Chellappa Swami of Nallur. It is a testimony of his direct spiritualexperience of Truth. In like manner did St. Tirumular, the illustriousmystic Seer of early Saivism celebrate the causeless act ofGod's grace inTirumantram:

“MyGuru'sGracebathedmeinaseaofnectarMyGuru'sGracetaughtmethelovedivineMyGuru'sGracemademetasteblissdivineMyGuru'sGracehascreptitswaytomyheart.”

In thespiritual illuminationcommunicatedbySwamiin theIncantationonHisGuru,webecomeawareof theeliminationofdiversebarriersbetweenthe individual self and the universal Self.His verses breathe of the joy heexperienced at his first penetrating insight into Truth, wrought about byChellappaSwami'sbeatificGrace!

InmeartThouInThyselfamIWearewhatweareThouartwhatThouart

These magnificent simple utterances of Swami convey his wondrousrelationship with the God-Guru--Ontraai, Veraai, Udanaai. God is theInfiniteBeingwhoisbothinusandoutofus.IfGodwerenotinus,therewouldbenosenseofNeed. IfGodwerenotoutofus, therewouldbenosenseofworship.OurhighestknowledgeofGodthroughthepowerof theintellect can only be partial. There always remains something which isunknownandunspoken.SwamilikemanyotherillustriousHindusaintsandseers, experienced the formless supreme Godhead in the form of Grace,whichcamedowninhumanhabitationasSageChellappaSwami.Therefore

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itbehovedhimtohailhisGuruastheguideandguardianoftheworldataparticularpointoftimeandcontextofhumansituation.

GuruNanaktheFounderofSikkhism,intheGuru-Granthexclaimedthatifahundredmoonswentupandathousandsunsarose,eventheninthemidstof such a light there would still be intense darkness without aGURU. InSwami's song onOur Gurunathan, we get the vision of unity in theuniverseasanexperiencedcertainty.SparksofloveandwisdomirradiateineverylineofthisSongofsongs.

THEGURU'SGRACE

TheGuru's Grace has the power to purge the human ego into a purified,subdued 'egoless ego'; and Swami perceives himself in all beings and allbeings in himself, freed from selfishness, attachments, envy and lust.Therefrain--EnkalGurunathan,attheendofeverylineofthisPoemstrikesthechords of aspiration in our hearts and fills us with a thirst divine for theelixir of the Guru's Grace.The beacon light of Our Guru encompass theorbitofourexistence,andwefollowfrombehind, in the footprintsof theLampLighter,wholightsupthedarkchambersofourinnerself.

Whenbymeditationthemindispurified,Theinnerlightbeginstoshineforth.Whentheknotofignoranceisbroken,TheSunofoursoulshallshineinallitsglory.Dreamsofpainandpleasurewillnomorebeseen,AndtheboonofdivineGraceshallweattain.ThesoulistheSupremeeverlastingSelf,TheLightofTruthEffulgent.

Swami reiterates theSaivaSiddhantadoctrineofGrace, that it is theLordwho comes down in the form of Grace, and removes all obstacles in thepathwayoflibration.TheGuruestablishesthereignofGraceonearth.

“HeistheGuruwhograntedmegracetogainGoodforthelifethatis,goodforthelifetobe;Beingmostworthytoshowmetruewisdom'swayHowbesttobebutthedoerofgoodonly;HedrawsmetohimwithmotherliketendernessAndinmyheart-temple,HetheGurudwelleth.”

--St.Tayumanavar.541.

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'HewhoknowstheknowledgeoftheKnower,HeindeedistheTeacher.' AGuru dispenses his gracewith discerning love, and dispels innate darknesswithradiantwisdom.SangSt.TayumanavarinAnandaKallipu:

“HeisTruthandbelovedofhisdevoteestrue,ThegraciousGuruwho'stheessenceofserenity.”

SwamitoosingsoftheSatGuru'sGraceaseffectingtranquilquietude.Thesoul's sense of duality and relativity disappear in the serene light of thevisionofOneness,whichaccording tohimisnotamomentaryattainment,but a permanent possession and the highest consummation of Grace.TheAtma is realised as a continuum of luminous light, endowedwith infinitepower.

Thus did ourGurunathanmakemeKnowMyself.Hemademe acquaintedwith the deepest layers ofmy external and internal, gross and subtle self,andIdiscoveredHimself inmyself”:“HispeerlessFeet, thesymbolofHisGracereposedonmyhead.”

--EnkalGurunathan--1--Nathintanai.

In amost touching stanza ofTirumantram, St.Tirumular too signifies theluminousimpactoftheGuruonanawakenedsoul:

“It'senlightenmenttobaskintheGuru'spresence;It'senlightenmenttotaketheGuru'ssanctifiedname;It'senlightenmenttoreceivetheGuru'sambrosialword;It'senlightenmenttomeditateupontheGuru'ssacredform.”

--Tirumantram.27.

ThisvisionofTruth fills thesoulwithecstatic joy,andSwamiconveys inhis poemEnkalGurunathan, the beatitude of bliss when infinite varietiesare seen as an expression of the One, and when the One reveals itself inevery point of the infinite. In the same sweet naive tones did SaintKabirtooconveytheunspeakablecommunionwithHisGuru:

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“ItisthegraceofmyGuruthatmademeknowtheunknownIhavelearnedfromhimhowtowalkwithoutfeet,toseewithouteyes,tohearwithoutears,todrinkwithoutmouth,toflywithoutwings.Ihavebroughtmyloveandmymeditaionintothelandwherethereisnosunandmoon,nordayandnight.Withouteating,Ihavetastedofthesweetnessofnectar,andwithoutwater,Ihavequenchedmythirst.Wherethereisresponseoflove,thereisfullnessofjoy.Beforewhomcanthatblissbeuttered?”

At thegoingdownof theSun and in themorn, let us sing the canticle ofOur Gurunathan so that its melody may float on wings of love. Let itsmeaningpenetratedeepwithin,lightingupthedarkrecessesofourdividedselves.Letitssymphonyawakenhopeandsolacethatshallrestorethesplitpersonalityofmantoday.

ENKALGURUNATHAN--OURGURU

1.OurGurunathanisHeWhomadeknowntomemygreaterself,HispeerlessFeetreposedonmyhead.Father,motherandGuru,Hebecame,Andendowedmewithsovereignpower.TheeffectofmydeedsofyoreHeeffaced,Hewhocannotbefathomedbythetriune,Beyondthedualityofgoodandevil,Hisflamelightensmybeing.HeisourGurunathan.

2.HeisourGurunathanWhosaidthatbodyartthounot.Heilluminesmyconsciousnesstothebrim,Andbidsmegiveupmydesiresalluring,AndattainMuktiindesirelessness.Hedidenslavemyimpetuosity,Hewhopervadesbothheavenandearth,Hemademethirstforthewatersofgrace.'TwasTruthindeedthatIdidbehold,OurGurunathanisHeindeed.

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3.OurGurunathanisHeWhotaughtmethemysteriesofYogaByexaltedcontemplationpure,TomergethefiniteconsciousnessWiththatoftheDivinesource.ThendidIperceivethenon-dual,Supramental,timelessbeyondspace.'Dothouapprehendthecosmicdance,Thatpulsatesinuniversalconsciousness,Bygivingupallattachments,'sosaidHe.HeisourGurunathan.

4.HeisourGurunathanWhosuspendsthevitalprocessofthebreath,ThatshallunveilthesecretsmanyAndgainthemasteryofthemindandbody.Attunedtoheartheunheardmelody,IawakenedtotheresonanceofAum.'Bethoupureandrealise,'saidHe,'TheindissolublelinkbetweenyouandI.'OurGurunathanisHe.

5.OurGurunathanisHeBywhosegracethecosmicpowersdidrevealTheirabidingplacewithinmycore.MyselfdidmingleinHiscosmicself.Adornedwiththemysticinsignia,Hebadememeltinyearninglove,AndchantthesacrednameofLettersFive.'EternalartThou,'washisassurance.HeisourGurunathan.

6.HeisourGurunathanWhomademeseekwithoutstriving,AndrealisethatSivamartintheAnma.HemademeespousespontaneousworshipAndwalkinthegoodlypath,Bysongsunpremeditated,andbademeJointhebandofdevoteesmeek,Inthecertitudeoffaithandgoodcheer.'Livewellinthisworld,'saidHe.

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OurGurunathanisHeindeed.

7.OurGurunathanisHeWhowithonesweetword,Revealedthecalmofinnerconsciousness.Indwellerinalltheobjectsoftheworld,Hetowersabovethecausalexistence.Unknownevenbythecelestials,Hesoarsabovetheexperientialplanes,AndsoenrichedIfeltwithgracesublime.HeisourGurunathan.

8.HeisourGurunathanWhoknowsnotthebeginningnortheend.'ThatartThou,'HesaidandchimedThatperfectionissupernalEffulgence.Hisisthepleatoovercomefinitude.Non-pareilandself-luminousisHeWhobestowedonmesuchbliss.OurGurunathanisHe.

9.OurGurunathanisHeWhokindledinmetheloreofyogiccult,Thatshallsustaintheinnerforce.Himselfuntaintedbyfearandwrath,Hedidalleviatemyegoity,Andunveiledbygradualstages,Thewaytoattaintheunitiveexperience.'Pursuethebeatificgoal,'saidHeAndHeisourGurunathan.

10.HeisourGurunathanWhoaffirmedthatwearewhatweare.Andthatwelacknothingwhatever.Effacedshallbethereactionofdeeds,Withnocomingsnorgoings,saidHe,ThouartwhatThouart--OnewithTruth,ResolvenotbutsubmittoDivinewill.'Aum'ofsublimepowerdidheimpregnate,Andinfusedthepeaceofthevoicelessword.OurGurunathanisHeindeed.

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--Natchintanai.1-3.

THEENCOUNTER

Asthelyricclosesonthehighoctaveofsweetserenity,webreatheawordofprayer toOurGurunathan toguideusbya fractionof thedivinegrace,aswasministeredtohimbyhisGuru,soastoenableustodissolvetheegoby thepanaceaofdesirelessness. “Unless theDivineGuruguidesus to theTurth,ofwhatusearethewordsspreadoutinbooks?”“Wordsandbooks,”saysSt.Tirumular,“aremereuselesstissuedanglingfromgoat'sneck.”

In thisPoem,Swamiillumineseveryonewith theresplendentgleamof theGuru'sGrace,which frees the soul of its finite limitations andgives it thewisdomofSiva--Sivathuvam.Once theveilofobscuration is removed, thesoul lightens withSivajnanam. Umapathi Sivachariar inTiruvarutpayanasks the question, “How can the world know Him who without beingknown came down to breathe His Grace?” V.3. Swami answers thisquestioninthismagnificatonOurGurunathan.

He recounts howChellappa Swami came down as a 'madman,' to ensnaremen, and the world did not know him. Swami hails his Guru andremembershimeverysplitsecondofhislife,becausehisGuruimpartedinsecret, the lore of self-knowledge unto him. It is only when the Guru'sgraceworks on anAnma, can it know the 'truth about the doer, the deedsdoneand the fruits thereof,and theLordwhobrings the fruithome to theAnma.' Tiruvarutpayan--V.16 & 17.The Lord's grace that permeates thewhole world also irradiates withn theAnma. With illumination comesrenunciation--purification--and perfect resignation. The grammar of thisscaleofGraceexperiencedbySwamiisgiveninTiruvarutpayan--VIII.4.5'To stand behind Grace is the true way of uniting oneself with it; inadvaithicunionissupremefelicity.'

According to St. Manicavasagar, it is the benign Grace of the Guru thatensures both the realisation of the self as well as of Sivam, the absolutebeyond,theuniversaleverywhere,andthelifeoftheindividualwithin.

“TheeohtranscendentOne,Benignlymanifestonearth,Diffusinggraceinhumanform!IseethusthesplendourofmyGuru,”

--TiruvacagamIV.PotriTiruvahaval.

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Sage Chellappa Swami came into the life of SivaYogaSwami at NallurTheradi, even as the coming of the Guru under the Kuruntha tree atPerunturaitoVarthavur-Adigal.

“.........InPerunturai,HimselfdidcomeAndonthisearth,agraciousFormDescendingdidHerevealthePrimalBraham;SuchinformingGrace,Healonecangrant.”

--Tiruvacagam,TheHolyword.43.I.

With the descent of Grace, Swami declared that all the taint of theaccumulated deeds of yore wrought by the domination of thetattvasdissolved,and he experienced the truth of the self and the gnosis ofGod.The validity of his experience is testified by the songs ofmatchless love,whichreflecttheintimatecommunionofthesoulwiththeParaSivam.

St.Tirujnanasambandarhasalsoenjoined inoneofhisDevarams, that themodeinwhichtheGuruimpartsHisGraceandmakeseachanmaHisown,isnottobeanalysedbylogic,reasonordoctrine.St.Sundararreferstohisdivine Guide asPitha or madman. We recall St. Manicavasagar's utteramazementatthemanifestationofGuru'sGraceinhislife:

“HegaveHissacredGrace,thatfalsenessallMightfleeandshowedHisgoldenFeet.HimselftheTruth,Hestoodinpresencethere,Thismatchlessmiracle,Icannottell.”

--Tiruvacagam.41.I.

Swami'stestimonyonhisGuru'sGracerevealsanintegratedexperienceofatranscendent state of consciousness, which is neither subjective norobjective, as it bears no relation between the experiencer and theexperienced. In the transcendental consciousness, Reality is its ownimmediate witness, its own self-awareness, and its own freedom ofcompletebeing.Thereisnothingwhichisnotrevealedinit.

InthelyricofOurGurunathan,SwamispeaksofthedeepestexperienceofReality,whenGod's revelation andGuru'sGrace, seem to be two sides ofthe One EternalTruth.We shall turn to the great Seer, St.Tirumular tohear what he has to say on this perennial subject of the Guru's dynamicpowerofGraceineffable:

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FormlessHimself,Godisthehomeofallforms.SourcelessHimself,Heistheseedofallthings;UnattachedHimself,He'stheweaverofallattachments;YetonlyaGurucanopentousthedoorofRealisation.”

TheprinceamongtheasceticmysticsofSaivism,Pattinattadigaltooshareswith Swami, the experience of the sovereign sway of Guru's grace inenabling theAnma to know everything in their true nature, power andessence:

“SoonerdidIgetthyGrace,OhSiva!Thantheveilofmayawastorn,thesteadfastTuriyaJnanacametome,andhavingimbibedit,Iknewmyself,Iknewtheobjectsaround,Iknewallthyvariousmanifestations!ThosewhodonotseeTheeareofthemannerOfthosewhodonotknowthemselves.”

--Tiruvidaimaruthur--MummanikovaiXIthTirumurai

THESEMPITERNALSILENCE

InthelastverseofEnkalGurunthan,occursthelines,'ThouartwhatThouart,' connoting union with the absoluteTruth. There is total and perfectconsonance between the will of man and the will of God. In the closingrefrain, the vibrantmantra AUM mingles in the light of consciousness,interpenetrating light and sound, when ultimately the soul merges in thebeatitudeofeneffablePeace.

The knower who realises that the Supreme shines in and through all lifedoesnotwastewords.Hebecomesthemostenlightenedamongmen,andheis the whole universe. Heaven, earth, sky, mind and life-breath are allwovenintohim.Heistheoneandonlyexistence.Truthwinsever,andnotuntruth.withTruth ispaved the road to theDivine.On that roadwalk thegreatYogis, Sages and Seers with desires all subdued, to the goal of theSupremeabodeofTruth.TruthistheonlypathwaytoGod.

St. Tayumanavar describes in a psalm of great beauty in ChidambaraRahasyam (21), his experience of felicity supernal, as eluding all analysisandbeyondtherealmofduality.Itistherealisationoftheinfinitewisdomof sempiternal silence, through the operation of theGuru'sGrace; “Everysingleoneof the innumerablebarriersof the finitebondsgetsdissolved in

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theluminousstillnessofunionwiththeeternalSiva.”

“And dispensing the true knowledge of natural and unique silence, whichdestroysallbondageandinwhichthereisnomeditationnorego,nospace,notime,nodirection,noassociation,noelimination,nodifferentiation,noexpression, no phenomena of night and day, no end, no beginning, nomiddle,nointeriornoranaggregateofallthese.”

“Grace shows further--that, though all these are eliminated, It is not void,butisnaturaleternalBeing,inexpressibleinwords,notmanifestingasego,but is the Reality engulfing all, having swallowed all ignorance like daydissolving night, and absorbed unhindered all knowledge, changing thepersonintoItself.”“Itshinesinsilence,SelfEffulgent.”St.Tayumanavar--22. Such is the essence of the undifferentiated quiescence (Mounam)glorifiedasbeatificblissbyallthesanctifiedsaints,andattainedbySwami.

“OurGurunathanisHewhomademeRealisetheSerenePeaceofthevoicelessword.”

--Natchintanai.3.

ItisthesummationofSwami'sat-one-mentwithHisSiva-Guru.

Silenceistheprimordialandmodelessstateofbeing.Itisastateofeternalrest and eternalwork in simultaneity.There Self, our-Self, him-Self bothsleeps and wakes, sees and sees not; night and day of supernal time anddarkness and sunshine are not like our night and day in succession butsimultaneous. In this pure consciousness, the soul experiencesSivanubhuti,andthereisnoseparationwhatsovereverafter.

Inanexquisitestateofintegration,intheplenumofinfinitetranquillity,theGod-Guru and the perfectedAnma commune in felicitous peace. It is thecall of the Deep unto the Deep. The great Teacher Siva YogaSwamiproclaims the summumbonumof theGuru'sGrace in lines thathauntourmemorywiththeperfumeofeternity:

“Allwordsleadtothehavenofvoicelessstillness.Allactsleadatlasttothecalmoftranquilawareness.All,Allispoisedinthepleromaofsublimeserenity.”

--Natchintanai.380.

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THELUMINOUSSIVAINNATCHINTANAISIVAMARTALL

Sivamartourfatherandmother.Sivamartourdearbrethren.Sivamartthematchlessconsort.Sivamarttheadorablechildren.VerilySivamarttherulertoo.Sivamartthehostofheavenlygods.ThisuniverseandallthereinartSivam.MyowninvincibleLordisSivam.

--Natchintanai.

THEBREATHETERNAL

IN consonance with theSanatana Dharma, the songSivam art All contains thequintessence of Siva YogaSwami's teachings. The vibration of the Upanishads and theBhagavadGita,thedevotionalecstacyoftheSaivaNayanmarsandtheVaishnavaAlwars,the certitudeof theVedanta-Siddhanta, the symphonyofSt.Tirumular andTiruvalluvar,and revealing-experiencesof the realisedSeers thenandnow, resound the immanenceoftheTranscendentSivam.

ThatAbsolute is Truth, 'Muluthum Unmai,' is the great utterance, the Maha Vaakiamenkindled by SivaYogaSwami's illustrious Guru, Sage Chellappa Swami. The absolutenatureofTruthcanberediscoveredintheheartbeatofSwami'smellifluoussongSivamartAll.Whereverhewent,heurgedtheyoungandoldtosingit,andtherefrainofthissongwould be heard floating on the wingless melody of exalted devotion. by those devoteeswhosoughthisgraceinhisholyabodeatColumbuturai,Yalpanam.

SIVAMARTALL

ThesongintheOriginalFacsimile

AppanumAmmayumSivameAriaSahodhararumSivameOpilmanaviyumSivameAudharummayindarumSivameSepilarasarumSivameDevaadidevarumSivameIpuviEllaamSivameEnnaiaandanthumSivame

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InthislucidodeisrevivedtheintuitiveperceptionoftheSeerwhosangtheIsaUpanishad,whichrecognisedtheessentialunityofallthingsandbeingsunderlyingthediversityoftheworld.

Isavasyamidamsarvamyatkimcajagatyamjagat.

“Intheheartofallthings,ofwhateverthereisintheuniversedwellstheLord.”

He alone is theReality.His universal and almighty presence has been acclaimed by SriKrishna:

“Yomampas'yatisarvatrasaramcamayipas'yati

tasya'hamnapranas'yamisacamenapranas'yati.”

“HewhoseesMeeverywhereandseesallinMe;Iamnotlosttohimnorishelosttome.”

--BhagawadGita,VI.30

InSrimadBhagavatam,Suka'sprayertotheLordreverberatesthisuniversaltruth:

“OhThouLordSupreme,IbowdowntoThee!Thouartthehighestinthehighest!Thouarttheinnermostrulerofeveryheart.Thywaysareblessed....ThouarttheTruth.ThoudoestmanifestThyselfastheOneandthemanyaccordingtoourunderstanding.SalutationstoThee!

--Bk.II.3.26.

Thus it is that Swami's song on Sivam artAll reveals the paramount experience of theprofoundunityofallthingsintheOne.WhenweareonewiththedivineTruthinus,webecomeonewiththewholestreamoflife.

Inthat immortalTamilclassicofTirukural, theopeningcoupletembodiesthetruthof theimmanence of the primordial God in all the subjective and objective phenomena of thisuniverse.

“Justasthefirstletterofthealphabet'A'isinherentinalltheotherletters,Sotooistheworldinseparablyknittothepristinegloryoftheall-pervasiveBhagavan.”

IntheEighthTantraonMahavaakiam,St.Tirumularalludestothesupremegoaloflifeas

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theattainmentofthevisionofOnenessintheeffulgentSivam.

“Theydonotknowthepathtothesupremeidealoflife,Whocannoteffacethedualplayofknowledgeandignorance,Andcherishtheinseperable,everabidingLord,Whoseluminouswisdomeverywhereillumineseverything.”

--Tirumantram,2580

Wenowdive into the perennial springs of the sublime devotional canticles of the SaivaSaints, and discover thereinmany a gemof serene beauty,where the vista-vision of theimmanence of Sivam in the universe outside and within the heart of man holds us inworshipfulwonder.St.Tirunavukarasarwho lived in theseventhcenturyA.D.andwhowasacontemporaryofthegreatpioneerofSaivism,St.TiruJnanasambandarsangbeforetheDietyattheTiruvaiarutemple,thewellknownDevaram:

“Thouarttheblissofpurifiedconciousness,Thouartthenearestanddearestofkindred,Thouartthepeakofwisdom'sperfection,Thefulfilmentofthetranquilseers,Morebelovedthanthelovedmotheronearth,Thou'rttheLordwhoimprintedthyfeetwithinme.”

--Tirumurai.VI.38.6

“TheallembracinguniverseartThou,TheunitythatpervadetheverywhereartThoutoo.”

--Tirumurai.VI.38.7

In the spiritual lineage of the enlightened Saiva Seers of the classical andmodern agesstandsSt.TayumanavarwholivedinSouthIndiainthelatterhalfofthesixteenthcentury.Thathebecameoverpoweredby theexperienceof theTruthof theSupremeOneby thegrace of his Mouna-Guru, has been embodied in his Invocation Ode onAdoration toParaSivam.We recognize in this song, the harmony of the linked lay of the vision ofOnenessconveyedinSwami'sdulcetstrainsonSivamartAll.

“'Tisnotherenorthere;Itshineseverywhere,Supremeinbliss,whatfillethallwithGrace?Whothrivesinallaslifeoflife,ordainingThewholeofmillion,millionglobesandallTobideatwillwithinHisrealmofLove?Whatliesbeyondthereachofmindandtongue?OfwhomthemillionnoisycreedsandsectsWageceaselesswarineveryclimeandage?

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Allpowerful,Blessed,EternalIntelligence,Whatgoesbeyondtheboundsofnightandday?Himwhoisverilytheguestofmyheart,TheexpanseofPeacethatcirclesall--weadore.”

SwamireiteratesinmanyapsalminNatchintanai,thetruththatSivareignssupremeinthebeateouspurecaveofone'sheart,aswellasintheuniverse.Inasimplesweetsong,SwamimakesastirringcalltohumanitytolivethelightofSivamartAll.

LISTTOMYCALL

Ohmybrethrenandmothers,listen!Liveintheknowabletruththatwe'redivine.

Whoevercandecipherandsaywhatweare?SowhyneedwefearwhenallartSivam?

IsitmeettoforgetthewiseaxiomoftheSeersThatnotanatomanimatesexceptbyHisWill?

'TisblessedtoliveintheworldwiththeawarenessThatnotherenorthere,butallpervadingartSivam.

It'sSivathondutoliveinpeacewithSivathondarWhorealisedbyEyeofGracetheLightofSivam

Ah!MylowlyheadadornstheFeetofSagesWhoglorifytheOnenessofTruthSupreme.

--Natchintanai83

We begin our venture, in utmost humility and in token of grateful devotion, into theunexplored region of Swami's territory of experience, wherein he has reported insightswhich came to him as expression of divine truth. In the hours of meditation, withheightenedclarityofvision,hegaveoutanswers to thequestionsposedby theprancingmind:

“Swami,whoamI?WhoartHe,TheGuruthan?HowfaramIfromSivawhoartall?WhichistheaxisoftheMahavaakiam?WhatishetomeandItoHim?”

ItisourearnestprayertoencourageallseekersafterTruthtoknowSwami'sReflectionsofGrace-Natchintanai--notforthemselvesbutstudyofthatbywhichwecanrealisethe

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truthofSivamartAll.ItisourpiousbeliefthatarealstudyofSwamiisfirsthandexperienceofGod.ToknowhimistohavetheperfectknowledgewhichisGod.

Sivamaloneart--thelightadorableandthetruthimperishable.Sivamartwithformandwithoutforms,eternalamongnon-eternals.

“WhoeverfindsSivawithinhimself,Hefindsinfinitepeace,santam.upasantam”

ADORATIONTOSIVA

SivamsingsthelitanyonSiva,andthosearoundhimtakeuptherefrain,Varuha,Varuha--Come,OhSiva,comeandfillourbeingwiththypresence.'Thevibrationresoundsfarandnear.Starsintheircircling,treesintheirtrembling,thecowandcalfintheirfrolicking,andthetunefulvoicesofthedevoteesgatheredroundhim,participateinthissymphonyofadorationoftheSupremeLordofPerfection.ThatincessantcallofSivanavanVaruka,Kadauvul,Varuha,DevanVaruha--wehear,callingustojoininthechorustoday,thismoment,theeternalnow.Itseemstousthatthewholeuniverseevolvesroundthatonesinglemoment.

ComeThouOhSiva!HeedOurCallAndCome!

Thouartbeyondtherelativityoftime,Thycountenanceglowswithbenevolence.Creatorofalldualandnon-dualforms,Sovereignrulerofourhearts,Comeuntous

Thouartbeyondthefiniteconciousness,Thyglory,nowordscanexpress.Thoupervadethearthandheaven,Sivawhosesplendorblazesaloft,Come.

MyLord,flawlessgemsonon-pareil,Radiantflameofbenignantrays,Immaculateonewithgleamingholyash,ThouSupremeOnewhoswaystheganga,Come.

ThouwonderousOne,inmanifoldforms,OhpureOnewhodoththecosmicdance.StainlessartThouwithSaktibythyside,IlluminedrockoftheVedicseers--Come.

SalutationtoThygleamingFeetofGrace

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'TistheFeetadoredbythewise:InexplicableisThyFeetsofragrant,RepositoryofGracetotheweak,allHail!

IncomparableareThyFeetsolofty,Yetmanifestinglikemymeekself-Evervigilantinitsprotectingcare,SymbolofTruthuniversalasthesky,allHail!

ThemysticloveroftheeternalSakti,HewhoseroseateFeettrodtheearth.OhThouAbsoluteandEternalSivam!Consciousnessandwisdom,allHail!

OhprimevalOnethatartperfection,Faithfulguideofthydeveteestrue.OhGemthatvibrateswithinandwithout,Indwellerforeverinmyheart,allHail!

NolongercanIendurethisfinitebody,Ohsweettreasureunattainable,ThouAbsoluteOne,DivineLord,Effulgentluminious,Thyglorywepraise.

OhSupremeFelicity,VerilyartThoutoo,WhodothmanifestwithSaktibythyside.ThyInfiniteBeingnotsubjecttofinitelaws,AllHail,HailtoThygoldenFeet.PraisebeuntoSiva,praiseweSiva,Siva.

--Natchintanai.34-35

Thus Siva the unattainable, the imperceptible came down to earth with His insignia, inresponse to the irresistiblecallofHisyearningaspirant, in the formof theGuru.At thesightofHishealingPresence,allmiseries fled silently.Whenhewho fixes themindonGod's Feet remains disireless amidst tempting desires, then he finds theOne; and hecrosses the confluenceof strife andmisery; the ego is enfeebledwhile theSelfbecomeseversodynamic.TheknowerofGodstandsalooffromexultationandgrief;andwithutterself-surrender and equanimity, recognises the Sun of Truth hidden in the world ofmanifestation, and in the lotus of the heart. He is forever sustained by the continualremembranceof theconsecratedWordofGod.The surgingwavesofblissbreakon theshoresoftheheartinapaeanofpraise.

HALLOWEDBESIVA-SIVA

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ThesingleWordhathpurifiedmydross,ThesoulfulincantationofSivaSivaNomoredoIsuccumbtogoodandill,Nortothedistinctionofoneandthemany.Nomoreachingsorrows,asIawakenTotheknowledgeofmyrealSelf.

SingyethehallowednameofSiva,SivaI'veattainedthegoalofthislife.Andamincommandofeverythingaround.Iroamatwillinsweetleisure,Withthewholeworldasmyken.

SingyeinjoyfulstrainsSiva,Siva.ThefelicitythatgeneratesfromtheWord,Icannotrecount,exceptbeimmersedinit.Theendofknowledgeisminewithoutlearning.Iholdthekeyofexistenceinmyhand.

OhmagnifythepraiseofSiva,Siva.Themacrocosm,thewholeofthecosmosIseewithvenerationdeepwithinmeThereinIbeholdHisfragrantFeet,Wherearisethedevasandthetriune.

Enrapturedinanectasy,Siva,Siva.ByconstancyoflovedoIapprehend;Yetintrepidation,Igazeatnothing,MagnificentindeedisthemysteryBafflingthekenofe'entherealisedseers.

--Natchintanai18.

SIVA'SWILLSUPREME

According to the Saiva teachings, Siva's Grace directs the manifold activities in theuniverse.HerevealsHisGraceinthemanisfestedobjectslikethesun,moon,skyearth,fireandwater.Hegivestoeachitsmovingforce.HisreignofGracelendscharmtothepoetryof existence.TheoperativeEnergyatwork in theuniverse and in the inner chambersofeveryhumanbeingunfoldsthemagnitudeofHisGrace,andtheeverlastingtestimonyoftheAll-embracingDivineWilloftheSupremeSivam.ThisistheTestamentofSwamiinthefollowingposy:

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Whobidsthesuntomove?Whomakesthemoonresplendent?Whoimpelsthestarstotwinkle?Whodirectstheforceofsunshine?Whoilluminestheeyestosee?Whoanimatestheairtoblow?Whostirsthewaterstorise?Whoinspiresthewisetopraise?Whorotatestheearth?Whotendstheflowerstoblossom?Whoinspiresthelegstowalk?Whosteersthehandstowork?Ponderdeeplyandyou'lldiscernThatSiva'sWillreignssupreme.Thusshaltthouattainliberation.ThistestamentofSwamidothouunderstand.

--Natchintanai.132

WerecalltheodesofSt.ManicavasagarandSt.Tayumanavarwhotoohaveplacedsimilarbonquets at the altar of humanity. They have delineated in moving poetic cadence theshowersofGrace that fall upon theuniverse, andhave testified to the supremacyof theDivineWillofSiva:

“Hevouchsafesthesunitsillumination.Hegivesthemoonitsexilaratingcoolness.Inthemightyfire,Hekindlestheflamingheat.Hispervasivepower,Heplacesintheeither.Enduesthegambollingwindwithenergymeet;Impartssavourtothelife-givingwatersbright;Andtothevisibleearth,Heimbuesstrength;Thustomillionsofbeingsandagencies,Heinfusesitsowndistinctivenature.”

--Tiruvacagam.III.20-28

St.Tayumanavar in theCanzoneon 'PefectBliss'exalts theSupremeWillofSivaas themovingForceintheuniverse.

“Standsnottheoceandeepwithoutadam?Didnotthedeadlypoisonturnnectarsweet?Bidesnottheseismicfirewithinthedeep?Donottheunnumberedorbsmovefirmonhigh?SpeednotthefloatingcloudsatIndra'sbidding?

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Wasnotthestonemadetoliveagain?AbashfulmaidbytouchofRama'sfeet?Donotmengetwhat'ertheywantonearth,Bytalismans,magicandbyspells?ItishardforTheesomemeanstoplanSomehow,tosubduetheaccursedmindofmine?OhperfectBlissthatleavingnought,fillAll.”

--St.Tayumanavar.II.9.

HISWILLBEDONE

Myson,livewellonearth,unattachedTangentlikethedewdropsonthelotus.InvokeSivawithinandstrivetodogood.Reverethevirtuousandknowthyself.

Yourfather,motherandkindredareallAmotleygroupasseeninmarketplaces.LoveGodtheFatheralways--Hiswillbedone.Nowistherightmomenttodrawnigh.

HeisdeartomeanddearisHetoeveryone.MatchlessisHisinfiniteglory.Thesubduedtusker'shideadornsHisbody.AndHedwellsinLanka'spleasantgroves.

HeholdstheAxeanddeerwithDevibyhisside,All-pervading,allpowerful.incomprehensibleToBrahma-MalwhosoughtHimaboveandbelow,HistempleisLankawithfragrantgroves.

--Natchintanai.104.

THEARMOUROFGRACE

TheTruthofOnenessismyprotection.SoarethedevoteesofGodmyprotection.Theasceticadeptsanddevasaremyprotection.AndtheshelterofGraceilluminesmymind.

TheeightVasusaffordmeprotection.Thebestowerofblissdivineismyprotection.Theeightdirectionsextendtheirprotection,

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AndsuccorIdrawfromtheeternalSiva-Sakti.

Theinhalingandexhalingbreathismyprotection,AsalsothevibrationofthevitalPranavam.WhodonstheserpentandGangaismyprotection,AndstrengthItakefromtheGraceofmyGuru.

Thefivesensationsaffordmeprotection.Thyadoringsaintsaremyprotection.Theelephant-facedOneismyprotection.AndrefugeIseekfromThychildVadivel.

TheSunandMoongivemeprotection,Aswellasallsentientbeingseverywhere.FromtheVedas,Agamasandincantationssacred,FromthisgreatEarthdoIinhaleprotection.

--Natchintanai.192

GLORYBETOSIVA--AUM

Truthisnotformedbyripescholarship,byfeatsofillustrioussacrificesandpenancenorbyexaltingtheI-nessinman.HewhostudiestheGuru'swordgetsridofegoism,andthelightofTruthisfeltwhenthemindishappilyengrossedinchantingthenameoftheLord.

“HewithoneWord,withgraceprevenient,mademeHis,andmademelivebylove.”

--Natchintanai.145-146.

ThewordsoftheGuruaresweet,andthriceblessedisheinwhosehearttheperfumeoftheWordprevades.Thissonghas themysticformulaof theMulamantraAumas its refrain,andmany a timeSwamiwould sing this songor get it sung, and conveyby speechlesssilence the potency of an earnestworship of theLord for divine succour. The ceaselessresonanceofAum,connotesanunconditionalsubmissiontoHisWill.

“Oneword,awonderousword,thereisWhichinitselfcontainsAllotherwords;byitiscleansedThesoulofallitsstainsItisthewordtheGurugaveOneword,unmovinggoalFixedasamountaintopisfirmTowardswhichmovesthesoul.”

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--St.Tayumanavar.186.

At the sonorous vibration of thePranava mantra ofAum, egoism gets subdued fromwithin.GodHimselfcomestotherescueofthelovingdevotee,bytakingHisabidingplaceinthesoulofHisbelovedone,tillheisimmersedinpeaceandfelicity.Inthiscanticleofpraise,wefindtheGod-Guruenthronedintheheartsofalldevoutsouls.

SivamisAll inAll.There isnootheraboveorbeyondSivam.The idea isechoedbyStTirumularwhodwellsonSiva'sImmanenceandTranscendence,andglorifiesHispeerlessdivinity,inhisInvocatorycantosonParaSivaPirabhavam:

St.Tayumanavartoopraysforthecessationofsorrow,tobemadean'heirofGrace,'andberestoredtothelifeofbeatificbliss.“Mysinisterdeeedsofpastbirthsweighmedowninthis life. Have you not the compassion to turn to me and save me from the encirclinggloom?Notformysake,butforThyowngraciousnesswill itbeascore,as itwillbeareflectionofThyglory,OhLifeofPerfectBliss!”

InNatchintanaiOdes,LordSiva isdepictedas thesourceofTruth,LoveandGrace.Healone candispel thegloomof life's afflicationsby the lightofHiswisdom, ifweevokecontinually theWordofGod-Aum.ThereforeSwamibids thedevoteesworshipHimbyconstantremembranceofHisNameandGrace.Grace isanunearnedgiftofGod.ThoseimbuedwiththegraceofSivahavenoburdenofdarknessanderrortocarryintheirheadsandhearts.

Hewhose inmostheart ispure, inhim is cutoff all fear andmisery.Nomorebondage.Siva'sunfailingfountainofperfectLovehasthesavingpowertoendowalltruedevoteeswiththecertaintyofHisgrace.Itisthehighestgift,whichaDivineGurualonecanhaveitconferredonthesufferinghumanity.BeforetheinfinitelightofSiva'sEyeofwisdom,andthe beauteous solace of His Feet of Grace, all discords and ills flee, and every soul isexalted to the radiance ofHis Presence--this is indeed to attain'Mukti' or liberation, theilluminationofHisFeet.

'ThylowlyonehasnopropotherthanThyvaliantFeet,AumBeThouthestrenghofThybelovedbondsman,Aum

--Natchintainai--145.

Byselflessworship inobedience to thedivinewill,andactuatedby intense love,Swamiassuresoneandall,theinheritenceoftheKingdomofSiva.

“OhDevoteetrue,makethatBelovedyourundyingfriend,andalwaysfixthemindonthesoleSupportofyourlife.ThedelightofthewordofGod,Aum,andHisoverflowingGraceshallfillthyheartwiththenectarofbliss.”

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Hearts and minds dissolve in ecstatic Love as this incantation is sung. It embodies thelovinggiftof theselflesssoul to thesupremeSiva;andprostratingatHisFeetso tenderand beauteous, the devotee in an act of total surrender, exalts in singing this song ofadorationandlove:

“ThineareWe,ofSivaAum,Thylocksbespanglewiththecresentmoon.”

--Natchintanai.145.

Swami elicted this song from us so spontaneously on certain memorable occasions, aswhen we left SivaThondan Mission to the West and on many a sacredSivarathri andTiruvathirai days.We hang this vibrant song in his hermitage, after the termination ofeverylocalPada-yatrai,andthefatigueofourwearylimbswoulddissappearinanupsurgeofhisgrace.Thevibrationof the incantationAUMpulsated in intensity inHisPresence,and peace, serene peace, filled the atmosphere and tugged at our heart strings,whenwesangthiscanticleatthemomentofHisfinalemancipationfromthecoilsofmortality,astheclockstruckthreeintheearlydawnofMarch24th,1964.

“IllumineustoknowthatallthingsMovetothySupremeWill--Aum.ForevershieldThylowlydevoteestrue--AUM.'

--Natchintanai.146.

Inthemelodyofthissongwhichcanturnmanintoagod,andalltheworldintoasweetscentedgarden,SwamihaswoventheharmonyofGrace.Thesoothingpanaceafromtheparched heat of worldlinesswith its agony of folly, vice and shamewould be the holysocietyofJivanMuktars--Adiyavar,meaningacoterieofconscecratedandlovingsaintsofSiva:

“OhbeautiousAum!ThedelightofSaintswhoseeTheeintheirinnerSelf.”

“OhPlenumofAum!InsubmissionmeekartThousoughtbythevirtuous”

TheGod-Guru'sroleistoshowtheWaytotheseekersafterTruthtorealiseHiminbeatificunion, in the galaxy of the blessed servitors of Siva.This highest objective of theSaivadarshanaiscitedinSivajnanaBotham,SutraXI:

“Thesoulinunionwiththeeyecausesittosee,thenatureoftheeyebeingtoseewhenitiscausedtosee;andthesoulitselfsees.SimilarlyGodinunionwiththesoulcausesittoknow;andGodHimselfknows.Therefore,

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bylove,inwhichthesoulneverforgetsbutfirmlymaintainsitsunionwithGod,itattainstheexperienceofdivinebliss,theSacredFeetofGod.”

Theeyecannotbyitselfseeanobjectunlessanilluminatinglightunitingwiththelightoftheeyefallsalsoupontheobject.Similarlysouls,whosenatureitistoknowwhenhelpedto know and cannot know unless God's knowledge unites with theirs, cannot bythemselvesperceiveorknowanything.ThereforeGodmustbeinunionwiththesoulandknow,sothatthesoulmaypercieveandknow.

“OhAmbrosialAum!Embalmedintheheartsofilluminedseers!”

--Natchintanai.146

When the soul, never forgetting that its true being is in advaita unionwithGod, praisesHimwith devotion, it attains the Sacred Feet. It attainsMukti--the blissful experience ofcommunion with the Lord. It is the experience of Divine Blessedness of the soul ininseparableunionwithSiva.

“GlorytothePrimalSourceofBeing,GracedivineAum.”

--Natchintanai.146.

The ceaseless abidance of theGrace of Siva in the soul, and the sublime experience ofintimatecommunionwithSiva is theThemeof theGuru in thiscanticle.This isalso theimportof the truthpropoundedbySt.MeikandaDevar inSivajnanaBotham, theclassicaltextofSaivaSiddanta.

THINEAREWE,OHSIVAAUM

Thylocksbespanglewiththecoolcresent,Aum.Indweller,whomtheselectdevoteestreasure,Aum.Yogi,withGracebyThysideandcomelybull,Aum.ThouEffulgencethatilluminesheavenandearth,Aum.OhHara,whoholdstheflamealoftinThypalm--Aum.Thouwhobidethfore'erwithThydearlylovedones,Aum.Whobestowsthetimelessvisionofoneness,Aum.ThyfaithfuldevoteesarewewhoseekThysolace,Aum.

LovelyinThybee-stalkedgarlandofKonrai,OhSivaAum!ThedelightofsaintswhoseeTheeintheinnerSelf--Aum.ComeThou,Gurumine,tograntThyunfailinglove,Aum.BestowonmetheboontoextolThyFeetinholycompany,Aum.AthousandnamesbetokenThyglory,Sivawithcresent,Aum.

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SoaringblissbestirsthosewhoacclaimTheethus--Aum.ThylowlyonehasnootherpropthanThyvaliantFeet.Aum.BeThouthestrengthofThybelovedbondsmen--Aum.

ForbearThouourconciousandentrenchedills,Aum.SivawhovanquishedtheforceofthegodofDeath,Aum.OurFatherwhoartall-powerful,Aum.Lord,whodwellethinbeauteousNallurastheGuru,Aum.Absolvemefromfearsomeactsandleadmeingrace--Aum.Ohadorableonewhomthepiouspraisewithtenderblooms,AumAndprotectfore'erThyfervantdevoteestrue--Aum.

Thoufriendofthevirtuousandthepure,Aum.Lightresplendent,unseenbyVishnuandBrahma,Aum.FountainofTruthandsourceofGrace,Aum.EndlessandbeginninglessartThou,luminousWisdom,Aum.Ambrosiaembalmedintheheartsofilluminedseers,Aum.LordofdevaswhoadoreTheeinjoyfulstrains,Aum.Kingofheroichordeswithtridentarms,SivaAum,inhomagemeek,ThyhallowedonesimploreThyGrace,Aum.

GlorytothePrimalSourceofBeingGracedivine,Aum.Ohplenum,soughtbythevirtuousinsubmissionmeek,Aum.TranscendentalyetPrimalCauseofexistence,Aum.RadiantFlamewithshelteringgrace,myProtector,Aum.PeerlessOnewhoselightedEyegleamsmidstholyash,Aum.Thouartthegoalofthelegionofsanctifiedseers,Aum.OhSivawithinsigniaofGanga,Moonandthumbai,Aum.BlessThybelovedbondsmenwithGraceineffable--Aum.

--Natchintanai.145-146.

THEMYSTICWORD-AUM

Sarvevedayatpadamamananti,tapamsisarvanicayadvadanti,Yadicchantobramacaryamcaranti,tattepadamsamgrahenabravimi:aumityetat.Etaddhyevaksarambrama,etaddhyevaksaramparam.Etaddhyevaksaramjnatva,yoyadicchatitasyatat.AumisthewordwhichalltheVedasrehearse,Andwhichallausteritiesproclaim,Desiringwhichmenlivethelifeofreligiousbramacharya.

ThatwordisAum.

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Thissyllableistheimperishablespirit!Thisindeedisthehighestend.Knowingthissyllable,truly,indeed.Whateveronedesireswillbehis.

--KathaUpanishad.1-2-15-16.

Theaimofallreligiousquestistorealisethroughallform,theFormless.Everymodeofexpression is struggling to reach that ultimate Reality, the One without a second. Theprimordialsoundsubstratumconcievedasa formofmonosyllabicmantra,AUM, aims atthe total elimination of subject-object by the expression of sound rhythms. In theundifferentiatedsubstratumofthought,anintentionormental impulseappearsandthat isParaVac, theself radiant. 'ThemonogramammaticsyllableAUM represents the totalityofallsoundsandthemusicofthesphereschantedbytheresonantSun.Thisaudiblesymbolservesasasupportofcontemplation.'“Oneinferstheunseenintheseen,theunheardintheheard,”asexpoundedbyDr.AnandaCoomaraswamy.

Thesoundwithoutvibrationwhich is calledanahatadhvanior thevoicebeyond,canbeheardbytheYogiwhoisindrawn,andthis pranavasoundistheaggregateofallexistingsounds,andgivesbirthtothecosmicprocessitself.ItisthebasisoftheNada--Brahman.Themomentwethink,anunheardsoundisformed.Asanideagetsvisualised,thesoundthatoccursspontaneously,thevoicethatsees,isthebasisforallforms.Soundisthusthesoulofallform.

Vac is thus classified into four stages.ParaVac is theunmanifest stage. It gives rise tosoundeffectcalledpasyanti,thepotentialsoundwhichisthevehicleofthought,visualisingtowards the visible in all directions. Pasyanti throws light on the idea.When this soundbeginstocrystalliseintoluminoussound,itbecomeslight,madhyama.Itisthestagewherethe idea takes a yet silent verbal form.Madhyama is seen through themind. Luminoussound by creating patterns makes the definition of space possible. Forms accesible tohuman experience are projected and the finale stage of Vaikaari, sound in the form ofarticulate syllables, opens possibities ofmyriad permutations out of the one harmoniousprimalsound.Itisthewordmanifest.

“OmkaarathinUdporulaanavan”

--Natchintanai.194.

TheCasualWordwhichrepresentstheDivinethought,thesourceofexistencecorrespondto the power of will known as Siva-intention orIccha Sakti. The power of knowledgeknownasVishnu-formulationorJnanaSakti,andthepowerofactionknownasBrahma-expression orKriya Sakti, also express the Casual Word.Para-Vac is the unmanifestfourthstage in thisprincipleofspeech--SabdaBrahman or thewordprinciple. It is alsoknown as the Vac-Tattva. Swami makes reference to this principle of Nadanta in

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Natchintanai.Thepowerofactionisexpressedastheword-principle.

The sound before sound or theAnahata Dhvani reverberates upon itself and producessoundenergythatevolvesasformswithresonance.Soundisthereflexofformandformistheproductofsound.Thereforeeveryformhasitsdensityofsoundasanaccompanimentofitsenergy.

ThesoundAumisthesoundsymbolofthesupremeOne.ItiscomposedofthreematrasA-U-M-, and corresponds to a straight line, a semicircle and a point.Everydivine formpossesses abijamantrawhich is a germinal syllable or nuclear syllable.Thebija as thesmallestsoundunitrepresentstheessentialnatureofdivinitywhensoundvibrates.Lightissoundataparticularfrequency.Thuseveryphenominalobjectisseenastheconcentrationandreflectionoflightinacertainpattern.Allforms--rupaemergeinlight,andallnames--nama in forms.Matter and energy are dependent upon the existence of light, and lightitselfonsound.

WhenaMantraispronouncedcorrectly,itscorrespondingform--rupabeginstomanifestitself, the quality of manisfestation depending upon the nature and intensity of thepronunciation. HenceMantra or thought-forms to be effectivemust be imparted by theGuru,thespiritualpreceptor.

“TakeupthecontemplatationofAUM,mylittleones.”

--Natchintanai.

ThemysticalutteranceofAum isunderstoodalsoasanexpressionandaffirmationofthetotality of creation.A--is the state ofwaking-conciousness.U--is the state of dreaming-consciousness.M--is the state of dreamless-sleep, the natural condition of the quiescent,undifferentiated conciousness. The silence following the pronounciation of the PranavaAumistheultimateunmanifest,whereinperfectedsupraconsciousnesstotallymergeswithpure transcendental essenceofDivineReality.Aum is thesound-symbolof thewholeofconsciousness-existence,anditsaffirmation:

“Aumdidoriginatetheworlds.AumtooisthetruthofInvolution.”

--Natchintanai.260.

TheglorificationofthecontemplationofAumisfoundintheUpanishads,anditishailedasthe soul of the Hindu Religion. In Chandogya Upanishad it is said that the essence ofessencesistheUdgithawhichisacombinationofRik(speech)andSama(vitalbreath)andwhichisthesyllableAum.DevasadoptedthethreefoldknowledgeoftheVedas,protectingthemselveswith themetrical hymns calledChand as but theywerenot free fromDeath.Finally theyentered theasylumofvoice--Swara(Aum).TakingItssupport, theybecameimmortalandsecure.Brihadar-anyakaUpanishadsaysthatthisAum istheVeda,andthat

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oneknowsthroughitallthathastobeknown.

SvetasvataraUpanishadstatesthatthesoulispervadedwithinthebodybythesacredwordAum,likethefireisconcealedinitscause,thewood.MakingthebodythelowerpieceofwoodandthesacredPranavaAumtheupperpiece,oneshoouldpractisemeditationastherubbingandrealizetheSelfastheconcealedfireismademanifestthroughpercussion.Oneshouldholdtheupperpartofthebodyerect,otherpartssteady,andsubduethesensesandthe mind within the heart, and should, with the raft of mysticAum, cross over all thedreadfulworldlycurrents.

InNaradaparivrajakaUpanishad,Paramesti(Brahma)enlightensNaradathus:AumkaraisBrahma,beingbothVyasti(individual)andSamasti(cosmic).BrahmaPranavaisoneonly,thesubstatumandsupportofthewholeuniverse.Aumkaraisindestructibleinpast,presentandfuture,immortalandageless.BecomeawarethatyourAtmaisParabrahman.

Aum is called Pranava as it runs through prana or breath or pervades life.Aum is bothsagunaandnirguna.TaittiriyaUpanishaddeclaresthattheLordofall,pre-eminentamongtheVedasintheformofAum,iseverimmortalandleadsone,withsuchknowledgeoftheSelf,toimmortality.

TheglorificationofthecontemplationofAumisfoundinthePrincipalUpanishads:

“Aumitibrahma,aumitidamsarvam,aumityetadanukrtir.”

“AumisBrahmanAumisthisall.Aumisverilycompliance.”

--TaittiriyaUpanishad.1.8.

“Aumistheoneeternalsyllableofwhichallthatexistsisbutthedevelopment--Thepastpresentandthefutureareallincludedinthisonesound,andallthatexistsbeyondtheformsoftimeisalsoimpliedinthewordAum.”“Aumistheself--Atmanindeed.Hewhoknowsthis,withhisselfenterstheSelf.”

--MandukyaUpanishad.1.112.

“AumistheoneindestructiblesoundtheImmensity.Hewhoabandonsthebody,hismindintentonme,utteringthesyllableAumattainsthesupremepurposeofhisdestiny.”

--BhagavadGita.8.13.

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The syllableAumwhich is the imperishableGodhead isalso theUniverse.Whateverhasexisted, whatsoever exists, whatsoever shall exist hereafter isAum, and whatsoevertranscendspast,presentandfuture,thatalsoisAum.BymeditatingonthethreeaspectsofA-U-M, man can realise the Reality of the God-head. Beyond it is pure unitaryconsciousness,whereinawarenessoftheworldofmultiplicityiscompletelyeffaced.It isineffablePeace.ItisSat-Chit-Anandam.

“BeyondthethirtysixTattvasistheDanceofBliss.BeyondthethirtysixTattvasistheHomeofBliss.BeyondthethirtysixTattvaswhocancompare,BeyondthethirtysixTattvascoalescethebeatific.”

--Natchintanai.255.

ThusAumistheNameoftheNameless,thecommonsymbolofGod,Isvara,orBrahman.AumistheessenceoftheVedasandVedasaretheexpositionof Aum.isthebasisforlife,thoughtandaction.Aumcoversthethree-foldexperienceofman.Aum isthefirstandthelastwordofeveryreligiousceremony.Theaspirantsthatrealizethemeaningandmysteryo fAum, enjoy supreme bliss. The assimilation and application ofAum destroys theundercurrentsofpassion,greed,hatred,pride,jealousyandegoism,rootandbranch;Aumis the solace of life and the Ultimate Reality. The whole world is in and ofAum. Theuniverse comes fromAum, rests inAum, and dissolves inAum. Aum is the alpha andomegaofeverything:SosangSwami.

All names and forms of this universe are contained in this mysterious, sacred mono-syllableAumfortheirexistence.Aumis thesolemnandsolidrealityradiatingpeace, joycalmness,anditdenotesourtruenatureofdivinity.Therearefouraspects,namely, Sabda,Artha,Jnana,andAnubhava.Sabdameanssound,name,Nama.Arthameansrupa,form.Jnana means wisdom ofSatchidananda, the basic universal Conciousness behind andbeyond name and form, nama andrupa. Anurbhava means self-realization, and theattainmentofSatchidananda--Bliss.

Whenwesayorhear'Aum'itissabda.WhenthesabdadenotesSatChitAnand,ourtruenature, it isartha. Thesabda 'Aum' and itsartha (meaning) are comprehensible andrelative, beingonly intellect-deep.Whenwego still deeper, and transcend the theoreticalandsuperficialexperienceofmindandintellect,andofnameandformoftheuniverse,wetouch the basic principleSatchidanand which is the true dawn of wisdom beyond theworldlytriplet--knower-knowledge-known.ThisisJnanam.WhenthiswisdomoftheSelfSupremebecomesourverybeing,thenitisanubhava,(practicalrealization),thegloryandgoaloflife.

SwamirevealsthatthemysticAumindicateseverythingwhichisbeyondtheconceptionoftime.Aumisall-pervading.HedeclaresAumastheaxisofcontemplationinhisGarlandofDhyanamalai.

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KnowAumwhichissoundlessandofinfinitesounds.Itisever-peacefulonaccountofnegationofduality.Itisfreefromalldistinctions.ThisTruthhasbeenrealisedasnon-dualandfreefromtheillusionofthemanifold,bytheWisewhohaveovercomefear,angerattachmentandego.ItistheGuru'sverdictthattheceaselesschantingofAumwillleadaMeyadiyar,bondsmanofTruth,toattainthehighestwisdomoftheSelf.

“DontheindescribableFeetofGrace,EstablishingtheAloneintheVoid.”

--Natchintanai.187.

Swaimi bids one and all to chantAum with profound feeling. ChantAum, knowing Itsomniscience,omnipotence,andomnipresence.PourforthAumvibrationsfromthedepthofyourheartintotheworldatlarge,withvigourandvitality.

ChantingAum will shut out worldly thoughts and bring your being in tune with theInfinite.

TochantAumistomeltthemindandintellectintotheInfinite.

TochantAumistorealizethatyouaretheLightoflights.Auminstillsinyouthedivineenergyandmakesyouaspiritualdynamo.

ThusAumisthesymbolforAbsoluteReality--ParaSivam.HewhoknowsthisisaSee-er.

“BeholdAumtobetheParaSivamEverluminiousintheinmostsoulofall,All-pervadingandAll-knowingEverlastingabodeofBlissineffable.”

--Natchintanai.215.

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THEGLEAMINGFEETOFGRACE

THEEQUATION

SWAMI saw beyond the humble hamlet of Nallur, where lived theGuru,Sage Chellappar. Nall-ur signified a haven of peace and goodness, andNalluran cast an aura of sanctity over this fair Isle of Lanka by his greatEquation. His testimony on the dynamic power of Grace unravels themysteryofhisimpactonhisvotaries.

The Vedas proclaim the infinite glory ofHara Hara, Siva Siva. TheAgamasextolHimastheIndwellerintheheartsofallbeings.

He abides eternally in the inmost caverns of our hearts and unveils Hisgloryonlywhenbygrace,wesurrenderourallatHisFeet.

“Heisalsotheradiantpoweroftheworlds.VerilyHeisthelightoftheUniverse,AndbyHisAll-pervasiveluminosity,Heilluminesmyownperceptivepowerstoo.”

LetusthereforejoinintherefrainofHara,Hara,Siva,Siva,andmeditateintranquillityonthegreatEquation:

HARAHARASIVASIVA

“Indwellerintheheartsoflovers,Hara,Hara!Siva,Siva!ThecoreoftheVedas!

Goldenandgem-likeartThouOcomelyKing!TheMonarchwhomallaccomplishedonesextol.

Ohluminousinsight'neaththeseeeingeye,All-fillingandillumininglikethesunray!

MaleartThouandyetfemaletoo,TheHeavenlyOnewhomdevoteesadore.

ThecrescentmoonadornsThyhair,Andthehuntedtiger'sskinThoudostwear.

Thoudid'stconjureuptheseaofmilk,

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Andpervadethbothheavenandearth.

Thoudostrevealtheessenceofholytexts,Theslim-waistedSheonThyleftadorns.

OsupremeKnowledgewhoatThillaidanceth,Siva,Siva!Siva,Siva!ThatartThouOLord!

ObestowerofbounteousGrace!WhoinformlikeminemanifestedinNallur!

--Natchintanai.119.

OHBLISSINFINITE

IntheexpansivefirmamentistheFatherandmother.Intheexpansivefirmamentisthesoulofexistence.Intheexpansivefirmamentistheelementalforcesfive.IntheexpansivefirmamentdoItoodwell.

DeepwithinmeIseethemicrocosmandmacrocosm.MyinnateselfIseeasmacrocosmandmicrocosm.YetmyintrinsicSelfseesnotthemicrocosmandmacrocosm.Ipermeatebothmacrocosmandmicrocosm.

ThepeerlessOnewhoisFather,MotherandGuru,HefostersmeasinmeHedwelleth.thePrimalOneabsolvesmefrompastdeeds.HimIcometoknowandmergeinLovewithHim.

He'sambrosiaintheheartsofhoarysaints,Blisseternalandeverimmortal.He'sthebalmthathealstheburnsoffinitude.Freedfromafflictionsore,IawakentoReality.

He'stheimmaculateOne,withandwithoutForm.He'smyGuruwhowillethtomakemeHisown.Abovetheswayofthetwentyfourprinciples,(Tattwas)Healoneprevailsastheefficientcreativecause.

He'sEffulgencewhobanishedmyfears.He'sthesoulofJusticewhoshunsfalsehearts.

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He'stheAlphaofalltruereligioussects.HisHolyFeetonmyhead,lifeindeedisblessed!

ThePrimalOnebeyondthesixtyfourcategories,ThemagnanimousRadiancethatdispelsdistress,He'sthemediatorwhoshowedgracetosageAgastya.MyunsulliedheartisHisfavouriteabode.

TheConsortofthetenderSaktitakesHisabodeIntheinnershrineofthosewho'vesubduedthesenses.TheEssenceofLettersfivecannotberealisedInthepassion-tornmindswhoperpetuatefinitude.

--Natchintanai.342-343.

MYFATHER

OhLord,whobideswithintheheartsofthyservitorsWhocallonTheeasOurFather,DearFather!OhFormofGracedivine,descent!OBlissthatfillstheeyes!Takeme'neaththysway,fornowisthecrucialtime.

DepravedIfeelwithoutaniotaofcharityorpenance,YetIfeigntobeamanendowedwithhighwisdom--OhLord,whodonsthecrescentinThyfierylocks,Takeme'neaththysway,lestIfaintandfall.

CanthosegreatseerswhobyselfhaverealisedtheSelf,Suffertheillusionofheaven,andevolutesofmatter?Ohwhoridestonthebull,withlocksbedeckedbyKonraibloomsHereandnow,forever,doThoutakeme'neaththysway.

OhWealth,whosebountyfillstheheartsofthedevout!OhmatchlessGemcelestial!OhguardianandSupport!AmInotthyeternalserf?ThenbespeakmyLord,IsitmeetthatThouignoremeasifIwereastranger?

WilltheheartsofthosewholaudTheeknowanyfear?OhPeerlessLord,forlornhaveIbecome!Inthisworld,IsthereanotherGodthanThoutosustainme?Isthereanotherrefugehere--thyresponseIawait.

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OhEffulgencethatlightstheheartsofthydevotees!OhthouofwhomthySaktiformsthyotherhalf!I'veextolledthygloryinconceivableintheVedicpaean.Myfaultsforbear--AmInotthyfaithfulserf?

OhBeloved!OhLordofallexistence!ThepartnerofthesweetvoicedSakti,OhThouOfluminousflamethateludestheperplexedVishnu!GrantthyGracetomewhofore'erpondersonThee!

OhThouWhoarttheconsummationofallwisdom!OhThouinwhomthesagesdwellandknownoseparation!ThisdebasedcurknowsnottheartofmagnifyingThee.YetspeakThouOhLord,Ipray,theonewordfittingme.

Myfrailtyapprehendsnotthesweetimportofthatword.Andnightandday,hereinthishoaryworld,Iprattle.WillThounotcometomeandappeasemypenury?RevealThouOhLordthygraciousreply.

OhSiva,howcanIuttertheecstasyofthybondsmenWhoinTheeartmergedlikesaltinwater?Hereonearth,ifThouwillethtocomminglewithmeWhocanpreventThee?ThygraceIyearn.

--Natchintanai.50-51.

SIVAYAVE

WorshipthouthefragrantlotusFeetOftheLordwhohasnooriginorend,WhofromHisdevoteescanneverpart.Allthysinisterdeedswillpassaway--Sivayavé.

HewhodonnedthesnakesdancesinthevoidParaparan'shealinggracebemineinadoration.HedwellswithintheheartsofallwhoseekHimCleavetoHim,andeasethyanguish--Sivayavé.

OurLordwhoisfromeverlastingtoeverlasting.ThegraciousOnewhobestowsHisboundlessgraceEvenonwrong-doerswhodeceiveandsteal.

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Helivesinharmonywithinthyheart--Sivayavé.

TheFatherofusallwhoselocksbetokengrace,HisBeingisproofofabundantgrace,Who,withHisretinuedancesincremationground,'TisHeindeedwhostandsbeforeme--Sivayavé.

TheGoodlyBeing,Makerofalltheworlds,Lordofmatterplayingcountlessgames,Teacherofgnosticartsmanifold,NotforamomentdothHepartfromme--Sivayavé.

HewhoistheLifeofmylifeinthebodyHedothknowfullwellmymisery,GleamingasthelotuswiththedeerinHishand,InmyheartisHisdwelling--Sivayavé.

Likegingelyanditsoil,soistheLordWhodonsthekonraibloomsthathoneyyield,Hebideswithintheheartsofthelovedones,AndthosewholoveHim,HeHimselfwillseek--Sivayavé.

Hewhoridesonthebull,GraciousSupporterOfthosesageswhocarenotforthemorrow,AndwhopractisetapasrecliningonHisFeet,Hedothruleo'erme,lowlyme--Sivayavé.

Hebideswithintheheartsofadeptstrue,Heitiswhoinmy-selfdothabide.Saved,Ohsavedarewewithnothinglacking.ThewholeworldadoresHim--Sivayavé.

AlltheworldhascomeoutofOne,AlltheworldissustainedbyOne,AlltheworldwillmergeintoOne--ThatOneismysuccour--Sivayavé.

AlltheworldhascomeoutofAumAlltheworldissustainedbyAumAlltheworldwillmergeintoAumThatAumismysuccourtoo--Sivayavé.

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--Natchintanai.14-15.

Thusitis,thatintheembodiedstateofourlivesonearth,wehavebutonechoice. It is theconsecrationofall theenergiesofbody,mindandsoul tothe Lord.The adoration that He takes unto Himself is the service of allcreated forms, as forms of the Lord. Speech becomes the service of theLord,whenthispowerisofferedtochanttheDivineName,andwebecomefullyimmersedintheLord'spraise.

TheLordwho is Immanent aswell asTranscendent is not apart fromourinmost being.Many songs and psalms eventuallymerge in the redeemingword, the word proper to me, to which my tongue clings, effecting byunceasingpronouncementinwardly,avitalpurification.It istheexcellenceof meditation, which Swami extols in these odes of great beauty--theefficacy of the Divine Name becoming a constant inward speech, until itconquerstheheart--theAbodeoftheIndweller.

HAVEYOUSEEN?

ThatLightthatmingleswiththeseeingeye,ThatLord,haveyouseen?Thatwhichisnotmaleorfemaleandyetboth,Haveyounotperceivedthat?

HewhopervadesearthandheavenHaveyounotbeheldHim?HewhoisBeautyandExcellence,Haveyounotexperiencedyet?

Hecomesasmotherandfather,Did'stthouknowHimasSiva?Hewhoanimatesinyouandme,CanyounotrealiseHim?

ThatwhichnourishesthefruitstomatureCanyounotrelishIt?Thatwhichpulsatesairandfire,CanyounotdiscernIt?

Thattonicthatmakesmortalsimmortal,HaveyoutastedItandrejoiced?TheLordwhodancethincremationgrounds,

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Canyounotseewithoutdistinction?

--Natchintanai.140.

Inthissoulfullyric,SwamibringsouttheabsoluteTruthoftheSupremacyofGod,Hisomniscience,Hisomnipresence,andthatofHisaeviternity.Histimelessnature is thatof thenowwithoutduration,andwe,whocan thinkonlyintermsoftimeandeternityorintermsofthepastandfuture,cannotever apprehend nor experience.We sing this song andmeditate that fromHimallthingsproceed,andinHimallareunifiedatlast.

SIVADHYANAM

HeismyLordWhoevokesthecherishedloveofFather,motherandteacherinone.HecameandmademeHisownThepassingvanitiesvanished\IcameintomyowntruebeingAndrealisedmyeternalself.Ohbeauteousone,astenderasacuckooEverythingThouseestisSiva'simmanenceImmeasurableishisinfinity.Keepstraightinthepathwithoutfaltering.JointhepaeanofThouartThat.

ThanathaamThanathaam.

Ohblessedone,litheasaparrot,Benotrockedinthepoolofgreedandlust,Andcometoyourdoom.LetuswithoneaccordtuneourwillTodoHiswill,andmeditateonSiva.Ohcomelysongster,straynotherenorthereButcomeuntome,mybelovedI'llunfoldthenon-dualvisionThegloryoftheOnesupremeGodhead,InwhomisembeddedAllthatthouseestandexperienceth.Heisallpervasivemydear,FromHimemanateseverything.

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“EnkumAvanadiEnkumAvanadiEllaamAvanadiEllaamAvanadi.

Let'snotwasteourenergyinidletalk,ButoffertheoblationofLoveTotheluminousOnewithflowers.Ahlovelyone,aslivelyastheparrot.Listenmydear!TheyarebeatificsaintsWhodoethHisbidding.GuardthouthytongueAndchastentheinimicalego-self.ForweareThat,mydear,WeareThat.“NaamathuvediNaamathuvedi.”

--Natchintani.21.

THELIGHTOFGRACE

Swami holds the Lamp of Grace and bids us turn our gaze from theevanescentjoysoftheworldtothelightofSivam:

Fleetingislife.Fleetingarethedelightsofyouthandwealth.Upholdthewayofrighteousness,'eretheforbiddingdayofdeathdawns.Recalltothesessionsofsweetsilentthought,ThenameoftheLord,everandanon,Andviewwithequanimitythegoodandthebad;FortheAnmaiseternal,ayeeverthesame.ThusdidsageYogarperceivethetruthAndbecomearealisedseer.InthisworldLaudableistheaimtoattainequablevision.

InthisNatchintanaisong,hemusesonthesnaresoftheworldandmakesanimpassionedpleatogiveupthefalseandespousethetrue.“Attainequablevisionandliveinharmony”--

THERENEWALOFFAITH

“IknownotthefullimportoftheinspiringsayingoftheseersthatLoveineffableisSivam.DayandnightIwasluredbythedesireofwealthandenjoyment.Bethoumyrefuge.

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ThygraceIcrave,ohWiseOne!ThouinscrutableOne!TakemetotheshelterofthyFeet.Fathermajestic,belovedofmylife!OhgreatcosmicDancer!”

--Natchintanai.24.

InresponsetothisstirringcallforHisrefreshinggrace,weheartheGuru'svoice ina softenedmoodof tenderness,urgingus toknow theartof life'srenewal.Itissosimplethatitevadesanalysis.

“Subdueangerandshunfalsehoodandcruelty.AvoidevilhabitsandholdfasttoTruth,wherebytheseedofSaivam\mayflorishinyou.”

DothydutywellandofferhomagetoHisFeet.Resolve\andact:whateveryoudo,doitwithallyourmight.UpholdthedevoteesofGodandlookuponwomenasmothers.LivefaithfullyinthelightofSivaandchantHisnameNamasivayawithferventpietyanddevotion.”

--Natchintanai.24.

Herewenotethestressonsurrenderasthestartingpointofnewexperience,which marks a new phase of spiritual existence.The “Feet of God”--adi,betokenstheactofsurrender.

“Igavemyself,andlo,ongiving,thegladnessofmysoulwasgreat.DeepdraughtsofjoyIdrank,deepdroughtsinsatiate.”

VELVELMURUGA

IntheWayofTruth, --UnmaiVillakam,St.UmapthySivachariarattributesthe “Face of God--Mugam as signifyingSugam.” Swami invokes thesymbol of the gnosis of Muruga--theVêl, (lance) for the experience ofserenefelicity--Sugam:

“ConstantrepetitionofHisname,theremembranceofthemightofHisLance,andtheinsigniaoftheHolyAshwillsurelyleadanaspiranttotheawarenessthatthebloomofSivashallblossominself--chantVêl,Vêl.\

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Recalltoyourconsciousness,theholyFeetoftheGuru,andyouwilllacknothing,butenjoysweetcontent.\Heisatruedevoteewhofillsthefountainofhisheartwithloveandselflessservice,andseeksthecompanyofthejust\andfaithful,whoarenotedfortheirvirtuosityandintegrity--chantVêlVêl.

Thusshalloneattainthedelectablefulfilmentofalifeoffirmresolveandresoluteaction.ItistheexperienceofserenefelicityattheFeetofGod--chantVêlVêl.

--Natchintanai.25.

TheVêl, the symbolofwisdom, is the eternalwitness to the ascent of theAnmatoitsgoaloftranquilbliss.ItisMuruga'sweaponofvictoryovertheforcesofdarkness.

WHOKNOWSTHEWONDEROFHISGRACE?

Fortified with the wisdom of theVêl, Swami surveys the universe ofExperience:

“Thebeautyoflove,whocanknow?WhodothknowthewonderofGraceInthisbig,wideandwonderfulworld?Itgleamsinallobjectsoftheuniverse.

ThemacrocosmdisplaysHiscosmicactivity.ThewholeexistencevibratestotherhythmofLettersFive.CreationandmaintenancearesustainedbyLettersFive.ThewonderoftheLettersFive,whodothknow?

LoveisGod;Lovepermeatestheworld.LifemovestotheharmonyofLove.Loveisfulfilling;Loveiseffacing.ThebeautyofLove,whodothknow?

Hewhoistranscendent,Hebecomesimmanenttoo.UnveilthePrimalCausebyGracealoneAndnotbyinquirywhicheludes.

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HeanimatesallexistenceHeistheSelfofallselves,Unknowntocelestialsandtwiceborn.WhocanknowthewonderofHisGrace?

--Natchintanai.27.

OHLOVETHATARTSIVA

TheGurugivesusanexhilaratingtonictosafeguardusfromdejection,asaresult of the pangs of change and decay that we see all around us, andguides us to accentuate the quality of our living. He invigorates ourdormant selfwith love, so that in turnwe learn to express our love to allGod'sbeings.Loveisreciprocal.WecanneverknowthepotentefficacyofHisGraceuntous,withoutfirstlovingourneighbours,friendsandenemies,in an act of surrender at the Feet of the Beloved, who filleth the wholeexistence.

“AhthewonderofHisGracethatkindlesinussuchwondrousLoveforHimandHismanifestations!”

“WhocanfathomtheunfathomablelightofHisGracerequitingouroblationofLoveatHisFeet--theseatofGrace?

Shallnotourinsightrelishseeingeverything,everywhere,withinandwithout,inallstatesofpurecon-sciousness,astheever-present,everknowingSivam?”

TheLoveofSivaleadstoSivaYogamTheLoveofSivaleadstoSivajnanamTheLoveofSivaleadstoSivabhogamTheLoveofSivaleadstoSivamayam.

--Natchintanai.28.

We recall here St.Manicavasagar'sTempleLyric wherehe experiences themajesticsplendourofSivafromthepinnacleofLove:

“OhSupremeSplendourthatriseswithinme!OhAmbrosiathatwellsupandblocksTheoutletsofmydeludingsensesfive!

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ShowthyselftomeinGraceasThouart--EssenceofPurity,LordSiva,Dwellerinthegreatandholyshrine,Thouwhotranscendsallhappystateswithoutend,MyLovesublime,OhBlissineffable.”

--Tiruvacagam.22.1.

THYGLEAMINGFEET

In plaintive strains of indomitable faith in theGrace of theGuru, SwamisingsinpraiseoftheIndwellingSiva:

“MayweinheritavirtuouslifeByseekingrefugeagainstfearfulills,AttheomnipotentFeetoftheGod-Guru,AndrealisethetruthofHisPlenum.

ProcreatoroflifewithGraceatThyside!ProtectorartThou,OhwielderofGrace!IfThygleamingFeetbetherendezvousofSouls,DothnotallgainandlossaccruefromThyWill?

--Natchintanai.29-30.

Swami's songs on the efficacy of a life of consecration makes us ponderlingeringly on the many psalms of theNayanmar, who lived this life ofselflessdedication:SangSt.Manicavasagar:

“Thouartmyall--myfluenttongueandorgansofthought,MycomfortThouandtrepidation;mypowerforgoodandill;NoothergoalhaveIinlife.TrulyinadoringTheeLiesthewaytoliberation.Inshakinggloom,OhSivaloka,wiltthounotlendThysolace?”

--Tiruvacagam.33.5.

Swami realises like thebardofVathavur, thatman is forevermultiplyinghis desires and becomingmore andmore disconsolate, only to cry at last,thatall is'vanitasvanitatum.'Thereforeheurges thatallmotivesofactionthatoverpowerthebodyandsoulshouldbesurrenderedtotheLord,notin

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anoteofbitterness,notreluctantly,notevenrebelliously,but joyfully. theprofundity of his purity, detachment and renunciation is revealed in hisearlyOdesofNatchintanai.ThebeautyofthisvisionofGraceisdescribedvividlybySwami:

“OhMind!FollowmetoworshipatthealtarofgraceofthePeerlessLordwhodonstheholyAsh.HeistheOnewhobecamemanifestasTwoandThree.ComeaftermetoadoretheLordasthebelovedmother.”

--Natchintanai.30.

Heapprehends thenatureof theGod-Guruasamanifold sourceofGrace,and in an absolute abandonment of all attachments, he makes a grandofferingofhimself.“Hestoodbeforeme likemymother.HenceforthIclaim no prerogative over myself, except the sovereignty of HisshelteringGrace.”

“OhMind,followmeinmyquestofGrace;Itfillsmyeyesandgushesinmyheart.IseebyGraceHismanifoldform,MyeyesrainlovewhenlikemeHestood.DayandnightonthataloneIponder.Swiftlydothoujoinme,Ohmind!

--Natchintanai.30.

TIRUVUNTHIARODES

Tiruvunthiar is a popular mode of poetic expression to celebrate thetriumphs of Siva's Grace, adopted by theTamil mystic poets.Unthiar issupposedtorefertoafolkgame,wheretheplayersgatherinacirclewithacentre player tossing the ball aloft, and the ball is sent flying aloft fromplayer to player.As the game is played, the gracious, renowned deeds ofSivacelebratedinthePuranasarerecounted,soasnottomissthemark.Inthesamewayastheballfliesupontheforceofahit,soalsotheLordhitsat man's ignorance, and the bondage of the triplemalas, and sends themflyingaway,therebyfreeingmantoenjoythemagnitudeofHisGrace:

HITTHEBALL

Hewhocannotbeaffirmedordenied,

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HeisourLord--Hittheballandsodeclare,Heisinall--Tossagainandletgo.

Theseer,seenandsightareHisplay.UnseenpowerofGraceisHe--HittheballandchimeThatHeistheBelovedofSakti--Tossagainandletgo.

HewhoburnttheTripurabyhissmile,Hecameandenslavedme--HittheballandsingNothingdoIlack--Tossagainandletgo.

MyLordofineffablegrace,He'sofNallur--HittheballandjoininHisrefrain'weknownot'--Tossagainandletgo.

HewasthebangleselleratMadurai,Somasunderambyname--HittheballandsingInthevoidisHethelight--Tossagainandletgo.

HecameasaGuruundertheKurunthetree.HeIsasHeeverIs--TosstheballandlaudHe'stheGodofcelestials--Tossagainandletgo.

Hecameasanunclewithalawsuit,HewasknownasSomasunderam--HittheballandsingHeisthesplendouroflight--Tossagainandletgo.

Canedwhileliftingsandloadsforadame,HevouchsafedGraceuntoPânini--Tosstheballandsing,”ThatHeistheAbsoluteReality--Tossagainandletgo.

HeroutedthesacrificeofDaksha,SockanathanofMaduraiisHe--Tosstheballandsing,ThatHe'stheembodimentoffelicity.Tossagainandletgo.

AnemissarytoSundararonbehalfofParavaiyar.HebequeathedthegiftofKandan--HittheballandsingThatHe'stheseaofGrace,tossagainandletgo.

--Natchintanai.293.

TOSSANDLETGO

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ThatwhichisFormlessassumedtheformofGuruAtNallurtoshowerHisGrace--TosstheballandchimeThatSivaistheSelf,Tossandletgo.

HecutasundertheclusterofdesiresPraisethePeerlessOneandtosstheballandchimeThatthere'snobirthnordeath,tossandletgo.

ThatHeisorisnot,nonecantell,ButHedidcometoNallur,sotosstheballandchimeThatIamHe--Tossandletgo.

Heo'er-poweredandmademeHisatNallurAndsuccouredme--TosstheballandchimeHe'stheoceanofgrace--Tossandletgo.

Freedfromdelusion,theywhobidebyHiswillEnjoylimitlessbliss--TosstheballandchimeThatdesirehathnocharm--Tossandletgo.

Hewhohasnofixedabodenorname,cameOfhisownaccordtoenticeme--TosstheballandchimeThatsorrowshavefled--Tossandletgo.

TheSupremeBeingwhopervadesthewholeworld,HecametoNallur--TosstheballforthusSaidHe,'thatweknownot'--Tossandletgo.

Hecannotbeeulogisedindefinitescript,He'sacclaimedasGuruinthisland--TosstheballThatwelacknothing--Tossandletgo.

He'sthelordwhocansubduemysensesfive.ThebelovedofNalluralsoishe--TosstheballThatdoubtstherearenone--Tossandletgo.

SublimeisHeandfullofsweetnessIsthissageofNallur--TosstheballandchimeThatanxietyisdispelled--Tossandletgo.

HewhoistheessenceofthemysticAumHasteradicatedtheI-ness--Tosstheballandchime

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Thatdelusion'sspellisover--Tossandletgo.

Incomprehensibletotheenvious,HeshowersThebequestofGrace,TosstheballandchimeThatHeisGuru-Chellappa--Tossandletgo.

--Natchintanai.193-194.

THEMEDIATION

Salutation to the fragrant Feet of SivaYogaSwami, the Gurunathan whoappeared in human form in Columbuturai's pleasant groves! He sang thelyricsofsublimebeautyonHisGuru,SageChellappaSwamiofNallur,asdidSt.ManicavasagaronhisGuru:

“TheywhoseektoapprehendtherealityoftheOneLuminousEssencedonotknowTheeasmale,femaleorneuter.Thoudid'stappeartomethydevoteetrulyasthou'rt--IsawThee,yetIseeTheenot!Ahwhatillusion!”

--Tiruvacagam.V.42.

St.TirumularextolstheimmanenceoftheLordofSaivam,whomanifestsastheGuruandpointstheuniqueWayofTruth--Sanmarga.

“TheSupremeLordofSaivam,thesovereignSivaparamhasblazonedauniquewayfortheupliftmentoftheworld.ItisthefelicitouswayoftheGuru--GuruNeri.ItisthegoaltothedivineSiva--SivaNeri.ItisthewayofTruth--Sanmarga.Thisloftywayisforthewholeworld.”

--Tirumantram:1478.

In thehermitageofSwami,sittingbeforehis lovingPresence, therewouldbreakontheshoresoftheheart,waveuponwaveofirresistibleyearningtoknow andexperience the“Selfwithintheself.”TheNatchintanaipsalmsontheKnowledgeoftheSelfaresomeofthefascinatingsongs,whichSwamimadeussingonmanyanoccasion:

HowcanoneKnowtheselfandRealiseThyself?Thiswas thequestof thedevoteeswhosought theGuru'sGracesoardentlydayandnight.Hemadeallnegativefactorsfloatintothecloudsofunknowing,andhavingmadethe

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heartclean,imprintedthetruthoftheAnma,thatitsabidingplaceisinthepurevoidwithin.

“Notthebody,notthemindartThou;Nottheinnerfacultiesandnoteventhelifebreath--butEternalartThou.”

--Natchintanai.381.

“'ThisistheTruthinallitstotality.'SosaidmyGurunathan.”

--Natchintanai.155.

SuchwasthetestimonyofSwami.TheTruthoftheOneAbsoluteReality--'Muluthum Unmai'--was an experienced Truth for our Guru. Those whostrovewithothereyestoseecouldnotunderstandSwamiandfailureoftenleadtofrustration.Yettherewastheindomitablefaithintheheartofeverydevotee,thatthelightofGracefromtheSeeingEyeoftheGuruwillsomeday illumine the sight of even the lowliest and most unworthy of thedevoteeswiththeexperienceofTruth:

“WhocanbeholdtheAll-SeeingOneIfHedothnotkindlemysight.”

--St.Appar.VI,95.3.

“DearOne,AllthatweperceiveareHismanifestations;WhocanseeHimifHedothnotillumineoursight?”

--Natchintanai.180.

“ThetruedevoteesofSivahailHimasthelightofwisdom!”

--Natchintanai.205.

St.ManicavasagartooalludestotheworkofenlightenmenteffectedbytheGuru:

“HowfarwillIandmymindbefrommyBeloved,IfHewithHisGracehadnotmademeHisown?”

--Tiruvacagam,10.15.

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In the spiritual combat that every one of us wage against the unseenenemies,thatholdtherealSelfinuscaptive,therelevanceandsignificanceof aJnana-Guru has been amply demonstrated by ourGurunathan. In theJnana-Yagjnas that he bade us perform at theSivathondan Home, by thespiritualdiscoursesinhisashram,andtheYatras--pilgrimagesorganizedonvarious occasions, he made it possible for us to sit together, to meditatetogether, tosing togetherandworktogetheras theservitorsofSiva,underthe banner of the illustriousSiva-Thondan of Lanka, owing allegiance tononeelse,butHisHolyFeet.

“WithmindstunedtomeditateonThee,AndeyeseverwatchfultobeholdThee,OurheadsinobeisancebowinThyworship.We'renotsubjecttoalienallegiance.Mornandeve,weshallpraiseandadoreThee,AndmeeklycherishLankathyabode.

--Natchintanai.315.

By concerted action and persistentsadhana, Swami inspired his devoteeswiththelovesurpassingthatofanendearingmother, totaketheleapfromtheruggedplateauofearthlytoilandattachmentstothepeakofTiruvadi--Jnanam,thesublimeheightofTruth,whencetheegoityofmandissolvesintheunityoftheOneEternalEffulgence.

“TheFormofSivaisRefulgence:Knowthatasbeyondperception.Looknotdownmydear,disheartenedthatIt'sbeyondThygrasp.”

--Natchintanai.246.

TrulyitisaleapfromtheplaneofrelativityanddualitytotherealmoftheAbsoluteTruth!

This was the goal which the searching glow of the camphor light in hisaugust Presencemade clear to those gathered around him.His penetratingeyes that commercedwith infinity, shed a ray of serene peace on allwhobeheldhiminsilentadoration,withintensefaithandpiety.Thoseluminouseyes radiated the brilliance of the felicitious path-way of his Guru, SageChellappa Swami. Purity in thought, word and deed, righteous living,blessednessoflove,meekness,fearlessness,desirelessnessandcommingling

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oftheselfwithTruth --Sivanubhuti--thesewereheldoutbySWAMIas thesteps to theRealisationofSiva.Hebadehisdevoteeschant ceaselessly theencantation ofSivayanama, and follow the lightofGrace in the foot-stepsoftheGuru.

“PursuethepathofGraceandmarchonward.ChantthenameofSiva--Sivayanama.”

--Natchintanai.149.

“SingyeallthatwearethelegionofSivaandwelacknothingasweswingintheauraofperfection.”

--Natchintanai.370.

ThuswouldSwamiimpart theaccentsofTruth,strokinghissilverybeard,facing the eastern horizon in the early hours of the dawn; and thuswouldhe,theSiva-Gurukindlethesunriseinourhearts.

The practical discipline he enforced, and the experiential import of histeachingscame tobe fusedwithnewmeanings in thehoursofmeditation,andsetaperfectpatternofalifeinSiva-Thondu.AmonthbeforeSwami'sSamadhi, a devotee was singing the Pilgrim song--Yatrai Pattu--fromTiruvacagam before the Master. It was St. Manicavasagar's psalm of theUp-going, where he sets forth the soul's pilgrimage through the world ofsensetothecelestialCityofSivanagar,mysticallytheunionwithSiva.

“comeyewithoneaccord;Beholdthetimehathcome,

Thatwerallyasoneteamandgo,abidinginHiswill,

Evenwe,inSiva'sCityshallrefugefind.”

--Tiruvacagam.45.13.5.

Swamirejoinedinhisowninimitablewayat thecloseof theTiruvacagamrefrain: 'Shedallyourpollutionandcomeuntome. I shall leadyou to theCityofSivanagar.Butwhenwillyouloosentheadamantinechains?''WhenSwamiwillsit,'camethepromptresponseoftheSinger.

“ThouarttheMid-pointofallthings.Thereisnodoerbutthou.”

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HisinsistencewasonPurityfirstandforemost,andPuritywasalsohislastwatchword,Hecommandedaperfectionwhichwas sodifficult to emulatewithout in the first place casting off the veils of inherent darkness of thesoul.TheenlightenedGuruthatSwamiis,canbetestifiedfromthefactthatnotonlydidhe reveal thepathway toGod-realisation,whileyetdwellingin thehabitationof thishumanbody,and leading thenormal lifeofa fullhumanbeing,withoutrestortingtoexternalsymbolsofrenunciation;buthealso ledhis devotees stepby step in the 'upgoing,' as a benign father andmotherwoulddotoahelplesschildtocomeintoitsowntrueinheritance.

“TheKingdomofSivapuramwasnotupabovetheblueskywherethestarstwinkle,orhereorthere,butwithineachoneofyou.Seekyeandfindit,”wouldbeSwami'soft-repeatedinjunction.

“ThyhomeThouchoosestWithintheheartsofSaints.”

At the sunset hourwhen the fugitive evening rays embraced the shades ofdarkness,theyoungaspirantsseatedbeforehimwouldbesinginginunisontheTaittireya Upanishad, followed by the songs fromNatchintanai, andculminating in the choral incantation ofSivapuranam, when Swami whowould be seated upright, cross-legged, and in meditative silence, wouldimpregnate our frail tremulous hearts with the surging radiance of HisGrace,andmaketheexaltedspiritualheritageoftheSaivasaints,areality.

WithwhatjoydidwethensingthesongsofSwami'sTiruvunthiar, leaningagainsttheRockofhisFeet,infulfilmentofworshipunceasing:

TOSSTHEBALLANDSING

“ThatHecamewiththeinsigniaofthedeerandbattleaxe,Downtoearththatallmaysee--Hittheballandchime,Lo,thegloomofsorrowhathreceded--Tossagainandletgo.

ThatmydiredistressmayfleeHegavemeaformula--TosstheballandsingThatthesnaresofdelusionhavedissolved--Tossandletgo.

MysovereignLorddidruleasKingofMaduraiKnownalsoasPonnambalavan,HittheballandsingThatfruitionismine,Tossandletgo.

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PlaceandspacehathnopowertoprisonHisPresencewithinme,HittheballandsingThatunboundedAnmaamI,Tossandletgo.

ThatinthelettersFiveHerevealedlife'smysteryAndinmyheartdidHeabide--TosstheballandchimeThatThyselfinmySelfhathcommingled,Tossandletgo.

ThecrescentandGangaonHiscrown,He'stheLoverofUma,TosstheballandsingThatfromtoilsofbirthI'veattained,Tossandletgo.

Heshowedtheswayofmatterasinert|Andinmyheartdidbide,TosstheballandsingThatHe'stheSupremeGod,Tossandletgo.

Fromthegrosslayerstothesubtlesheathswemove,AndreachtherockofThyFeet--HittheballandsingThatourworshipisfulfilled--Tossandletgo.

HeillumineduswiththelightofwisdomBythepotentWord--TosstheballandlaudThatHe'sourinvisiblefriend--Tossagainandletgo.

Noperilshalle'erbetakethoseWhorealisetheSelfasSivam--HittheballandsingThatintruthLoveisSivam--Tossagainandletgo.

ThosewhohearandsingthetenversesEnlightenedart--TosstheballandsingThattheHomeofHeavenisours,Tossandletgo.

--Natchintanai.45-46.

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JNANAYAGJNA

THEKNOWLEDGEOFTHESELF

JNANAYAGJNAisaformofsacrificebywhichwetrytoliveinthelightofTruthandrealise the bliss of Quiescence. Hewho has coalesced his separate self in the SupremeParaparam,hehascomeintohisown,therealisationoftheTruththatisPeaceandBliss.SangSt.Tirumular:

“TheseedofliberationliesintheknowledgeoftheselfTheurgetodivineloveistoholdfastinearnestworship.Thegoalofgraceisself-forgettingconsciousnessinSiva.Thewaytoawarenesistosinkinpeaceserene.

Beyondsubtlematterembodyingsevenfoldefficientcause,BeyondimmensespaceofthesevenfoldinstrumentalcauseFreedfromthelimitationofcauseandeffect,pervadesTheserenebeatitudeofpeacedivine.”

TheSanatana Dharma makes every act, feeling and thought of our life ayagjna, anofferingtotheDevas.DevaintheVediclanguagemeansthepowergivinglifeandlighttodifferent faculties, and thedeva ordevataofa faculty,indriyaor sense takencosmically--AdhyatmikandAdhidaivik.ThedevataofchakshuorsightisthesightofallbeingscalledAditya,andonlysymbolizedbythematerialsunortheworld'seye.ThedevataoffeetisthepowerinallfeetstyledVishnu.

Thus trueYagjna or sacrifice to the devas means offering or dedicating one's ownindividualfacultiesandsensestothecorrespondingcosmicpowers.AnofferingtoIndrawouldmeanrealising thepresenceofGodinalleyes;honouringandrespectingalleyes;offendingnoeyesbyunworthyconduct;presentingsmiles,blessings,loveandkindnesstowhatsoevereyesmayturnuponyou;andofferingone'seyestotheAll-Sightwithsuchadevotion,thattheegoisticclaimwillentirelybegivenup;theAll-LightHimselfmayshinethroughone'seyes.SacrificetoBrihaspatiisdedicatingone'sintellecttoalltheintellectsinthe land or thinking for the good of the land, as if oneself were none else than one'scountrymen,merginghis interests in the interestsof thepeopleandexulting in their joy.ThisisstyledAtma-Yagjna.

AccordingtoRamaTirtha,Yagjnaimpliesrealisinginactivepractice,'myneighbourtobemyownself,feelingmyselfasoneoridenticalwithall.''losingmylittleselftobecometheSelfofall.'YagjnaimpliesacrucifixionofselfishnessandtheresurrectionoftheAll-Self.In this sense of total dedication,OurSwami signified that true actionwas not separablefromtrueloveandtruewisdom:

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“IfyouperformJnana-Yoga,You'llrealisetheblissofquiescence.EternalisTruth.”

--Natchintanai.261.

The Swami'sJnana-Yoga is suggestive of a sacrifice of self-knowledge as a Way tocoalesce in Siva, and attain the perfect state of quiescence. The great mystic TirumularthrowslightontheWisdomoftheSelfasrevealedintheSaivaAgamas.InthesectiononUpa-SantamoftheEighthTantramofTirumantram,St.Tirumulardescribesthisstateofquiescenceasastationofthesoul,whenitenjoystranquillity.

“TranscendingtheEgoandthethirtysixcategories,TheliberatedsoulcomestoknowtheSelf.Inthepurifiedstateofvigilantawareness,Guruparan'sgracepervadesinradiantpeace.

Steepedintherealisedexperienceofpeace,InunionwithSivainblissdivine,Immersedinetherealfelicityofsilence,Themanifestselfisintunewitheternalbeatitude.

--Tirumantram.2509-2510.

We nowwish to undertake a significantJNANAYAGJNA, and recall to the sessions ofremembrance, the teachings of the great Saint of Columbuturai. “The Lordwho has nodefinednameorform,qualityornature,actionorwill,assumesthecountenanceofGrace,HisownattributeofPower,soastorescuehumanitytotheirhghestfreedomofBeing.”SosangSt.Tayumanavar(24.30)inpraiseoftheSiva-Guru.TheGuruabidesintheheartsofsinceredevoteeswhohaveselfabnegated,astheLifeoftheirlife,theLightofwisdompureandinseparableandhiddendeepwithin.HeshowsthemthePath.HeguidesthemstepbysteptothegoalofOnenesswiththeGodhead.

SuchapotentformofGraceisSWAMI.NatchintanaiistheWordofGrace.

Hiscodeforlifeisbasedonvigilantdisciplineinthepathofrighteousliving--Sanmarga,and thesubjugationof thesinisterpowerof theEgo.Disciplineof thebody--sensesandsensations and, of the will and character, takes into account both the subduing of thedesires,(thatmotivationwhichleadstoevil),andthecultivationofthegood.Thebeginningo fJnanam or wisdom is the knowledge of the self--”Ennai Enakarivithaan EnkalGurunathan. The summum bonum of wisdom is the quiescence, theUpaSantam thatfloods the realised soul, in communion with the ParaSivam.This is the import ofSwami'sutterancetoRealisetheSelfbytheself,andthatSivamartAll;

“AllthatwearebidesHisWill,HeisAllinAll.

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Sowhygrievestthou,ignorantman?

--Natchintanai.61.

THEWAYTOSELF-REALISATION

Itwastheyear1932.

After the childhood communicationwith Swami, therewas a break of about five years,whichwerespentfruitfullyinIndia.AfterobtainingtheMasterofArtsdegree,myfathertookmetoSwamiandevenasweenteredhisAshram,Heacostedwiththequery,howthetimeandyearshadbeenspent.Myfatherhastenedtounrolltherecordofgoldmedalsanddegrees and this and that in music and arts, when Swami interrupted his 'Pulugu,' byremarkingthatthesewereloadsoffragmentedknowledgewhichcouldonlybegetitsowndarkfuture.HesmiledhissweetsmileandsaidthathewouldgiveanewtitlebyaddinganotherlettertothecovetedM.A.andpronouncedclearlyM.A.D.!

ItwasacryoftheGodGuruforenfranchisingtheself,toshedtherubbishofbooklearningandstudyTirukural,BhagavadGita and theTirumurais, and tograduate inAtma-Vidya--theknowledgeoftheSelf--fromtheUniversityoftheworld,hisGuruKula.'FindMeandturnthybacktoHeaven,'asEmersondeclared.Theintensityofthemoodofnegativeness,andtheshocktreatmenttotheegothatwasexperienced,cannotbeconveyedinwordsnow.Ifeltthe“Blankmisgivingsofacreaturemovingaboutinworldsnotrealised.”Itmarkedthepurgativestageintheinwardjourneyoftheself,fromtheNet-PostoftheUnrealtothenetlessPostoftheReal.

Thevoice,was it fromoutsideor insidekeptonwhispering tobreak,breakon the coldcraggyrockof the threefold ignorance, theshell thatcovered therealityof the innerself.WouldthebreakingofahundredcoconutsatNallurtempleeffectthetransformation?Thatwasthedilemma.Theintellectortheheart,itwasfound,couldnotcarryonanycommercewith things relating to the light that was ne'er on sea or land. Outside the domain ofobjectiverelations,theintellectwouldinvolvethesubjectinnonsense,buthowtogetridofallthishardearnedrubbish,theassetsoflaborioustoil?

Sophocles,Virgil,Shakespeare,Goethe,KantorSpinozawerefoundinadequatetoeffecttheescapefromtheexperienceofrelationaloutlook,andtocommunewiththeTruthoftheSelf.ThereforeotheravenuestopromoteSelf-Knowledgeweretried,inquicksuccession.The approaches by Plotinus and Eckhart, Sri Ramakrishna and Sri Ramanawere foundmoreappealinginthisexplorationofRealityandheldmoreconviction,thanthepracticeoftheDhyanaYogaintheGitaortheimpersonaltrackofTiruvalluvarwhomSwamibadetostudy.Whilemoving in these realmsofattainableconsciousness,Swami remained in theregionoftheunknowabletillMay1939,withthepassingawayofthe'PaterNoster'fromthesceneofearthlyactivity.

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Then began the exploration into the terra incognita which took a turn, where one feltequipped with new and delicate sensibilities; when Swami became the vortex of allsadhanatounveiltheSelfbytheself.ThestudyofNatchintanaibecameanall-absorbingquest. Swami's conversations, discourses, teachings and songs and interpretations thatthrewlightstepbystepinthesoul'sconfrontation,begantobefaithfullyrecorded,andifandwhenHeWills,thesewouldseethelightofdayasacompendiumtothisTestamentofTruth.

Meanwhile, Swami's penetrating glimpses into the domain of theAnma delineated firsthandinsomeofthemostbeautifulpsalmsinNatchintanaigrippedourattention.HereHeaffirmed that the peerlessAnma was not a concept but the attainable Real, and not asubstance to be attained in a time process,but knownhereandnow. Thepsalmon 'TheTempleoftheHeart'--Killi-KanniwhichhemadeussingsooftenexultsinthetruthoftheImmortalityoftheAnma--andaffirmsinundertonesofecstasy,thattoknowtheTruthistoinhereinTruth,BlissandConsciousness.

The best equipment to meditate on theSelf is found in the study of the songs ofNatchintanai, as theyconvey the revelationsof theGuru'sperennialexperienceofTruth.Swami's gems on theSelf are so simple and so few, that they have the power to 'stabawaken'us intoan intuitiveperceptionofTruth,however faintor feeble theirdartbe, topercolateourimperviouslayersoffalsehood.Theycontaintheglimmerofsomethingvastandreal.This is the truejustificationforour translatingNatchintanaiSongsintoEnglish,and of our intention not to labour hard with metaphysical commentaries on this greatsubject of theAnma-Lapa.Swamispeaksdirectly to theGodinus.Let thewholeworldrealizetheGodintheself.

Natchintanai has the certitude of the Guru's indwelling in the bosom of the Silence ofBeing. It was the year 1964. On a cold dewy morning in February, Swami came toTiruvadi,ourhome,aswashiswont,wheeledbyIswaran;TiruandMagreetedhimintheporchwithofferingsof flowers.As thatdaywasa 'very specialday,' theoverwhelmingpresenceoftheGurulitupanecstasyofjoyimmeasurable,andwhenheturnedtogo,MaunfurledtheredcarpetinthetraditionalmannerwhiletheMaster'sFeettouchedtheclothofhonour (Nilapaavaadai). The Guru's wheel chair was wheeled on it, and the outer gateengravedwithAUMwas reached. Swami halted. He spoke.“In the beginningwas theWord--The word was Truth.' So saying, he took the flowers from the tray on his lap,raisedhishandsaloftand thunderedaloud--“IamTruth,” and showered the flowersonhishead.Thesevenworldsreverberated,IAMTRUTH.

In themighty explosion, the vividness of the time-space continuum receded, and in themorningshaftofsunlightwasrevealedthegloryoftheGod-Guru.IntheGuru'sSupremeAwareness, theother did not exist. Then dawned on us that in the realisation of Beingalonecanthetangleoftheotherbeeversolved.ThisisSwami'sWay,andthisishowhetouched us! This is how he tapped theAmbrosia of the Sivamwithin each one of hisdevotees.

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Truly,wemustseekthesupportofSelffirstandlast.Whenthemindisstilled,ouractions,thoughtsandfeelingstoobecomepurifiedandselfless,andourdesireslosetheirholdonus.Ourself-loveweakenedthus,webegintoseeourselvesaswetrulyare;loveblossomsintoanabidingloveofSiva,LoveforSivaandLoveasSiva.Itbecomestherulingpowerof human life. Such intense love begins to pervade one's thoughts and actions, that itblossomsinSivaThondu.

TheprofoundsignificanceofservicetoSivaisthatonelearnstoloseoneselfinservice,inordertofindtheRealSelf.WhenlifeitselfisofferedinservicetotheinmostLord,hisshaftoflightshallpiercetheabyss.Thenshallwerealisetheblissful,EverPresentSivainthevalleyofpainandinthepeaksofjoy.ItistoreachtheKingdomofSivanagar.ItistoattainthesereneAwareness;Truthisitsownproof.Expressionfailsusaswebegintofalterwithwords, but the experience is a mystical one, and not an act of knowledge. It is ourinalienablesovereignty.Itiseverlasting.Itisintrinsic,pureconsciousness;SivamIs.Thatis theTestament of Truth, as testified by ourGurunathan--SivaYogaSwami --MuluthumUnmai.

InthesewaysdidSwamisharethesunshineoftheTruthoftheSelf,withoneandallwhosoughtthesolaceofHisFeet.MuktiNalhumeatthecloseofHisPsalmonGoodLiving,signifiestheembraceofserenePeace,asthesupremegoalofSelf-realisation.

THEPEERLESSANMA

TheAnmaistherarestoftherare.Itisexpansiveinitsvastness,undifferentiated.Itblendswiththecolours,black,redandwhite.Inseparablenotknowingthetempoofbeforeorafter.Itisthelifeofthevirtuouswho'refreefrombonds.ItistheWaythatsurpassethallotherways.Itisthecoreofwisdom,fromwhereemanatesjoy.Divestofsymbolsandattributes,Itpulsateswithenergy.Immaculatelypureintheexaltedstateofbliss,TheexcellenceofimmortalitydothItreflect.ThetriplecentresofTripuramconsumed,ItfreedtheDevas.Itdelightsintransformingthejackalsintohorses.Itbideswiththosewhohaveneitherdesirenoraversion.Itsafeguardsmefromtakingendlessbirth.

--Natchintanai.287.

SwamiglorifiestheinfinitudeoftheAnmaaseternalluminousness,theincomprehensiblewonder. InSamsara itbecomesveiledandlosesitspristinedignity.Itwandersinchainsthat have had no beginning. Realisation of the Self is its communion with Infinite

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ParaSivam.Thisistheeternalmeaningofitsexistence.

Theimpedimenttotherealisationoftheselfisthedarkinhibitingpower,theKarmaofevilworks.It isthepowerwhichbindsallbeings.Theemphasisisontheovercomingofthe(evilresultsofformerworks)effectandcauseofgoodandevilacts,andontheincapacityforjnana (wisdom)as thegreatestofallevils.Thus theAnma labours fromthisbindingpower, and the idea of release from such enchainment involves the need to worship apersonalGod,whoseeternalGracecanbesoughtbyblessedservicetoHisGraciousFeet.

'Meditate,' exhortsSwami;'Worship.See convincingly that everythingpertaining toGodandthefaithofmanisbasedontheedificeofTruth--MuluthumUnmai.'Itisanappealtoahigherrevelationwhichremainsasecret--Naamariyom.ItdemandsthekeenintuitionofaSeer,selfluminousandnon-rational,andabovealllogicaldeductions.Swamiisinthelineof renowned Hindu Seers before whom, the numinous majesty and absolutetranscendentalityoftheAnmaunveiledItself.HissongscommunicatehisdirectexperienceoftheTruthoftheAnmaenjoyingtheblissofSiva.

THETREMULOUSAWARENESS

ThisisblissindeedtomeltinloveAndrealiseforevertheBeingtrue.Torestinthecalmoffelicity--bereftofgrief,Andlivealwayswithoutfearofbirthordeath.Thouartnotthefiveelements,northefivesenses:Thouartnotthefivesensations:ThouartAnma.MayyourlifebeanendlessecstasyofBeing,illuminedBytheTruththatAnmaisinseparablefromSiva.Beingisharmony,withmindsubduedandserene.Restraindesire,angerandarroganceonearth.Beunattachedlikedropsofwateronthelotusleaf,Thusenlightened,mayyouliveintremulousAwareness.

--Natchintanai.303.

THESPENDOURTHATISANMA

InSaivaSiddhanta,Anma equatedbySwamiwithAtma isknownasPasuandconnotesthe immortal Soul.Anma by nature is infinite, all-knowing and all-pervading. It appearsfinite and ignorant, because of its leaningswith impurities ormalam. These are three innumberknownasanavam,karmamandmayai,andconstitutethebondsoftheAnmaandareknownaspaasam.

Anavamisbeginninglessandisaconnateimpurityofdarkness,whichdeludestheAnma.

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Karmamalam is the bond brought about by the deeds of the embodiedAnma. In thecourseofitsrepeatedbirths,theAnmagathersmeritanddemerit,whichinturnconditionsits birth and action.Maayaamalam is the impuritywhich is responsible for the cosmicevolution,andis itsmaterialcause.Itmakesoutman'sobjectsofexperience.Thesethreemalasthuslimitthefreedomofmanduringhislifeonearth.

There are three categories ofAnma. TheSakalajiva isendowedwithall threemalasandfromthestageofempiricalexistence,itmovesthroughthepralayaakalastage,whereitisfreedfromMaya;andagainbyspiritualdisciplineisgainedthevijnanakalastate,wheretheAnmaisonlyconditionedbytheAnavam.ThusitismadematurefortheworkingofSiva'sGrace.

TheAnma is said to takeon thenatureof thatwithwhich it is associated.When it is incontactwithmalam, itbecomesasat(evil);whenitfacesthelightofSiva,itbecomessat(good).During its countless births, it is poisedbetween these two ends and is thereforetermedSad-asat.The truenatureofAnma is tobe in inseparableunionwithSivam.It isnon-separateness, sharing the nature of Siva; The goal of life is to regain the soul'sliberationfromthetripleimpurities.

Swami enunciates that liberation from bonds can be effected through any one of theenjoinedSaivadisciplines,whicharefoundefficaciousbyanindividualinthecourseofhisspiritualprogress.Somewillfindtempleworshipandexternalritualsconducivetospiritualprogress.

Someotherswilloffer theirheartfeltadorationand intimateactsofservicesuchasasonwoulddotothefather:

“AdoreHimmornandeve,Andgetridofgrievouserrors.”

--Natchintanai.98.

ThesedisciplinescalledSariyaandKriyainSaivaliterature,followthepathsknownasthedasa-marga, the path of service, and thesatputra-marga, the path of filial affiliation.Neverthelessthesestagesmaynotappealtosomeaspirants,whoyearnforcomtemplationandremembranceofSiva,leadingtounionwithHim--SivaYoga.Thisistermedthesaka-marga,whichisthepath-wayoffriendship.

Then comes the last discipine ofJnanam, which is wisdom, and this is the path ofSanmargadelineatedbyTirumularastheUnmaiNeri, thepathofTruth,becauseit takestheAnmastraighttoSatwhichisSivam.

Swamidepicts theprogressof theAnma frompaasa-jnanam,which is attachment to theknowledgeof theworld, topasu-jnanam,withitsinquiryintotheknowledgeoftheself.Finally the soul attains thePathi-Jnanam, the goal of the wisdom of Siva.At first the

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individual enjoys the bounty of theworld and learns to equate empirical good and evil,meritanddemerit.IntheterminologyoftheSaivaSiddhantin,itisknownasIruvinaioppu.

RepetitionofthesacredlettersFive,theSivamantraofNamasivaya-Sivayanama,andthecontemplation of the Lord transforms one's life, by purifying the external and internalinstrumentsofthoughtandaction.TheseekerafterSiva-jnanam,thewisdomofGod,getsridofallattachmentsandaversions,andfilledwithabenevolentattitudetowardstheworld,exposes himself to receive the Grace of the Lord. then appears the Siva-Guru whoenlightenstheAnmawiththeserenefelicityofwellBeing:

This illumination is the descent of Grace--Saktinipata, when the Anma sees with theluminousEyeofGod. Itknows throughSiva,andexperiences the lightofHisWisdom.Thisisrelease.ThisisMuktiacclaimedbyallsaintsandseers.

TheAnma-JnanawhichisSelf-Knowledge,isoneofthefundamentalthemesofSwamiinHis Natchintanai songs. Self Knowledge differs from any empirical knowledge of anobject, in asmuch as the self is always the subject, and cannever become the object ofknowledge. ByAnma,Swamiconveys the luminousprinciple, theultimateessence inallthings;anma also acquires the secondary sense of self which may be either corporeal,psychic or spiritual. ThereforeAnma connotes theRealSelf. Swami's Natchintanai dealswiththeimmortalSelfas'thedewdroponthelotusleaf,tangentbutnotadherent.'

TheIndwellerofallbeings,theSupremeParaparam,whomSwamiendearinglyaddressesasAvane-ThaaneistheDivineTruth,theultimateRealityandtheAbsoluteSiva.

“Allyouhavebeen,seen,doneandthought,NotyoubutIhaveseenbeenandwrought…Come,youlostatoms,toyourCentredraw…Raysthathavewanderedintodarknesswide,Return,andbackintoyourSunsubside.”

--Montigu't--Tair(tr:Fitzgerald)

THEGLORIOUSANMA

Itisthegreatestofthegreat,Yet'tisthesmallestofthesmall.Itistherarestoftherare,ThatistheAnmarare.Itisnotone,neithercanitbesaidThatItisdualaswell.ItisneitherbeneficentnorcanyoudeemItassolelymalevolent.

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ItistheperpetualinfiniteBeing,Neverseparateandapartfomus.Itbringsforthendlessecstasyandinall,Itwipesouttemporalgrief.Itprocreatesnottheseedsofduality,'TisverilyTruthdevoidofbirthanddeath.TheDevasandSagessoughtandfailedToapprehendthatwhichis,yetInthedepthofmyheartistheabodeoftheReal,AmidstseemingfettersofImmanence.

--Natchintanai.135.

ANMADHARSAN

“Ifatallyoushoulddesireforanything,desireforTruth.Youwillattainthatbycherishingdesirelessness.”

--Kural.37.2.

InTirukural, Sage Tiruvalluvar urges the necessity for man to aprehend the Real--'MeiUnarthal':

“Whateverbethenatureofwhatsoeveranobject,Wisdomliesinseeingthesubtleessencehiddeninit.”

Hefollowsthischapterwiththesectiononweedingoutdesires,becausedesireappearstobe the root of allmisery on earth, and the cause ofman's failure to apprehend theReal.Tiruvalluvarassuresusthatunfailingblissistherewardofthewise,whoareblessedwiththevirtueofdesirelessness:

“Whatiscalledpurityisonlydesirelessness;ItwillbegainedbythosewhofollowthepathofTruth.”

--Kural27.4.

St. Tirumular in the section onworks and right behaviour, exhortsman to eradicate allseedsofdesireinawellknownTirumantram:

“Castoutdesire,Castoutdesire!EvenfortheloveofGod,rootoutdesire.Desirebreedsdesireandbegetssuffering.Bereftofdesireyouattainundyingbliss.”

--Tirumantram.2615.

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Thevirtueofnon-covetousnesshailedintheIsaUpanishadisvividlyreiteratedbySwamiinthissong”

“Ifyeshoulddesireanythingdesirefordesirelessness.”--15.

WhentheheartofadevoutvotaryofTruthswingstotherhythmoftheGuru,inanintenseyearningforthewisdomtoapprehendtheReal,thenitisthattheGurunathanunfoldsthesecretofdesirelessnessandthefruitsofdetachment.ListtoSwami'ssong,whichwehaverenderedforclaritysakeinasimpleprose:

NATGURUPARAPUNKAVASINGAME

“Aspirefordesirelessnessandthatalone.Thecompanyofvirtuouspersonswillcertainlyprovehelpfultocultivatedetachmentinlife.DoyouyearnfortherefugeofHisFeetinmeeksubmission?DoyoutakeuptheincantationofthedivineName,theLettersFive--AumSivayanama?RecollectionoftheGraceofmymajesticGurupara,whoenlightenedmewithOneWord,overwhelmsme.”

“Dothoulongtogiveupattachmentsintheworld,andpractisecontemplationtogaintheharmonyofyogicunion?Understandthouthevoicelessvibrationofthespheres,andwhatitistobeininseparableunionwiththeresplendentOne?DoThoulongtosinginpraiseoftheLord,whoisasweetblendofthecadenceandmelodyofmusic?OhbeatificGuru-para,whofillsmysoulwithgraciouslove!”

“Tunemetodesirethatmycraftandcunningbetransformedtothecosmicvisionofstrength,sothatmySelfinthySelfcanmingleinunison.Letmeprayforthelimitationsofrelativity,delusionandegoitytobeconsumed,sothatIcanbeholdtheLordGodinanunchanginginfinitude.DoInotlongtoserveinfealtyallpreceptorsgreat,inservitudesothatImayrealisethegoalofmylife?Lo,thebountyofHisGracewipedthepenuryofmylife!SalutationtoThee,myillustriousGuru-Para.

“MydesiresoarsuptocontacttheradianceofThyImmanence,whenIcanignorethecompanyofignoblefriends.

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IsitnotmeetthatIenjoythequiescenceofcontemplationinalltheyogiccentreswithinme,andlearntorestrainthepowerofdesire?WhencanIapprehendthetruthofReality?ThatImaygainclarityofvision,Thoudid'stbestowgrace,OhKinglyGuruparaadoredbytheGods!”

“Intenseismyyearningtopassmydaysinausterepenance,sothatmyinnatedesiresoflustcanbewipedout.Girtwithintrinsicpurityandrenunciation,Ilongtogeneratethecurrentofpowertoflowfrommycrowntominglewiththecosmicpowersoutsideinpulsatingactivity.Ah!Blissitistochanttheprimordialmantra,thatleadstothegoalofliberation.SalutationtomyexaltedGuru,whosedivinitytheworlddothpraise.

--Natchintanai.15-16.

THEDASA-KARYA

IntheseNatchintanailyrics,Swamibringsoutmostlucidly,thedisciplineelaboratedastenstagescalledDasa-KaryaintheSiddhantaSastras.UmapathiSivacharyainSivapragasamsays that 'Knowing the true nature of theanma, itspurification, and its supremegainofbeingfacetofacewithGod,arethethreeresultsofattainingDivineWisdom.”UnmaineriVilakkambySirkaliTattuvanatharalsodescribessuccinctlythethreeresultsofwinningtheDivineGrace:

“Greatignoranceremoved,oneseesJnanaanditisatma-rupam.Itisdarsanwhenyoualonestandofallactionsshornofagency;Losingselfanditsnatureandmergingintruth,Itisatmasuddhi.Arulnool(Agamas)sayso.”

--UnmaineriVilakkam.2.

Whenoncetheanmadetachesitselffromtheevolutesofmatter,(Tattvas),itbeginstobeaware that it isnotboundby theirmodesofmatter.Thenwilldawnthe lightofwisdomwhenitrealisesitsownnatureandgetspurifiedfromthegripofthetattvas.ThisiscalledAtma-rupaandAtma-darsan.Whenafterdetachmentfromthetattvas, theanma identifiesitselfwiththeSupremeGod,itisknownasAtma-Suddhi,andthentheanma takesshelterin the Grace of God, as has been conveyed in these two songs of Swami onENGURUPARAandNATGURUPARAPUNKAVASINGAME--Natchintanai5-6;15-16.

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“TheAtmaSuddhistageisaturningpointwhentheanmaleavesoffidentifyingitselfwiththetattvas,andrealisesitsowntruenature.ItgetsestablishedinitsunionwithGod.Itisthen that theanma seesGodwithin itself and ineverything.This isknownasSivarupa.WhenitshedsofftheswayofAhankaraorEgo-hood,everythingappearsSivamaya.ThisperceptionisgrantedbytheGod-Guru,whosegracefloodsthepurifiedsoul,bereftofalldesires.ThisistermedSiva-darsana.”--Sivapragasam.V.4.

From this stage onward, theanma looks upon all experiences as accruing from God'sgrace.Inlowlysurrender,itabidesintheshelterofGod'sFeet,inanattitudeof 'NotasIwill,butasThouwillest.'SivapragasamcallsthisstageasSivaYoga:

“RealisingthatallknowledgeandsenseexperienceflowsfromGod'sgrace,andthatnothingmoveswithoutit,theanmabecomesawillinginstrumentofitsoperation.ThisisSivaYoga.V.5.

HowexquisitelyhasSwamiworkedoutinthesesongs,thesupremacyofGracebestowedbytheGod-Guru.Beamingwithself-knowlege,andarmedwithpurityandcontinence,theanmagetsinfusedwiththelightofGod'sGrace:

“MypeerlessGurupara!Pre-eminent,andmajesticLioninthelinesofGurus!”

--Natchintanai.15.

St.UmapathiSivacharyapropoundsthisexperienceinalucidway:

“Thehigheststateofpureconsciousnessinwakingmomentsisattained,whentheanmaisnotaffectedbyanyofthesensesandinstrumentsofperceptionandwhenitdoesnotsinkintounconsciousness.Whensubmittingitselffullytothecontrolofthehighestwisdomrealised,itgivesupitsegoisticefforts,identifyingitselfwiththeSupremeBeingwhosevisionitthencommands.”

The realised man, being aware that God who is inconceivable even by the highestcontemplation,canonlybeexperiencedbyHisGrace,andbecauseof thepotencyof theegoity inherent in him, supplicates for perpetual remembrance ofAum Sivayanama--HisName,andremainsinpraiseofSiva:

St.ManicavasagarconveysasimilarexperienceintheTiru-TellenamOde:

“WhenHeandHisspousewhoseeyesshinebright,IlluminedmysoulandmademeHis,Deedsandenvironmentfadedout;Uponthisearthconfusionvanished.

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Allothermemoriesceased,andmydoingsceased.SingweHisPraiseandplayTellenam.”

--Tiruvacagam.11

SwamigloatsinthejoyoftherealisedsaintsofGod,whorejoiceinthefelicityoftheGod-Guru'sGrace.

HepaysanundyinghomageoflovetohisGuru,whobyonewordhadrevealedtohimthepricelesstreasureofblissinfinite.

St. Tayumanavar in a picturesque canzone has expressed this eneffable experience ofGrace, embodied in the power of the single word of the Guru to effect an exaltedtransformationinthesoulofman:

“Deemingthisfalseandfleetingframetolast,Huggingastruestblissthejoysofsex,Ofwoman'scharmingeyesandlightningform,Takinghismansion-houseforheavenitselfAndgoldandtreasureforunfailingwealth,Indulginginthisfalsebombasticshow,Allowingpatience,wisdom,abstinence,Bountyandvirtuesalltogotheirway--Thuslivesthegodlessworldling,hereonearth,Obsessedbygreed,accursedbeyondcompare,OhTeacherthatdid'stwarnme'gainstthiscreedWithbutaWordandinthylovetunesmeTorealisetheAll-embracingLove,TheendofallVedantaandSiddhant!OhTeacherofTruth!OhMasterofYoga'slore!OhThoumysilentsageofMoola'sline!”

--St.Tayumanavar-GuruVanakamIV.

ANMASUDDHI

Gurunathan'svoicesteals into thestillnessof theheart,andtrumpets there themelodyofman'saspiration.Wonderful is thegarlandofplaintiveyearnings,which isofferedat thekinglyFeetofthemightylionoftheGuruParamparai.HerevealedtheknowledgeoftheLordastheknowledgeofourBeing,freedfromtheseemingcordsofbodyandmind.WeareoneinessencewiththeLord.Weareinseparableintheactualityofliving.WedwellintheheartofHisbeing,evenasHeinheresinthecoreofourinmostsoul.ListtoSwami'ssymphonyontheTruthofBeing,whichclearlytranscendsallembracesofexperiences:

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ENGURUPARA

ToknowtheSelfbymySelf,tobecomeOnewithThySelf,allpervadingandimmanent.Iyearn,ayeIyearn.Torejectthelureofwealthandcharmofwomen,Andignoretheenticingwordlygains,Iyearn,ayeIyearn.TofollowrighteouscodeandworshipThyFeet,Restrainingallthoughts,Iyearn,ayeIyearn,OhGuru,valiantlikealion!Topursuethenobleartseschewingdoubts,Andreapthefruitsofripescholarship,Iyearn,ayeIyearn.Togiveupfriendshipwiththeunworthy,AndworshipatThyFeetmornandeve,Iyearn,ayeIyearn.Toknowmytruenature,myinmostselfEverininseparableunionwithThee,Iyearn,ayeIyearn.MyGuruparawhodisclaimedallduality,MostvaliantandwondrousLionofGurus.TolinktheThreeinOneandopenthegateOfinnervisionandslumberatThyFeet,Iyearn,ayeIyearn.Tosurgewiththedelugeofbliss,Andmingleinthyrefulgence,Iyearn,ayeIyearn.SweetGuruwhogaveThywondrousFeet,AndmademeThine,BelovedlionofGurus!ToperceiveThyimmanenceeverywhere,AnddwellinLightwithdarknessreceding,Iyearn,ayeIyearn.ToknowtheTruthandpaymyhomage,TocastasideallfalsehoodandenvyIyearn,ayeIyearn.Sheltermefromvaindeludingjoys,AndbestowThyGrace,mybenignGuru.IyearntoknowthespelloffiveandthreeTosubduetheprideofEgo,Iyearn.ThouprimalOneadoredbyRavanaofLanka.OhThouwhoheldthepoisoninthythroat.OurpeerlessProtectorofinfinitelove

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ThyperpetualGraceIneed,Ineed.OhdivineGuruwithtendersoftFeet,OhvaliantOnewhoenslavedmesounworthy.

--Natchintanai.5-6.

GOODCOUNSEL

In the hour ofmeditation, the voice of theGuru fromwithin is heard. Themorning airbreathes of exhilaration, as all living things greet the Dawn, the harbinger of light andactivity. The chorus of a mightymusic of adoration resounds from Swami's hermitage,followinghisGoodCounsel;

Mysweetone,dearasaparrot,Ariseawake,for'tisdawn.WithfreshflowerscomethouToworshipattheGuru'sFeet.Adherenottolust,angerordesire;Searchnot,pursuenot.WeareThatmydear,WeareThat.NaamathuEdi--NaamathuEdi.Mysweetone,dearasaparrot,GirdupyourloinstoovercomeThewilesofthecapriciousmind.Thenshallalldarknessflee.Fearnot,begnot,Chasenotherenorthere.Wepervadeeverywheremydear,Andinallartwe;weartinall.Ellaamnaamedi,Ellaamnaamedi.Mysweetone,dearasaparrotIfyouknowthySelf,whoyouare,There'snonetoequalthee.It'stheendofcharityandpenance.CloseupthycommercewithfinitudeAndcomehere,myThangamDear.Heisall-pervading--Doubtnot,HeisThat,yeaHeisThis.Chimetherefraineverandanon.

Thanathaam,Thanathaam.

LOOKWITHIN

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Swamigivesa remarkablekey todestroy thekingdomsof separations,bymeditatingonGodas thesoledoerofallouractions.He is theMid-pointofall things.Whenthesoulmerges in the realisation of Siva, there is no return to divided life. All embraces ofexperienceareignitedbyHim.EveryactisperceivedasHisact--OruPollappumillai.It istruewisdom to turn inward to the crucial centre of action,which is the intrinsicTruth--MuluthumUnmai.GodIs.TheseedthoughtofI,theego-selfthatmakesupthesadtextureofourlives,dissolvesinthisIlluminationofallforms.VerilyinTruth,thereisnothingtobeknown.ItisthesereneawarenessofthySelfinHimSelf.

Yelearnandchant--'TisthySelfyouexperience.

Yedealwithjustice--'TisthySelfyourecall.

Yediscusscastes--'TisthySelfyoualienate.

YeseekthePrimalOne--'TisthySelfyousearch.

Intranquillity--'TisthySelfyoubecomeaware.

Indiscernment--'TisthySelfyourealise.

Inthoughtunceasing--'TisthySelfyoureflect.

Inconversation--'TisthySelfyoudiscover.

YeponderonSiva--'TisthySelfyoureveal

Yeabandonevil--'TisthySelfyouvenerate.

Yeperformpenance--'TisthySelfyouknow.

Yequelllikesanddislikes,'TisthySelfthatequates.

Indisputation--'TisthySelfyoujudge.

Inwanderingsfar--'TisthySelfyouperceive.

Intheelementsfive--'TisthySelfyouadore.

Intheaxisofnada-bindu--'TisthySelfthatyearns.

Everhastening--itisthySelfthatdelights.

Eversearching--itisthySelfthatdiscerns.

Everseeking--itisthySelfthateludes.

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Everuniting--itisthySelfthatattains.

--Natchintanai.17.

BEYONDFETTERANDFREEDOM

TheincandescencebywhichSwamiunveilstremulouslythetranscendenceofParaSivaminNatchintanai,issostrikinglysimilartothesettingofthetranscendentalSplendourreflectedin theUpanishads, that we shall give parallel versions where Truth speaks in differentvoices,andtheEternalTruthbecomesself-evident.ItisequallytruethatinTruth,thereisnothingtobeknown.

In theKatha Upanishad occurs a famous passage which extols the glory of thetranscendentalSplendourofBeing:

“Hewhocannotevenbeheardofbymany,whommany,evenhearing,donotknow,wondrousishewhocanteach(Him)andskillfulishewhofinds(Him)andwondrousishewhoknows,evenwheninstructedbythewise.1.2.7

Notbyreasoningisthisapprehensionattainable,butdearest,taughtbyanother,isitwellunderstood.Thouhastobtainedit,holdingfasttotruth.Maywefind,Naciketas,aninquirerlikethee.1.2.9.

Realisingthroughself-contemplationthatprimalGoddifficulttobeseen,deeplyhidden,setinthecave(oftheheart),dwellinginthedeep,thewisemanleavesbehindbothjoyandsorrow.1.2.12

Theknowingselfisneverborn;nordoeshedieatanytime.Hesprangfromnothingandnothingsprangfromhim.Heisunborn,eternal,abidingandprimeval.Heisnotslainwhenthebodyisslain.1.2.18.

Smallerthanthesmall,greaterthanthegreat,theselfissetintheheartofeverycreature.TheunstrivingmanbeholdsHim,freedfromsorrow.Throughtranquilityofthemindandthesenses(hesees)thegreatnessoftheself.1.2.20.

Theoneeternalamidthetransient,theconsciousamidtheconscious,theoneamidmany,whograntstheirdesires,tothewisewhoperceiveHimasabidinginthesoul,tothemiseternalpeaceandtonoothers.11.2.12--13.

Thesunshinesnotthere,northemoonandthestars,theselightningsshinenot,wherethencouldthisfirebe?Everythingshinesonlyafterthatshininglight.Hisshiningilluminesallthisworld.”11.2.12--15.

KenaUpanishadadorestheBrahmanthus:

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“Theretheeyegoesnot,speechgoesnot,northemind;weknownot,weunderstandnothowonecanteachthis.

“Other,indeed,isitthantheknown;andalsoitisabovetheunknown.Thushaveweheardfromtheancientswhohaveexplainedittous.

Thatwhichisnotexpessedthroughspeechbutthatbywhichspeechisexpressed;that,verilyknowthou,isBrahman,notwhat(people)hereadore.

Thatwhichisnotthoughtbythemindbutbywhich,theysay,themindisthought(thinks);that,verily,knowthou,isBrahmanandnotwhat(people)hereadore.

Thatwhichisnotseenbytheeyebutbywhichtheeyesareseen(see);that,verily,knowthou,isBrahmanandnotwhat(people)hereadore.

Thatwhichisnotheardbytheearbutbywhichtheearsareheard(hear);that,verily,knowthou,isBrahmanandnotwhat(people)hereadore.

Thatwhichisnotbreathedbylife,butbywhichlifebreathes;thatveriy,knowthou,isBrahmanandnotwhat(people)hereadore.”

1.3-9.

TheMandukyaUpanishadfurtherelucidatesthechangelessAtman.

“Alllivingbeingsarespontaneous,steadfastpeacemakersUncreated,immortalSelf,evenmindedandundivided.TheSelfisunborn,endowedwithequanimityandpurity.Theyaretherenownedseers--thosefewwhorealisetheSelfthus--Theworlddoesnotcomprehendtheirway.Asfarasourintelligencecancomprehend,Weknowinglypayhomagetothatstate,Whichcannotbeapprehendedbytheeyesorthroughothersenses,Astatewherereignspeaceandserenity.”

--MandukyaUpanishad--GaudapadaKarika.4.93.95.

SwamireverberatestheincomprehensiblenatureoftheSupremeRealityinmanyanOdeinNatchintanai.Heusesthemeansoftheempiricalworldtocrossit,andattaintothetrans-empirical.thisviewremindsusofaverseinBlake'sAuguriesofInnocence:

“Toseeaworldinagrainofsand,Andaheaveninawildflower;Holdinfinityinthepalmofyourhand,

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Andeternityinanhour.”

InSwami'spoemonthetranscendenceofSivam,theaxleofstainlesssoundrestsonthetranquildanceofSilence.HeextolstheSupremewhoisthesourceofalllightasthemasterlightofallourseeing.

thewisemanwhoknowsthattheAnmathoughembodied,istheseatoftheImperishableOmnipresentSiva,hasnocauseforgrief.Hegoesbeyondallfearandsorrow.

TheSupreme is the plenitude ofTruth.AbsoluteTruth--MuluthumUmnai, according toSwami,transcendstheconceptsbothoffetterandfreedom.TheendlessecstasyofbeingisthethemeofhiscanzoneontheLuminousParaSivam.

BETWEENGOODANDEVIL

“ItcannotbeseenbytheeyeAndyetitistheeyethatillumines.Itcannotbeheardbytheear,Andyetitistheearthatactivatessound.Itcannotbeclaspedbythehand,Andyetitisthatwhichmovesthehandtograsp.Itcannotbereachedbythefeet,Andyetitisthatwhichmovesthefeettoaction.Itcannotbeutteredbythemouth,Andyetitisspeechlessspeech.Itcannotbeconceivedbythemind,Andyetitistheimpellingthought,Itcannotbesmeltbythenose,Andyetitisthatwhichmakesthenosesmell.ItisPrimalOnewithoutpastorfuture.Itisfreefromageandsickenss.Ittakestheformoffatherandmother;Andyetispre-eminentlytheuniqueone.Itcannotbepraisedasoneortwo:Andnoartistcandelineateit.Itliesbetwixtgoodandevil.Itdwellsforeverintheheartsofthewise.Itdistinguishesnot'twixtVedantaandSiddhanta.Theaxleofsoundrestsonthetranquildanceofsilence.

--Natchintanai.292.

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THELYRICOFSWAMI'SPRESENCE

THEADVENT

“IfyetrulyyearntoKnowHim,KnowHimasthySelf.”

--Tirumantram.1788.

“WhodothknowtheluminosityofHisGrace,Thatspreadsitsradianceeverywhere?WhocanfathomthegrandeurofHisgraciousFeet?”

--Tirumantram.1798.

“Iamnotthemindortheintellect,NoramItheselfnorthecognisingpower;ThyskyisnotI,northeland,NeitheramItheear,thetongue,thenose,theeyes;NeitherlightnorwindamI;For,IamBliss-Consciousness,SivaisinmeandIamSiva.”

--Nirvanashatka.--Sankaracharya.

SivaYogaSwamiofYalpanaminCeylonbelongedtoabrilliantsuccesionofsaintlyGuruswhohaveenlightenedHinduculturefromtheVediceratothemoderntimes.

Hisearlylifeandhistoryareshroudedinmystery.TraditionavowsthathewasbornonWednesday,29thMay1872,ontheasterismofAviddam.Thelast decade of the nineteenth century was the age of spiritual renaissancewhen saints like the Paramahamsa Sri Ramakrishna, SwamiVivekananda,ShirdiSaiBaba,SriRamalingaSwamigalwereblazinga trailof religiousfervour and piety among the masses. This was also the era when thecustodiansofHindumonasticismflourishedintheSriSankaracharyaMuttsand the illustrious Saiva Adhinams, especially the Dharmapuram andTiruvavaduturaiMutts.InCeylon,thelionheartedawakenerofspirituality,KadaiSwamiwasstridingthefourdirectionsofYalpanamandignitingtheflameofyogicilluminationamongthepeopleofNorthCeylon.

The sage of Columbuturai belonged to this group of religious seers, who

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alone can command a total vision of humanity and its destiny. In thefootprints of theGuruParamparai ofKadai Swami andChellappa SwamicameSivaYogaSwami,astheexpressionoflifeitself,thelifeofanewseedburstingforthonthearidyetaromaticsoilofYalpanam--thetorchbearerofthe ancient and honoured heritage of the Saiva religion in the fair Isle ofLanka.

Born in the historically famed village of Mavidapuram off the Northerncoast ofYalpanam, with sacred associations of the Kandaswamy temple,and the healing springs of Keerimalai with hoary traditions, Swami spentmost of his years in the paternal precincts of Columbuturai in the SouthWest coast of the Jaffna Peninsula. Columbuturai at one timewas a busyportplyingabrisk tradewith theneighbouringcountriesof India,Arabia,the islands scattered in the IndianOcean, and themainland ofLankawithits fertile hinterland of Poonakari, the northernWanni and Mannar andMantaiareas.

Columbuturai is an orthodox suburb skirted by the Jaffna lagoon, and canbe justly proud of her many schools and temples. Many distinguishedvisitors have paid glowing tributes to the munificence and piety of thepeoplewho aremostlyHindus, andwho are engaged in the cultivation ofhighlandcrops,dairyfarming,businesspursuitsandthemarinetrade.Manyof the inhabitants own coconut plantations and paddy fields in thePoonakari and Vettukadu areas, and are noted as a contented yetconservative community. Swami rarely spoke of his early life or of hisfamily, as hehad ceased tobe identifiedwith thephysical body locus andtime,andhadfreedhimselffromthenostalgiaofenvironmentalforces.

Little is known of his parentage except thatAmbalavanar, his father whohailedfromColumbuturai,wasengagedinbusinessintheKandyanregion,and his mother Chinnachi Ammayar, who was from a family of piousSaivites from Mavidapuram, died when Swami was yet an infant.Thereafter Yoganathan was brought up by his paternal aunt MuttupillaiAmmaiyar,who lived atColumbuturai near theKerniadywhere therewasthenasmalltempleforVyravar.NallarGanapathy,herfather-in-law,andawellreputedastrologerinColumbuturaiwashisguardian.

His early schooling was in a Tamil school in the neighbourhood, andrecords indicate thathe finishedhis school studies atSt.Patrick'sCollege,reputed to be one of the leading schools in Ceylon. It was the generalpractice in those days that christian names were attached to pupils who

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studied in the christianmissionary institutions like FordDuraiswamy, andMarkChelliah.YoganathantoocametobecalledasJohnpillaiinschool.

Hisschooldayshadbeeninconspicuous,exceptthathestudieduptothe8thStandard or so, and felt no special attraction for book learning. Inpursuanceof thecolonialpolicyofopeningup theDryZoneareas for thecultivation of paddy, and the persistent efforts of Sir PonnambalamRamanathan who represented the Tamil community in the LegislativeCouncilofColonialCeylon,theIranamaduTankprojectwasmootedoutintheKilinochiareainthelastdecadeofthenineteenthcentury.

Yoganathan joined the IrrigationDepartment inKilinochi about forty fivemiles from Jaffna. He worked as a storekeeper at the newly openedIranaimadu Tank Scheme, under Engineer Mr. Browne, whom SwamidescribedasanhonestEnglishmanwithahighsenseofduty.Heserved inthis capacity for about sevenor eight years.Yoganathan spentmost of hisleisure in reading theSaiva Puranas, Sastras and Tirumurais, and foundhimself drawn more and more to the spiritual magnetism of ChellappaSwami,who livedeversoausterelyatNallur;hewasknownasoneof theforemost though eccentric disciples of Kadai Swami. Swami would oftenrecountthegreatspiritualexperienceofhisGuru:

“Lo,withasilverrupeecoindidKadaiSwamiinfusehisgraceonChellappar!Theworldlookeduponhimasa'madman.'Fromhisempyreanheight,hestoodaloof,farfromthemaddingcrowds'ignoblestrife.”

Atabout this time, the triumphant returnofSwamiVivekananda from theWorldParliamentofReligionsatChicago,createdastirintheheartsofthepeopleenticedbyalienculture,andhisvisittoCeylonwasaccalaimedasahappyauguryfortherenewaloffaithinHinduism.TheprophetoftheNewAge came to Yalpanam in 1897, and his elevating lectures at HinduCollege,TheEsplanade, and theSaivaPadasalai atColumbuturaimadeanundyingimpressiononSwami.

ItisreportedthatwhenSwamiVivekanandawasceremoniouslybroughtinacarriagedrawnbytheleadingHinducitizens, toaddress thepublicat thepresent Hindu Maha Vidyalaya at Columbuturai, he got down from thecarriageat thejunctionwherestandstheIlluppai treeandwalkedupto theschool. In his lecture, he reported that hewas impelled to get down from

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the carriage, as he felt he was treading on sanctified soil and called itprophetically anoasis. This was the Illuppai Tree under whose shadeSwamihadsat insunandrainduringhissadhanayears.Columbuturaiwassingled out as an attractive oasis,whenSwami in later years too hallowedthisspotashisreligiouscentreandasharam.

THECALLOFTHERADI

Itisbelievedthatatthebeginningofthiscentury,Swamiexperiencedspellsof spiritual insights and felt powerfully drawn to his Guru. During thistime, a select coterie from Columbuturai including the VidhaneTirujnanaSambandar, Kadirithamby Vettivelu, Ponniah Upadiyayar,SivagurunatharThuraiappahandThiagarPonniahwouldvisitChellapparatNallur quite frequently. Swamiwould join themwhenever he came downfromhissphereofwork.Hewouldat timesrecallhowvigorouslyheusedto walk all the forty-five miles from Kilinochi to Nallur to meetChellappar, for so great was his urge to be in the living presence of hisGuru.

Wecanseetothisday,themangotreethatSwamiplantedatKilinochiwithitsfruitfulbranchesembracingthewideskyabove,whileitshardyrootsaredeeplyrootedinthesoil.Thistreewouldhavewitnessedinsilencehislonghours of meditative communion with his Guru, till finally the call ofTheradiprovedirresistible.

“MyGuru--MyPeerlessChellappar--HimIsawatNallur,'neaththefootoftheChariotofMurugan.MywiseTeacher,Helookedatmeingrace.”Ah!InNallur,atthefootoftheChariot,IsawHimandpraisedHim--Whatblisswasmine!”

SageChellapparwasdrawingSwami tocommunewith the lightofTruth;and in thismoodofdetachment fromworldywants andcares, he found itincreasinglyirksometodischargehisdutiesfaithfully,whenatlasthegaveup hiswork atKilinochi.He had enjoyed the favour ofMr.Brownewhowas extremely appreciative of his integrity and devotion to work, that heappointed his cousin in his place. Freed from the shackles of work,Yoganathan stayed with his aunt at Columbuturai, and revolved in thespiritual orbit of His Guru. He invokes the remembrance of his graciouslove,inmanyaNatchintanailyric:

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“ThereattheancientabodeofNallur,IsawHim;bowedtoHim.Lo!Ienteredintoatrance.Inspeechlesssilence,HebademerelishwhoIam.Distinctionsfade.IembibeHisGraceandinstantly,Igaintheclarityofwisdomandbecomeimmersedinjoy.”

Thiagar Ponniah, aged ninety two years and father-in-law of SriSomasundara Udayar related that he was an associate neighbour ofYoganathan atColumbuturai andwas also a devotee ofChellappaSwami.Oneday, in thecompanyofPonniahUpadiyayar,hewitnessedChellappargreetingYoganathan under the shade of theVilvam tree near the Theradi,withthesignificantwords:

“Come,Come!ThinebeLankapuri.Igive,Igive,ThecrownofKingshiptoThee,toThee,AslongastheuniverseenduresAndthewatersoftheoceansperishnot.”

Can it be that this auspicious daymight have been the secondMonday ofMarch 1910?Who can know? Did this great event synchronise with thepropitiousPankuniThinkalcelebratedat thePandathalachyAmmantempleatMadduvil,whenChellapparandSwamicommingledintheluminosityoftheTiruvadi Dikshai? We do not know? It was all so accomplished inbeginningless time.That the secondMonday in themonthofPankuni hadbeen observed by Swami as the day of his initiation--Tiruvadi Dikshai-- isitself an irrefutable evidence for this holy day to be observed as asignificant day by his devotees in the years to come.Truly itmarked thedescent of divine grace on Swami, and the ascent ofKundalini to theSahasrarainagloriousconsummationofoneness!

St. Manicavasagar under the Kuruntha tree had experienced a similarwondroustransformation.'HemademeHisown--evenme,'werethewordsof the author of Tiruvacagam, while Swami gave expression to hisprofound illumination atTheradi in some of the moving odes inNatchintanai:

“AtTheradi,IsawHim,thecrescentjewelofgrace.”“HemademeHisownAndshowedmethewayofbliss.”

St.TirumulartoodepictstheupsurgeoftheconsciousnessofOnenessinthe

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sectionontheLightofGraceintheseventhcantoofTirumantram:

“Thegreatloverofmysoulwooedme,courtedme,Andcametodwellinthecoreofmyheart.”

Subsequentlybyaboutthemiddleof1910,Swamileftonasolitarysojournby foot along the Island's coastal belt eastward, andmetmany ascetics ontheway.HemovedfreelywithcertainmuslimSufisaints,Buddhistmonks,andVeddhachiefs.HecommunedwithMuruganinKathirgamam,theHolyof Holies skirted by the Manica Ganga, and the seven hills around thissylvan sanctuary would have replenished his aspiration for Truth, andaccentuated his solitary musings with the cosmic consciousness. He camebacktohisoldhauntsby1911orsoandwasrecognisedasaRajaRishibythepeople.

They began to revere him as a King of Yogis, and called himYogaSwamigal. Meanwhile Chellappa Swami was preparing to shed hismortalcoils.St.Chellappardevelopedcoldandconsequentinflammationofthe joints, and his relatives treated himwith herbal baths. Swamiwent tosee his ailing Guru. “What have you come to see from outside?” was theresponse of Chellappar. Thus did he sternly admonish Swami to SeekWithin. Swami would musingly recount that the farewell on the externalplane was only a drawing up of the veil in the interior chambers of hisheart,inasupremeectasyofrealisation.

'ItiswhatItis'ThouinmeandIinTheeChantAumTATSAT

When all distinctions of duality ceased to oppress the soul, the bliss ofluminousawareness,thepeaceperfectpeaceofSivamshallfilltothebrim,theilluminedAnma!SotestifiedSwami.

The inexplicable Maha Rishi, Sage Chellappa Swami who successfullyeludedtheworldofdelusionbyhiscloakofmadness,steepedashewasinaperennial trance of Reality, for three score years and ten, so they say,attained Maha Samadhi on the waxing lunar asterism of Aswini, in themonthofMarch,1915.

HAILHOLYFEET!

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From1915onwards,Swami led the life of a renounced recluse; hewouldbe seen frequenting the Illuppai Tree at the School junction inColumbuturai, the Nallur Theradi, the Arialai hermitage, the ThundiCrematorium, theEsplanadeand thebywaysofGrandBazaar.Thesewerethe years of gestation and Samadhi experiences. Itwas inDecember 1934that he chose to reveal to the world at large, hisTiruvadijnanam--Guru--illumination,whenhestartedthereligiousjournalcalledSivaThondan, andcontinued to radiate his effulgence far and wide, till the very end of hisearthly sojourn onMarch 24th, 1964. He stayed for the most part at theashram in the compound of Sri Tirunavukarasu, whose mother wasinstrumental in establishing Swami's abode there, and looking after hisbodilyneeds,withmeticulousandadorabledevotion.

In this connection, Swami would relate amidst peals of laughter thedisconcertingactionofNanni,apiousdevoteeofChellappaSwami.Hehada boutique in the very compound on which his ashramwas to be locatedlater.Oneday,whenChellapparpassedhisboutique,NannimanagedtogetholdoftheMasterforcibly,andtiedhimtoapoleinfrontofhisshop.Hegot Chellappar's head shaved and with a burning zeal offered lightedcamphor in a frenzy of devotion, imploring thereby the Master's grace!Chellapparshoutedandappealedtobeextricatedandwhensetfree,hefledfrom theplace.Swamialluded to this incidentof thecamphorofferingbyNanni, as having ignited holy vibrations whereby Chellappar had boundhim (Swami) to this spot in response toNanni's behest. Ever after, it hasremained the consecrated abode of Swami where his devotees in turnperpetuatedtheactofoblationbylightintgcamphorbefore theGuru!Thiscontinuous offering of lighted camphor had been enkindled by Nanni!InscrutableisthedynamicpowerofGracethatemanatesfromaGuru!

For about ninety twoyears, Swamiwas like a luminous ray reflecting theradianceoftheSaivaSaintsdowntheages.TheJaffnacommunityinwhosemidst he lived andmovedhadgrown imperceptibly to accept his presenceasnaturallyasthebeneficentsunlight,sothathisMahaSamadhionMarch24th 1964 created an unusual stir and sorrow among all ranks of peoplewho had basked in his lustre from generation to generation. Swami wasveneratedasanilluminedseerofthetwentiethcentury,onewhowasGod'switness on earth--a Saint in whom the sacred was secret; he was like theTriveni,aconfluencewheremetthestreamsofpast,presentandfuture.HeseemedtohaveheldthewholeworldinthekinshipoftheSupremeWillofSiva. The MasterSivathondan blazoned the trail of service and

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renunciation,byhisuniversalgospelofSivathondu--ServiceuntoSiva.Tolive every split second as servitors of Siva was his clarion call to themodernMan:

“We'llwearthebadgeofserviceinhumility,AndshallneverforgettheFeetoftheSatGuru.TheLawofthelandshallwenotviolate,Norwillwewasteourmomentsidly......”

--Natchintanai.255.

Swami's effulgent face, penetrating eyes, thewhite flowingbeard, and thespreading forehead with the gleaming holy ash, his waist cloth of whitecotton, and thehairknoton the crownofhis regalhead, altogether struckawe andmajesty in the hearts of those who approached himwith infinitereverenceandhumility.Peopleofallfaiths,menandwomenfromdifferentwalksof life,Seekers fromallpartsof theglobe,eastandwest,northandsouth, the rich and poor, old and young thronged to him for succour, forthey realised that they were in the presence of a great Master in whomconflicts and contradictions did not exist, and who radiated an abidinginwardPeace--SantamUpasantam.

Swami lived in the midst of the common people of Jaffna in anSatraordinarily simplemanner,without assuming the garb of a exnnyasin.Heevadedthelime-lighttillbutthreeyearsbeforehisfinalSamadhi,whenon 22nd February 1961, he met with an accident in the cow shed of hisabode at Columbuturai. The accident which incapacitated his left legcoincidedwith thepeakperiodof theSatyagrahamovementby theTamilsof the Jaffna District; they were campaigning against the Sinhalesemajorcommunity for their fundamental rights by staging non-violentdemonstrations against the recognised administrative machinery. As didBhishmacharya, the renowned preceptor of theKurus andPandavas in theepochoftheMahaBharataWar,sodidSwamireconciletolieinhisbedofthorns,andvindicatetheeverlastingsupremacyofloveanddharmaovertheinvincibleforcesofaggressionandevil.

Itwasduringthisperiodthathebecameaccessibletoall,beingconfinedtohis ashram. Devotees sought him in large numbers and with infinitepatience and love, hemeted out inconspicuously his sanctifying grace. heextended his healing touch in his own peculiar technique of hot and coldcompresses, and took upon himself the still sad music of humanity. He

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generated a force that never was on sea or land, and electrified all thosewho for one reason or other flocked to him, by his soul-stirringNatchintanai songs and homely discourses. Thus his accident was lookeduponbyhisdevoteesasanoutletfor theoutpouringofGod'sgrace.In thelastphaseofhisearthly life,Swami taught thesupremesovereigntyof theLord'sWill.“HisWillprevailswithinandwithout.AbideinHisWill,”washisinsistentplea.

Swamihadbeen illuminatedby the illustriousChellappaSwami,ofwhomtheSaivitesofJaffnaknewverylittle,exceptthathewasa 'madman,'whohaunted the famous chariot tower of Murugan at Nallur. His Guru hadadmonishedhimtoveilhisdivinityevenashehaddoneit,soastoexcapedeification by themasses. 'Nothing gained, nothing lost. Be still,' was theMahaGuru'sinjunction.YetitbecameincreasinglydifficultforourgraciousGurunathan to hide his divinity and to withold his benign grace. Hisdenuding love swept over insuperable barriers, and released the floodgatesof compassion. His stirring call to serve Siva by serving man has beenenshrined in his immortalNatchintanai, TheTestament of Truth. It wasindeed his dedicatorywork of oblation unto hisGod-Guru. Itwas SwamiwhoenhancedtheAtmaSâksâtkâraofSriChellappaSwamibyhismovingsongsofadorationonhisGuru.

Swamiattractedagreatnumberofpeoplefromallwalksoflifeandtoeachone,herevealedaccordingtohisownmeasureofunderstanding,thefringeofhisdestiny.Hewasnot anoccultistnor a clairvoyantsiddhawhocouldprophecyaman's future;Neitherwashea supramentalbeingwho lived inthesolitudeofhispowers.HewasamanofGodwhoseyogicwisdommadehim touch somehidden chord in each one, so that hewielded awondrouspowertochangepeople'sinnernaturebybringingupthesecretchambersoftheir hearts to the surface, and exposing to their gaze, the bewilderingreactionsandhiddenmotivesunderlyingtheiractions.

Thiswasperhapsthereasonwhymanypeoplewouldshiverinwardlyinhispresence, or keep away from his penetrative eyes. They were afraid ofexposure. Yet so irresistible was his humanity that even his scorchingonslaughts would act like the monsoonal showers of grace, and devoteeswould seek him in hours of tribulation and tensions. In countlessways healleviatedtheirachesandpains,sothatthefaithofthemultitudeofpeoplewhosatathisFeettoweredashighasMountKailas,fromwherehebroughtforth the healingwaters of theGrace of Siva.Truly itwas the descent of

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thedivineGanga!

ATTHEFEETOFGURUNATHAN

Whenever Swami was approached by his close devotees to unravelsomething of his early life, hewould often provemost elusive.Hewouldconveybymeansof thesongshewouldso tunefullysingat that time, thathe had little to remember of his childhood days. His consciousness wasneverassociatedwiththetemporarybody.Hewouldofteninferthatbeforehecametothisearth,hewasthesame.Asalittleboytoo,hewasthesame.Hegrew intomanhoodbut still hewas the same. “In front of you now, Iamthesame.Even though thedanceofcreationchangesaroundme in thehallofeternity,everafterwardstoo,Ishallbethesame.”ApoignantverseinhisNatchintanaiconveystheimportofthisimageofSwami:

Salutations toAUM,undifferentiatedBrahmanandyet primal andblissfulCause, the transcendental Consciousness! The One undifferentiatedBrahman signified byAUM polarises as Sat-Chit-Ananda, manifesting asParasakti--DivineMother,whoinHercrystalpuritydisplaysthevariegatedphenomenawhichgyrateinequipoisewithinher.NeutralBrahmamandthepolarisedBrahmamarethusinterchangeable.TheideaofthetranscendentalConsciousness shining as shafts of light in thiswonderful universe impliesnon-separatenessoftheobjectfromthesubject.

ThatexpanseofGraceradiatingfromSivam,hereisincarnateasourGuru,SivaYogaSwamigal, endearinglycalledbyall as Swami.TheGuru beingSiva is Grace incarnate, and requires no incentive to show grace. He isParaSivam and has no attributes whatsoever, as extolled by St.Tayumanavar:

“IfoneknowsandrealisesthedivineGraceintheheart,HewillunderstandtheseatoftheGuru.”

--Auvaikural.

“The Guru's grace gained, one has attained all,” was my father's edict offaith.HewouldcitetheauthorityofSt.Auvaiyar:

The sanctifiedprasad from Swami, be it a pomagranate, a plantain or aflower,signifiedtoourfatherthevista-visinofthengloryofdivineGrace.Hewould affectionately address his children as hisGuru's gifts of grace--

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Prasadam,andintheeventenorofhislife,joyandsorrow,vicissitudesandfulfilment were all considered as sacrificialYagjnas. He would make hischildrencommittomemorythesongsofNatchintanaiwrittenbySwami.Itwasonlyinlateryears,thattheseactsofoblationunveiledtheirmysterytous.Hemadeus read the livesof thesixty threeSaivaSaints, immortalisedin the Epic of Saivism called Periya Puranam, and thereby nurtureddevotiontotheGod-Guru.

WhenMa accosted her Guru in early childhood, she found him to be anoceanofmysteryandmercy.Learningfromhimwhathadtobeknown,shethought she could cross the ocean of doubts after boarding the boat of histeachings.ThiswasoneofherveryfirstimpressionsoftheGuru.Thenhermindregisteredmanyother responses.Cananyone immersed in theGuru'sbenigngraceeverbeafflictedby sorrowseven ifdestiny sodecree?Freedfromdesires that throngtheavenuesof thesenses, let thatdesire toremaininunbrokencontactwithhisholyFeet take root.ThesewerealsosomeoftheearliestmemoriesonGurunathan:

ThemeaningofSt.Manicavasagar'sfamousplea,

“ThougavestThyselftome,andtakestmyselftoTheeOhSankara,whohastgainedmore?”

--TheTempleLyric

dawned on us faintly, as we saw our parents revolve in the orbit of theGuru'slight.ItwasintheearlyThirtiesthatatourfather'sbidding,wetooktotheseriousstudyofTiruvacagam,whichinturnservedtoilluminatetheprofoundsignificanceoftheGod-Guruinourspiritualquest.

THELUMINOUSEYE

In all these early associations, Swami continued to be a distant star in thefirmamentofourlives,tillthelastweekofMay1939,whenheblazonedashaftof immensemagnitude.Our father stumbledovera stoneheapat thegateofhisnewlybuilthouse--'ChelliamPathi'--andhadafall,butescapedany serious injury, except a sprain and strain of the anklewhich confinedhim indoorsduring themonthofApril, 1939.After theobservanceof theChitra-Puranami fast, he developed fever with slight digestive upsets andafter a fortnight, his condition remained static. It did not improve nordeteriorate.

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Lateintheeveningofthe28thMay,ourfathercalledformotherandallhischildren,andaskedustoswitchonalltheelectriclights,andspreadawhiteclothonthechairnearhisbed,andbadeussing.HealsoindicatedthatweshouldworshipHimwhoshallcome,byprostratingatHisFeet.Wedidnotunderstand thesubjectofhisdiscourse.Though it seemedsoenigmaticweobeyedhisinjunctionmechanicallyandawaited.

At the Sandhya hour, with the waxing moon of Vaikasi shedding itstransluent light,He camewith his umbrella tucked under his arm pit, andopened the garden gate. Swami's voice reverberated as he called out myfather's pet name--Sinna Thamby, and walked right up to his bedroom,ignoringmidwaymymother'sprostrationsamidsttears.Thenwasenactedatuneful communion too sacred for communication.At the sightofSwami,myfathertriedtoriseupfromhisbed,buttheGurutookbothhisfrailyetcoopedhands andheld themagainst his chest and sang. Itwas a song thatconveyed the bliss which awaits the bondsment of Siva! His voiceresoundedfromtimetoeternity.Thenhetooktheholyashoutoftheconchshell on the bed-table and placed it tenderly onmy father's forehead.Wesawourfather'sfacegleaminginsweetcommunion.

Itwasnotaparting.Itwasapromisefulfilled,anassuranceofthecertitudeof Siva's beatific bliss! He arose and left us bewildered. It seemed to uspassingstrangethatSwamihadnotofferedawordofcomforttoanyofthedistressed inmates. It was his way. “Oru Pollappumillai!” It was his willthat we simply be--Summa Iru. We were merely spectators in thismagnificent spectacle of the play of Guru's Grace! My father attainedSamadhi on the night of 30th May 1939 at the auspicious hour of theascendancy of theVaikasi Chaturtursi merging into the full moon ofWesak.

Tirumantram describes theAnma'swondrousexperienceofSiva'sGraceatthe crucial moment of dying unto self, in the blessedness of supremesurrender,inastanzathattugsatourheartstrings:

Inthestateofperfectsurrender,whenthezestforrealisingTruthbecomesintense, the light of Siva's Grace manifests as theGuru. Hecomes andcleanses thesoulofallexternaldrossandpangsofduality.He illumines itinthepathwayofwisdom,whatisknownasthegiftoftheHolyFeet--andextinguishesthepotencyoftheEgo.Thusfreedfromthefettersofdeludingforces,desire,andsinisteractions,theAnmaattainstheblissofSiva.”

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TIRUVADICHIMES

Herewasanintroductiontoincreaseourfaithandclearallwaveringdoubtsin the Guru, whoseSiva Jnanam--God-illumination--was a source ofmysteryaswellasperennialattraction.Itwasthebeginningofanewphasewhenlittlebylittle,welearnt todrawfromtheGuru'sBankofGrace.Allresistance faded away.The magnet proved irresistible; and the realisationdawned on us that theGuru art all, after the agonising parting from apriceless treasure in our lives! How exquisitely has St. Tayumanavardelineatedthesupremesurrenderofasoulbroughttobay!

The hound of heaven pants and flees, till at last it halts and offers itselfbeforethePursuer:

“NoughtismineforIamThine.Lo,Igivemyself,myalltoThee.”

The consecration was irrevocable;The bond of the bondsman was in thecustodyoftheGuru.

Itwasalongjourneyfromthecitadelofyouthfulaspirationsandrejectionsto thedomainof theGuru's kingdomofGrace.Howmanyway sidehaltsanddubiouscrossroadshadmatoovercome?Lessonslearntwouldsoonbeforgotten.Desire and fears assailed her at every turn. Prayers to theGuruwereonlyselfishinthebeginning,yettheynotonlyfulfilledone'sdesires,butalsopurifiedthemind;sothatasdevotiontotheGurugrewinintensity,accentuated by the example ofThiru, her life partner, the devotee desirednothingmorethanHisTiruvadi.

The pageant of life thus kept on constantly changing in the Forties.Whatfruitshavebeenreapedastheresultofthesechangeshavenotbeensoeasyto decipher. Since there has been no abiding satisfaction in the gains, it isnot worth pondering over the past. Everywhere she saw the bondage ofman; having gained one purpose, why should one look for another?Thefeelingofaneedtoyokeoneselftowork,tolove,toserveinordertoenjoyhappinesswasalsofoundtobeacauseofmisery.

The Guru returned from a pilgrimage to the sacred shrines of IndiaincludingKasiandThillai, and taught theunitiveexperience thatKasiandThillaiwerewithin one's self. She sought the symphony of hisGrace andlearnt to sit in quietude at his Feet. Something clicked. All doubts and

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desires had away of drifting away from the centre.Deepwithin the darkchambers of the heart penetrated the faint flicker of his light. By a slow,very slow process of opening out the chinks was transformed the innernature--ThedensityofI-nesswassubjectedtovivisection.ThefragranceofSantamwaftedby theGuru'sdiscourses,songs,anddharsanwas imprintedinthecoreofherheart:

“TheGuru'ssightleadstoinsight.Whatbeatitude!ProstrationtoHisFeet!”

--Natchintanai.

The call for dedicated service was sounded by theMaster Sivathondan intheearlyFifties.Studyandinquiry,YogaandDhyana,WorkandWorshipunfoldednewpagesinthebookofKnowledgeoftheSelf.thechallengeofArulAham for thewomenwas held out by theGuru, and his knocking atthe Moon Door never ceased. The Siva Guru is the goal and the way--Commanderinchiefandtheservant,theAwakeneroftheforcesofShakti--EternalVigilance in quest ofAnma-Lapa.What heightened joy it was tobeholdtheGuru'spageantofgraceandtheconsummationofhisrevelationsto us in the Sixties, culminating in our global Pilgrimage!At his biddingdidtheFivecommenceanEast-WestdialogueonApril29th,1963.Wesetsail on the SS. Chusan to the United Kindom andMalaysia to meet 'HisFriends,andsharethenoblethoughtsonSaivaSiddhanta.'Thepanoramaofthe Divine Child, His christening ofMa, the Pada Yatrais, Yagams andcommunityfarmingatChenkalady,withtheinterminablereadingsfromtheUpanishads,BagavadGita,DeviBhagavatam and theKandapuranam, andthepenetrating explorations into theSaivaTirumuraisandSastras, openedouteverexpandingavenuesofdivineconsciousness. ItwasallHis infiniteLeila!

“ThealmightySivaandGuruartOne.Nomorebirthandnomoredeath!He'sendowedmewithgracesublime.”

--Natchintanai.346.

Welearnt toseewithhis lensofGrace that IntrinsicEvil there isnot,andthatmiseryisnotabsenceofhappiness,butlimitedhappinessinaworldofduality and impermanence.Sivathondu implied devotional practices andyagjnas,pilgrimagesandworshipwhichwereallessentialdisciplinesinthe

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spiritualquestofdiscovering theGodwithinus.Swami's sacrificial illnessfrom 1961 to 1964 lit an unquenchable flame of devotion amongst hisdevotees, whence came the realisation that evenBhakti could be just asimperfect asKarma orDhyana.We learnt to be silent in his presence andawaited themanna that fell from his lips.Daywas indistinguishable fromnight,and theplayofoppositespreyed lessand lessonourcaptiveminds,releasedtoenjoyserenepeace.

Swami would take us backwards and forwards. He would recall manyilluminating reminiscenses of Chellappa Swami, his peerless Gurunathan.Sage Chellappar was completely free from any sense of obligation to actand its disastrous results. He would laugh at the ways of the world, 'amadman'whowalkedunconcerneduptheroadofthedomainofTruthlikeamajesticelephant.DevoteeswouldoftenfindhimattheTheradiinNallurengaged in amonologue, blissful in the realisation of the Eternal Self, intheperfectionofTruthAbsolute.

The resonantvoiceof theGurubecamesoftenedwith love inhis lastdayson earth. He would call upon the DivineMother, DeviThyalnayaki, andavow thatSheabides in the conscious coreof eachone'sheart, andwouldthereforeknoweachone's pain andpleasure intimately, andwould swiftlyrespondtothecallofHerunswervingchildren.Hewouldmakeussingthefour lines onThyalnayaki for hours together.Was She no other than theBeloved Guru, the Healer of all life's ills and forebodings? Can it be theSupremeIdentityhailedbythesacredScriptures?

“Itisthedivinepanaceaforallearthlyills......HenuturedmeandHedothabideinme.”

--Natchintanai.343.

THECONCORDOFMOTHERTHYALNAYAKI

In these manifold ways would Swami put everyone in the properperspective, and guide them in the knowledge of the Self. 'Properdeliberation and discrimination, truthfulness in thought, word and deed',were his simple exercises, and he set no home-work for his devotees.“Adore the God within you and sing His Praise”, was his bidding at alltimes during his last phase.Natchintanai Songs and the refrain ofThyalnayakiresoundeddayandnightinhisashram:

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“OhMotherThyalnayakiinrenownedVannai,Sourceofgnosisanddivinegrace,SivaKamiWhobestowedthegiftofKandasamy.Thisistherightmoment,MotherMine.”

Itbecamesignificantlyclearthathiswordscarriedprofoundmeanings,andwerelikethepolestar,apointertoexposeoneselftohisGrace.TheGuru'sboatwasfastapproachingthehaven--sunsetandeveningstarandafterthat--whocanknow?“Ihavenotleftanyoneofmylovedonesbythewayside.Iprepare to go, having done what could be done--to each according to hisneeds”,wastheMaster'saffirmationontheeveofhisgreatillumination.

TheSaivaPuranasrecountthatintheHallofThillai,Sivamaterialisedtheseaofmilkandfed thechildUpamanyuwith thecompassionofaMother.Hesangthesongwiththisallusion.

“Indwellerintheheartsoflovers,Oh,luminousinsight'neaththeseeingeye!Thoudid'stconjureuptheseaofmilkAndpervadethbothheavenandearth.”

--Natchintanai.119.

Hepunctuated itwith the query as towhen the devotee seated before himwouldeliminate theshroudofgloom.Silentlywasrelayed thereply to theguru,thatboththebattlewiththeunseenforcesandtheactofsurrendertohisWillweretheaccomplishedactsoflongago.Shesang,

“Inhomagemeek,thyhallowedonesimplorethyGrace,AUM.”

--146.

Itwas her indomitable faith that the eliminationofweakness dependedonhisGrace!Did not Siva asNeelakantan quaff the poison first, so thatHisdevotees could sip the nectar of blisswithout fear of the deadly poison ofthetriplemalas?WasnottheGuruaNeelakantan?ShetookupthemelodyofSwami'sfavouriteNatchintanai,

“Thinearewe,OhSivaAum!Thyfaithfuldevoteesarewewhoseekthysolace.”

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--145.

toward off the fear of frailty.The elixir of servitude --Sivathondu, whichHehadfullyenjoyedandcommunicatedintheNatchintanaipsalmswastheantidote--Gurumarunthu,againstlife'spollution.ThePhysicianchimes,

“Thetonicthatmakesmortalsimmortal,HaveyoutastedItandrejoiced?

--Natchintanai.140.

It was given by Swami for the last time on the night of the 24thMarch,1964 to the sorrowful Ma's choking query,whither Swami? His healingbalm was enshrined in the code ofEllaam Sari--His last utterance--“All'sright with God's Grace--In His Will lies the harmony of Perfection.”“EllaamSari is the resonanceofMuluthumUnmai--God Is.” TheMantraconnotesGod as the undisputed, unchallengeableReality of Everything inthemicrocosmandmacrocosm;ItinstillsunshakablefaithinHisPerfectionandinHismanifestations.ItconveystheideaofcompletesurrendertoGod,since He pervades every fibre of my being and all beings. TheMantracommunicates the quintessence of a life of perfect dedication, and reflectsthebeautyofGod-Realisation.

ItisthetestimonyoftheEternalVedas:

“Purnamadah,purnamidam,purnatpurnamudacyatepurnasyapurnamadayapurnamevavasisyate.Thatisfull;thisisfull.Thefullcomesoutofthefull.Takingthefullfromthefull,thefullitselfremains.Aumpeace,peace,peace.”

--IsaUpanishad--Invocation.

EllaamSarimarked thecloseof theSwami--Madialogueon this temporalplaneofrelativity. In thedivineharmonyofvoicelessSilence, itcontinuestovibrateandevershallreverberate.

“HemovedamidstusasSivam--allpervasive,HebeheldeverythingastheDivinewillofSiva.Hegaugedthetruenatureoftimeandspace,AndisOnewiththeSupremeinsereneSantam.

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--Tirumantram.Upadesh15.

Whocanmeasure the infinitegloryof theJnana-Guru?ThehymnofSelf-realisation,Nirvanashatka by Sri Sankaracharya unfolds the noblestconceptionoftheGuruastheWayandtheGoal.

“Iamnotmadeofbreath,orofthefive-foldmovingwind,Norofthesevenbiles,norofthefivesheaths;Speechisnotme,norhandsnorfeetamI;ForIamBliss-Consciousness,SivaisinmeandIamSiva.

Iknownohatred,norlove;Icovetnot,nordoesillusionshroudmyeyes;Ihavenopride,northetouchofanger;IbelongneithertoDharmanortowealth;IamBliss-Consciousness,SivaisinmeandIamSiva.”

AUMTATSAT.

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OURBEAUTEOUSLAND

OURFAIRISLEOFLANKA

OurfairandbeautiousIsleofLankaisacclaimedtobethepearloftheIndianOcean.Ithasaneventfulhistory.IntheAgeoftheRamayanaEpic,RavanawasthemostpowerfulKingofLankapuri,andhispleasuregardenswhereSitawaskept incaptivityundertheAsokatrees, and the fortresses, air chariots andweapons of the Rakshasa armies delineate hisgreatnessasamonarchofillustriousstature.HewasarenowneddevoteeofSiva,whowaspleasedwithhisseverepenancesandausterities,grantedhimtheboonsofearthlyfameandworldlymight.

In theheightofhis sovereignity, imbuedwith thedesire tohave theLordofKailas, histutelaryDietyinstalledinLanka,heexceededthelimitsofdisciplineddiscrimination,andattemptedbyhisinvinciblestrengthtotransfixMountKailas,thetraditonalabodeofSivafromtheHimalayanregiontothatofLanka.HewasfoiledinthisfeatbytheLordcrushinghimunderHisFeet;andfinallyitwashisastondingactofpenancethatsavedhimfromthewrathofSiva.Ravanarippedintohisleftthigh,removedthenervefibresandturneditintoa lyre, and sang praise of Siva. Then it was that Siva released him, pleased with hismortification. This episode of Ravana was constantly alluded by the Saiva psalmists tosignifythatpietyanddevotionalonewithoutpurityandhumility,couldnotredeemmanorgivehimpeace.RavanawasagreatHinduBhakta;yethiscodeoflifeviolatedtheHinduDharmaandhehadtopayforitdearly.

AgaininthelifeofRavana,hisinsatiableprideandlustmadehimcarryoffSita,thechastewifeofRamaofthepowerfuldynastyofRaghuatAyodhya,whentheywerelivingintheforest inexile.Ramamarchedwithhis army toLankaandconquered thevaliantRavanaandhandedtheKingdomtohissaintlybrother,Vibeeshana.Allusionsandreferencestothedownfall ofRavana caused about by his vanity, pride and inordinate desires, andSiva'stransforminggrace onhimabound in theSaiva religious literature andpuranic lore.ThedownfallofRavanawasanactofoblation.TheEpicofRamayana,universalinitsappealonlyhelpedtoemphasisethetriumphoftheforcesofgoodoverevil.

TheLankaoftheRamayanicagewaspredominatlyinhabitedbytheindigenoustribeswhoworshipped Siva and HisSakti, with Skanda andGanesha. “ThatHinduism andHindutemples existed at Anuradhapura, (the then capital of Ceylon) before the advent ofBuddhism”hasbeenreferredtobyChapman,C.R.A.S.C.B.TransactionsIII,P.478whoquotesRajaratnacari,page41.“TheearliestinscriptionstoobeartestimonytothepresenceoftheBrahmanasincelonwhichisevidenceoftheprevalenceoftheirreligiousbeliefs”--Paranavitana--JRAS.--CB.Vol.31No.84,1929.ThelegendarystoriesofKandapuranamand Dakshina Kailaya Puranam also support the view that temples at Mavidapuram,Tiruketheswaram,Koneswaram,MuneeswaramandKatirgamam,Teerthasorholybathingghats, together with the popular mandrams for feeding and venerating the religious

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worship,whichhadcontinuedincertainplacesunabatedfromthedimpasttothemoderntimes. As heir to this hoary tradition appeared Swami in the land of Yalpanam, theconservativecitadelofSaivism,andhissongsonLankaformamovingsymphonyofloveanddevotion.

After his initiation by Sage Chellappa Swami, Swami was in the habit of undertakingyaatraitodistantshrinesinLanka.Inthecourseofhispilgrimagesintheearlydecadeofthetwentiethcentury,SwamihadtheopportunitytotraversethelengthandbreadthofthisfairIsland.FromMurugan'ssanctumatNallurtoPunakariAmmanacrossthelagoon,andfromKandavanakadavaiinPointPedrotohisownbirthplaceofMavidapuram,andfromManipayMaruthadyPillayar toPandathalaichiAmmanatMadduvil,hehadwalkedwithunerringstepsinthecompanyofhisGuru,SageChellapaSwami;andfrom1910,hehadtaken solitary long distance pilgrimages to Tiruketheswaram, and on toWattapallai andKoneswaramatTrincomlee,andskirtingtheeastcoastbythefootpath,hehadspenthisreclusedaysatSittankudi,BatticaloaandTirukoil.

NoComing--NoGoing

Manya time,hehad related incidentswhenhe trekked theVeddha tractsofMoneragalaandBibile toreachtheabodeofMuruganatKathirgamam,skirtedby theManicaGangaand the seven hills ofKathiramalai. His itinerary took him across the hilly regions ofKandy,HaputaleandBandarawella,BalangodaandRatnapura,whennaturewashissoulcompanion. TheNamunakula and Piduratalagala ranges and glades of Haputale, theDunhindaandtheDiyalumafallswouldhavegreetedhimduringmanysummers,andthecityofColomboanditssuburbstoowouldhaveregisteredhisperiodicvisitstomeethisfriendsthere.Thenagain,Muneeswaram,KurunegallaandAnuradapuraandhisoldhauntsofMurikandyandKilinochitoowerehisfavoritetargetsinhisPaada-Yaatrai,asalsothemanyislandsacrosstheJaffnaPeninsula.

Hewouldoftenrecounttalesofhissojournwithpeopleofdiversecreedsandcastes,andinhisreminiscences,hewouldalwaysstresstheunitiveexperienceoftheoneworldandOneGod.

Wherever he went, and whomsoever he met, Islamic friends and moulavis, Buddhistvillagersandtheirhighpriests,theKandyanpeasantsandveddhasinSouth-EastCeylon,Christianclergyand laymen,aswellasHindus fromeverystrataof society,appeared tohimasmembersofoneanother.

HesharedwiththemthewordsoftheGuru,inhisunquenchablethirsttomakeknownhisGuru'sfourgreatutterencesknownasthe'Mahavaakiam'.HeexperiencedthetruthoftheOneUniversalBeingmovingintheworldoutside,aswellasintheheartofeverymanhemetinthehighwaysoflife,andsawthethegloryoftheGraceofSivairradiatingineveryparticleofbeinginthisbeauteousisleofLanka.

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Thus theOdesofLankapulsatewith anaerial spontaneity and rhythmofunitywith theOne, all pervading spirit of God, and the truth of His immanence in the world ofmultiplicity,where there canbenodivisivebarriers ormanmade artificial boundaries tokeepmanseparatefromman,withoutfacingeachotherinanendlessdialogue.WhenonehasfullyconsecratedtheenergiesofhisheartandwilltotheLord,therecanbenoenmity,no evil, no discord, and no disunity. When the whole world is filled with His radiantPresence, our Sivathondu is but to pour our heart-melting worship at the altar of HisgraciousFeet.BhagavanSriRamanaputsitsuccinctlyinhisThirtyVerses:

“AndBody'sserviceisRitualthewealthofitsadoration.AndtheserviceofSpeechisprayerandpraise,clingingtotheWordthatredeems.AndtheserviceofMindisMeditationSoiseachexcellentabovetheother.

AndtheRitualtheLordloves,theAdorationthathetakesuntoHimself,istheserviceofallcreatedformsas,verily,formsoftheLord.ThisisthebestAdoration.”

SwamiurgesuponeveryonetoservetheLordbyservingoneanother,asallformpartofHimself.We cannot know the totality of this Immense Reality thatmoves theworld ofobjectivephenomenaandempiricalexperiences,aswellastheheartofman.HeIs:ThatIs:Whatwe know is only fragmentary experiences on the objective plane, andwe have topenetratetheveilsofperceptionwiththeseeingEyeofhisGrace,todiscovertheunityofthe self within each one, andwith the Self in the Cosmos. “The Truth of theAbsoluteReality--'MuluthumUnmai,'istheessenceofGodhead.”

Swamipersistently remindsus toknow the self: “Seek toknowThySelfby thySelf,” isSwami'sgreatutterance--Maha-Vakiam.”

InthevisionofSwamitherefore,LankaisthelandofExperienceoftheblessedSeers.whohavewalked in righteousness and love. It is the land that has nurtured noble sages likeKadaiSwami and ChellachiAmma. It is the land of the combined might of Rama andRavana,virtueandvice, loveandhatred,peaceanddiscord,where theplayofoppositeshold sway on the surface. Swami sees underlying the external contours, the sacramentallayers of revelation of Truth and Wisdom; and theVisvarupa-Universal vision ofmanifestation,mergingintotheluminouslightofOneness.Inastateofecstaticrapture,hetriumphantly acclaims formlessworship. “ThatOne iswithout formor attributes.Let usworshipforevertheFormlessTranscendentalBeing.

Againandagain inmanyagemofpurestrayserene,Swami'sclarioncall tomeditateon

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Sivaatall timesand inallplaces isheard.“Takeup theshieldofGnosisand realise theSupremeOne,astherockofwisdom.”

“IntheharmonyofuniversalOneness,realisethatYouandI--myselfandThyself--areknitinindissolubleunionwiththeinfiniteReality”:

“Thereisnothingwonderfulnorirrelevantnorevendiscordant”:

“Inblissofharmony,inthesupremefelicityofHiswillliesourPeace”

--Natchintanai.347.

LORDOFLANKA!BETHOUOURREFUGE

OhFather,Lifeoflife,MyLoveandSupport!

MatchlessOne,Eternalbeing,SourceofSerenity!

UniversallyacclaimedlordofillustriousLanka!

OhSupremeSivawhosemightandbeautyaremanifestinthe

universe,andatwhoseFeetthewaveringRavanalies

oppressed,ThouRuleroverLanka'splains,BeThouour

Refuge.

ThouPrimalBeing,pervadingallelementalforces,Guruand

Sishya,LightdivinethatradiatesinsunnylandofLanka,

ThouartourRefuge.

Sivawithallthysignificantemblemsofimmanentdiversity,NectarsweetwhorulethoverthesharesofthegoodlyblessedLanka,BeThouourRefuge.

Soulofmysoulandyetbeyondtheconciousnessofmanandcelestials,allconsumingEffulgence,InfiniteTruth!ThoupreciousGemofenchantingLankawithpeacocksandcuckoos,ThyRefugeweseek.

Farbeyondrelationshipsandassociations,artthoutheimperceptiblePower,thatarteverythingandnothing.MajesticSpendourthatdazzlesaloft!Fatherwhosupports

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thevehicleofrighteousstrength,LordofinvigoratingLanka,ThouartourRefuge.

TheinfiniteWillholdsswayoverallbeings;myGuru,whomtheadeptsinobeisancepayhomage.JewelofWisdom,adorableRealityevokedbythesaintlydevotees,bounteousLanka'ssovereignRuler,ThyRefugeweresort.

TheOneandtheManyartThouLord,whoseabodeistheHimalayas.ThouwhovanquishedDakkanandarttheconsortofthealluringSakti--OhLanka'sdivineTeacherrecoveredbyYoganathan!ThyRefugeweseek.

SternlydidThoudestroytheprideofdoubtingascetics.TheeternalFeminineconstitutespartofThyForm.ThyfieryEyedidburnthedeludingCupid.OhLordSivawhoreignsoverLanka,ThineareweinRefugemeek.

DayandnightItoiltoeasemyworldlywants.WillThounotpitymyweaknesssoabject?WhatshallIdo?MyGuru!TowhomshallIturn?ResplendentLightofthebejewelledIsleofLanka,ThineinRefugearewe.”

--Natchintanai.99-100

Blessed indeed is thebountyof such intensedevotion, evokingSivaas intimatelyas theprotectingRuleroverLanka'sfairandpleasantlands!ThedevoteewhosingsthiscanzoneenricheshisownexperienceofSiva(Sivanubhuti),andupliftstheheartsofthosewhoheartheseplaintive strainsof sweet surrender to theLord'sWill. “Conquer thyownEgo-selfandprayuntoHim,andthereisnoonetoequalyou.”

ThisisthepromiseofourGurunathan.

EternalistheLordofLanka.All-powerfulisHislawandinfiniteLoveisHisLanguage.This EternalHimself is in all.Adoration toHim, the immaculate sourse of allWisdom,Truth and Love. Lanka'smansions of beauty are saturatedwith the love of themajesticinfinitepowerofSiva.“ThereforetherememberanceofthedivineNameisthepanaceaoflife'swealandwoe.Chantthelettersfivewithoutceasing,untroubledbyotherthoughts,andlivewithoutenvyinthepurityofheart.”

HAILSOULOFLANKA

HisistheLandofbeauteousLanka.FromthethralldomofdesiredothHesave

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ThosewhoponderonHimatsunriseandsunset.Hehasneitherbeginningnoranend.

GraciousisHe,whodancethinsacredThillai.Entwinedwithserpentsandgangaflowingdown.TheywhosingHisgloryfindrelieffromanguish.He'sdrawntoEelam,thelandofchasteTamil.

GrantOhLordbracingEelam,ThyGraceThatIbenotoppressedbyLife'sburdens,Butcontrolmyfacultiesgrossandsubtle,Andpourmyheart'soblationofloveforThee.

GrantthatIenjoytheboonofliberalityalwaysAndtheidealvirtueofnothurtinganyone.ThatIholdfasttoTruthevenatthepriceoflife,OhLordofLanka,worshippedbyceletialdevas.

GrantthatIsharewithmykindredwhate'erIhave,Andnotcausefrictioninthecompanyofthevicious,ThatImaypassmydaysindiscreetprudence,OhLordofLanka,adoredbythewholeuniverse.

BeauteousLordofLanka,KingofThillai!WhoamItofathomThee,Essenceofallforms?LifeoflifeartThouandsoulofexistence,GuruandSishyaandoverlordofallartThou.

EverpresentinIyaru,OhBlissfulDancerInseparablyknitwithSakti,OhSivaWhoreducedtoashesthegodoflust!Thou'rttheGodoflovelyisleofEelamtoo.

IncomparablesourceofLife,Lordofasceticsrare.AndcomelyParwathli'sadorableWealth.

ThouartGodofEelam'sverdantpastures.ThouwiththeinsigniaofGraceandconsortUma,Whohealsthewoesofworshipperstrue,ProtectusOhcustodianofthesevenworlds!AndbestowThyGrace,OhLordofLanka.

Grantuspuritydevoidofmeanness,AndawilltopraiseThydevoteestrue.

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OhNatarajwhoexaltsthefawnlikeGowri!Thou'rttheGodoffragrantLanka.

--Natchintanai.91.

Swami floats in the perennial stream of translucentWisdom, Love and Goodness, thatflowstheBlessedAbodeofBliss.Intheecstasyofjoy,HebidsusofferthepetalsofloveandpraisetheLord'sGoldenFeetincessantly,andchantthemysticLettersFive:

“ItistheincomparableLordwhocametomeinthemajesticformofGuruandcaptivatedmyheart.”

“InfinitelygloriousinHisTranscendenceAndyetunsurpassinginthebeautyofImmanence,ThosewhoseeHimthusingraciousformsAstheirBeloved,theytriumphinblisseternal.”

--Natchintanai.93.

LANKAOURABODE

Inthismellifluoussong,SwamispeaksofLankaasthelandblessedwiththeimmanenceofSiva.Itisthelandwhereweseeinallthephenomena,thebeautyofSiva.

“Inthis,ourLandofLankaAll,AllartSivam,mydear.”

--Natchintanai.143.

Wehearhisplaintiveaddresstoallyoungchildren:

“ExperienceSivamasLove,AndrealisethatweareThatCultivateLoveintheheart,OhSon!Ariseandawake.Dothyduty,doitwell.Befearless,myboy.Lankaisourdear,dearland.”

--Natchintanai.143.

Again, Swami chimes sweetly in praise of Nallur, the beauty spot in Lanka, where hisbelovedGurushowedhimtheroadtoFreedombytheavenueofself-knowledgeandself-conquest:

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“KnowtheSelfbythySelf.Beingis,everis.HecamelikemymotherTobeauteousNallur,mydear.”

--Natchintanai.143.

Downtheages,theGuru'scalltothedevoteesofSivainLankacanbeheard:

“NoevilshalleverbefallthosedevoteesWhoknowtheirowntrueself,AnddiscernSivamwithintheirinnerself.”

--Natchintanai.142--143.

OurfairIsleofLankaislappedonallsidesbythebluewatersoftheocean;hillsanddales,lovely cities and green paddy fields, swift flowings rivers and luxuriant vegetation,waterfallsandgoldendomesaddtothebeautyofthislandofLanka.“Whoendowsthislandwithsuchcharm?TheLordwhoisunknownevenbytheDevas;theGodwhohasbeenextolledbythescripturesandworshippedinallagesinthetoweringtemplesofMaduraiandThillai: Hewhoabides inmyheartasLifeofmyLife,andwhois theprimeremoverofall thatweseearoundusandwithinus,andbywhoseinfinite, infinitegrace,weenjoyallthatisgoodandblissful:theinvisibleguidewhodispelsallterrifyingandinauspiciousforces:HeindeedistheLordrevealedtomeinlovelyLanka,wateredbymanystreams.HisfragrantFeetareforevermyconstantprotection.

--Natchintanai.97.

NALLUR--TheGoodlyCityofMuruga!

Speed to the hermitage ofSwami, to ponder andbroodover the holyFeet ofMurugan,whowieldsthecockbanner!Nallur!ItisthecharmedcityoftheGuruwhoenactedmanyamovingpageantwithhisfaithfulyetstalwartdisciple.ItisthesanctumofthebelovedSonofSiva,Skanda,theCommanderofthearmiesoftheDevasintheirfightagainsttheasuricdemonicforcesofevil.HeisKandaSwamy, inwhose temple in thishamletofNallur, isenshrinedtheVel, thesymbolofJnanamorwisdomoftheGodhead.Mavidapuram!It isfamous in history as the link between India and Ceylon, a place of manymiracles andhealing springs; and the templeofMurugan towersaboveall else, as theguardiandeity.YogaSwami,asthegiftofDivineGrace.ThereisyetanotherLanka,thathasbeenextolledbySwamiinNatchintanai.ItistherenowedcityofKathirgamam,thehamletofValli,theeternalbelovedofMurugan.

KathirgamamisthesanctumwhereMuruganinhisformlessstateholdshismysticunionwithhisdevotees.HeistheeternalLoverofValli,theentrancingveddhadamsel,typifying

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theconsummationofLoveinthehumansoul.TheAnmaisforeverpursuedbytheGod-Lover,Kandavel--whoisMuruga.

“WhydoyousearchfortheLoverWhohastakenhisabodeinyourheart?HeistheLightofKathirgamam!”

--Natchintanai.191.

YESONSOFLANKA!

“Ponder,meditateandworshiphopfullyallthedaysofyourlife,yewhodwellinthepleasantvalesofLanka,onthesacredFeetofMurugan,whobearsthecockbanner,andbefreefromperilousdangersandpollutionsinthisworld.

RememberandpayyourhomagewholeheartedlytothesweetFeet,fulloffragranceandelixir,andgetridofyourloadofhumanills;findyethebalmtotransmuteyourlives,allyewholiveinthegoldenisleofLanka.

Evanescentarethepleasuresthatsurroundus,encagedasweareinthehumanbodythatdecayswithtime.Whywastourprecioushoursinsadtidingssofleeting?MagnifytheFeetofthesix-facedArumugawithsteadfastlove,andrealisethytrueessence,OhLanka-born!

KnowthattransientisyouthandimpermanentinLife.HenceholdfasttotheFeetofVelan,soancientandyetsoyoung;offerHimthyearnestlove,andberequitedwithlastingjoy,OhyewhodwellinfairLanka.

OhcitizensofLanka,clingwithsteadfastzealtotheradiantFeetofMurugan,surpassingthewisdomofthewisestandbeyondhumanperception,andgaintheendsofvictoriousliving.

RenounceallunworthydesiresandpersistinpraisingtheholyFeetofMurugan,andthenshallceaselessshowersofgracerainuponyoumostopportunity;andofthisbecertain,

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mycomradesofLanka.”

--Natchintanai.97.

“YebelovedofLanka!Intheworld,yeshallhavetriblation,butfearnot!PledgeyourundyingloyaltytothegraciousFeetofVeylan:andspendthewealthacquiredbyrighteousmeans,inbefittingways,andalwayshelpthehelpless.Cantherebeanythingamissorlackingtothose,whoworshipHimwithfervantandsinceredevotion,inthisancientLandofLanka?

“Lanka,HisTemple!HeisnotonlymyBeloved,butalsothedistilledsweetnessofevery-oneinthisworld.ThismatchlessOnehasHisfixedabodeinthefertilegravesofLanka.FutilehadbeentheeffortsofBrahmaandVishnutoknowthemajesticsplendourofSivawhocherishestheSaktiatHisside,andwhohasmadeLanka,Histemple.”

--Natchintanai.103-104.

THECALLOFLANKA!

'HewhowouldpraiseSiva'slustrousFeetwithinsatiableLove,canneversufferonearthfrompangsofsorrows.TakeinandponderonthewordsofMaster.HisnativityisinthesweetandspicedLanka.”

“TheywhoworshipwithflowersandinvoketheAlmightyLord'ssacredFeetshallattainbliss,eventhoughuntutoredinotherlore.BroodonthesewordsoftheSonofLankaandassuagethegrief.”

“LettheName,theletters-FiveofSivabethystrength,asalsoHisFeetsocompassionatelytender.'TisjoyfultochantHisPraise.ListentothisedictoftheSonofLanka.”

“Donotfear;Donotaskalmsorbeg.ChantintimatelythelettersFive.Letitsrhythmkissthyheart.”

--Natchintanai.270.

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“OhSonsofLanka!TheGurudivinespeaksfurtherontherighteouswayoflifeinadetectablemanner.”

HebidsmeoneandalltocastofflethargyanddepressionwiththeunerringgiuidanceoftheSivaGuru,andtofollowHislead:

“DoallactionsinconformitywithHisWill.”

“Thenandonlythenshalldawnthetruthofknowingone'seternalSelf.”

“Theknowledgeoftheselfisthehighestwisdom.ItleadstotheperceptionoftheintegralcommunionwithSivam,whenthereisneitheryounorI”--

“HeistheLordwhodonstheyoungcresentonHiscrown,WhofromThillaibestowsgraceontheweakandinfirm.BeforeHislotusFeet,mornandevetheyprostrate.EverbounteousismyblessedlandofLanka.”

--Natchintanai.105.

Swamimakesusrecollect intranquillity, thepoignantwordsof theSonofLanka,whichpoint at the play of opposites and themultiple ties of kith and kin, getting dissolved bysinging thrice a day, the constant refrain in praise of the Feet of Siva in order to attainliberation:

“SinginexultationoftheBeatificFeetoftheEternalBeloved,withoutsorrowingovermissedopportunitiesandsinisteractsofpastyesterdays.SteepthyselfindeepcontemplationofthewordsoftheSonofLanka,andattaintheserenepeaceofperfectharmony”

--Natchintanai.107.

MYHOLYLAND

HesearchedformeinthecoconutgrovedLankaandmademe

Hisown--Hewhononecaneverapprehend;Heitwaswhomade

meknowmySelf,inandthroughmyself.

Heismoreendearingintenderlovethanthedearloveofmy

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mother.

TooneandallisHetheTambiran,thematchlessSupremeLord.

HecameonHisownaccordtoliberateme,evenme.Never

shallIcommitviolence,norwillIutterfalsehood,remembering

alwaysthewordsofmyGuru.AssuredamIoftheimpermanance

ofthisbody.OhLanka,myholylandwherecloudmessengersenrichhergroves!

WillIeverforgetHimwholeavesmenotforasplitsecond?

Greaterlovehathnomotherforthisbondsman.

Heindeedshowedseverityincrushingtheten-headed

Ravanaindaysgoneby.OhLanka,fringedwithpalmyrah

andcoconutpalms,thehomeLandofthishumbledevotee!

TheAll-pervader,unseenandunknownbyBrahmanand

VishnucannotenduretheseparationfromHishumble

devotee,evenforthetwinklingofaneye:Heactivatesthe

mindoftheholyseers.

Behold,mybeauteousLordofLankablessedwithGod's

plenty!

HisbenignGracesavedmefromlife'stribulations.

IncomprehensibletotheGodsBrahmanandVishnu,isHewho

istheessenceofWisdom.LetusrevereandworshiptheOne

whoisbeyondFormandattributes.OhLankawithlucious

groves,thesacredlandofthislowlydevotee!”

--Natchintanai.105.

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LANKA,OURMOTHERLAND!

“Thouartthewitness,ourmotherlanddearThatnoevilcaneverbefallus.”

Thesunofsplendourroseinluminousity

O'rethisancientearthandcaptivatedus

ByHisraysoflove;subjectareweofnone.

Fledofthedeedsofyore,supercededbyblissdivine.

MoralexcellencemarksourmotherlandofLanka.

Hewhoisbeyonddesireanddesirelessness,

OfHisownaccordcameandmademeHiscaptive.

Subjectsareweofnone.

Nomorewillwewallowinfalsehoodorslander.

OurhomeisLankawithverdantricefields.

We'llnotfeelrestrainedtowithholdfromgiving,

Butevincelovetonooneandallalike.

Inheritorsareweofendlessbliss.

Tononearewesubject.

TheLordofThillai'sFeetshallwereflect,

AndpineweforLanka,ourmotherland.

Whenothersharmus,weshallnotbemoved.

Likeatortoiseshallwesubdueourvagrantsenses.

Subjectsareweofnone.

“TisjoyfultoworshipSivaandsingsweetpsalms.

WeshalldowellinLanka,ourmotherland.

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Thefoesoffearandwrathshallwerepel.

Anddesistfrommultiplyingdesiresmanifold.

Tononearewesubject.

ThevibrantLettersFiveshallresoundinourhearts,

Aswechantitwithfervantdevotion.

BeauteousLankaisourhappyabode.

Oureternityhasneitherabeginningnoranend.

ThismysticexperienceisoursbyGuru'sgrace.

Noonecanwieldswayoverus.

Thelandofdalesandgladeswithlakesandrivers

ThatisLanka,ourlovelymotherland.

WithmindstunedtomeditateonThee.

AndeyeseverwatchfultobeholdThee.

OurheadsinobeisancebowinThyworship.

We'renotsubjecttoalienallegiance.

Mornandeve,weshallpraiseandworshipThee

AndmeeklycherishtheFeetofLanka.

We'llacclaimthatthere'sbutoneGodforall

Noevilshallwecommit

Tononedoweoweallegiance.

Violence,avarice,andangershallweeschew

Andsteadfastlyreflecteverandanon

ThatLankaisourstablehomeland.

Attunedinyogicquiescence,

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We'llremainimmortal,illuminedinwisdom.

Weowenotallegiancetoothers.

We'verenouncedkithandkin;

We'veespousedtheunborn,ancientBeloved.

BlessedareweinLankaforcertain.

Consciousareweoffleetingjoys,

Ne'ershallweforgettheFeetofSivaperuman.

Norshallweliveundersufferance.

Sorrowsshallnotassailusnorshallwe

beenticedbymundaneesteem.

IrrestibleistheexpanseofLanka.

Lo,theGodofLankaisthesupremeLord.

He'llnotforsakeus,forguardianLordisHe.

Who'llguideusfromthewilesoftheworld

Heisthesovereignlordofthedevas.

AdorableisourGod,sofullofbenevolence.

He'stheLordwhograntsuswhate'erweseek

AndinHissacrificiallovedowethrive.

ImmanentinallisourLord,allpervading.

HisfierylocksstreamingwithGanga;

ImmortalisourLord-GodofFiveLetters.

Hepermeatesearth,air,andwater

AndethertooHepervades,scanningdarkness.

SpiritsofthedarkrevolvearoundHisorbit,

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AndHedwellsinstatelyLanka,

Thelandofmagnificentmansions.

--Natchintanai.315-316.

SIVA--THELORDOFLANKA

Mothermine,

Fatherfine,

Gurugreat,

Alltheseinone--

ThatistheGodthatentrancedme!

Hisambrosiaisrelishedbymindfullovers;

Hewhoprevadesnowhereandeverywhere,

HemademeknowwhoIam,

Expiatedaremypastdeedsofyore.

TheGodofmyforefathersismyLordtoo.

SivaisHisname,

AndHedwellethinpalm-girtLanka.

Herejoicethwiththelearnedandtheuntutored.

Hiddenmysteries,Hemakesknown.

Hisknottedlocksupholdtheflowofganga.

HisforeheadglowswiththeluminousEye.

HewhoistheuniversalGodismyLordtoo,

Andtheyaregodswhoexperiencethistruthinlife.

SivaisHisname.

AndattractiveLankaenjoysHisaccess.

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HebestowsgraceonthosewhotrustHim.

Theembodimentofwisdompraisedbytheworthy.

HeistheHealerofafflictionssore.

TheSupremeOnelaudedbyVedantaandSiddhanta.

Heisinunisonwiththechosengoal,

Adoredbyelephant-GaneshandthesixfacedMurugan.

TheLordisHewhodwellsinthegladesofLanka.

Heistheunfailingguideinthisbirthandnext.

TheLordwhosegleaminghairadornsthecresent.

All-embracing,steadfastlikeparentalloveisHe,

Manifestingonearthinhumanformlikemyself,

Abhorringalldelusivearroganceandvanity.

HeistheGodadoredbyfreshopenedflowers.

InLanka'sbeauteouslandsHelovestodwell,

OurLordwho'sthesweetestoftheheart.

Incommunionwiththedisciplinedaspirants,

HeistheLordwhoiseternalandchangeless,

Heistherockofgnosistotheknowers;

TheElderwhocameonearthtosueajustcause,

TheLordwhorejoicesinthedivineChildwithVel,

TheLordwhotranscendslikesanddislikes,

He'stheLordwhodwellsisLanka'ssylvangroves.

--Natchintanai.31.

ThisisthemagnificatofSwamiontheformlessAbsolutetakingtheformoftheLordof

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Yogis, the power ofmanisfestation,whom he experienced as the Immutable Parasivam;andwhomhepercievedwiththegnosticsightgivenbyHisGuru,SageChellappa.Swamihailed Siva as the Supreme Being, Imperishable, the great Refuge of the universe, theundyingGaurdianofDharma, theOneReality tobeknown, felt andexperienced.He isinfinite in power and yet out ofHis immeasurable grace, this radiant conciousness, thisgerminallightoftheimmanentprinciplemanifest,tookHismeekabodeinthefairIsleofLanka'sbeauteousgrovesandglades.

It is a kaleidosopic display of the static aspect of the ultimate Reality, embracing theinherent kinetic energy containing all polarities and potentialities, the ultimate point ofpower; and this great Power is sung as the indwelling Soul of Lanka by Swami, whoacclaims that all manisfestation revolves round the Sun of Truth. “From everlasting, toeverlasting,Itiswhatitis.”--

When one fuses the seperate elements of one's being, one realises the unity with theuniversal Being. When all duality ceases, the soul is in union with the transcendentalConsciousness.St.Tirumalarstatesitinhisowninimitableway:

“TheshadesofdarknessweredispelledbyHisraysofGrace,WhenHeimprintedthecoralofSivamonthecrystallineAnma.”

--Tirumantram.114.

InhissongsonLanka,SwamibringstotheforethegloryoftheOnewithoutasecond--“Torealise theformlesswithinone's livingformis toreachthebasisofallforms.Allfinite formsofexperienceare inseperable fromthe infinite. Ina rapt synthesisofpureconsciousness,risingaboveandbeyondspace-timerelationship,onlyonesinglemomentisactual;thewholeuniverseevolvesinthatonesinglemoment.”

In this Ode on the Lord of Lanka, Swami integrates all forms and enables us to gainintuitionoftheendlessplayofthePowerofSiva:

“Healonesees,whoseesallbeingsashimself.Theunknowniswithin,ineveryatomofourbeing.WhoartThou,whowhenknown,allisknown?IamHe;HeamI;weareThat.”

If one fully enters into the experience of 'Thou art mine and I am thine,' Reality isapprehended.Itcompelsonetoemptyonesmindofimagesandpreconceptions.Withamind so emptied, one truly feels the impact of the Guru most forcefully. Its force isaccessibletoonewhocanseeandassimilateitsimpact.

OurGurubidsustakeupthemantraofSivaasourshield,andtoreflectontheOnewhoispresenteverywhere.Hebeckonsustobeuntouchedbyworldlinesslikethelotusinwater,

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andtoleadapurelifeandfreefromenmity:“BekindtoalllivingthingsandseeGodinall,andletyouractionsbeperformedtoaspiritofreverenceandaffection.”Wearisefromthesenseofslumberofunrealityandseektofollowinhisfootprints;wegiveupegoismandpride tobecome thedustofall feet. In thepoems that follow,he infusesuswithanabidingloveforthegnosisofGod.Itincludestheideaofloveaswellasknowledge,theunionofwhichistruewisdom:

“AdoredbytheSeers,ThouTruthimperishable,Sivaofgoldeneffulgence,ThouarttheLordGod.”

--Natchintanai.31.

ENKALVALANAADU

On thewingedmelody of grace, theGuru speaks of the blessed land, the abode of thesatisfied saints and servitors of Siva. It is the realm of the liberated souls and into thisdomainof 'Mukti'which iswithin eachoneof us, theGuruopensupvistas of gloriousvision.“Beholdthemansionwhichiswithinyou!Thoushallhavethekeyfromme.Openandenterintoitseverlastingheritage.”Hisvoiceringsclearandelevated.

TheGuruhaswatered thedesert sandsofourbarrenhearts andanoasishas sprunguptherein.Hehasshoweredthewatersofgrace,and'neaththeshelterofitssoothingshade.wehavecomeintoourowntruebeing.Eternalarewe,theprogenitorsofTruthdivine.HebeckonsustojointhebandoftheinheritorsofthisblessedLand,whereexistenceabsolute,consciousnesssupremeandperfectbliss,satchitanandam--holdsovereignsway.

We'llariseandgo,andfollowhimrightnowtothehavenofourquest,--EnkalValaNaadu--andpledgeathishallowedFeetinanupsurgeoflovetheeternalservitude,ourofferingofSivathonduinspeechlesssilence.ListtoohisOdeontheBlessesdnatureofHisAbode--TheIsleofExperiencerevealedbyHisGuru-Gem.

OURBLESSEDLAND

Thisindeedisourblessedabode

Wherelove'sministrelsyprevails.

WhereSivafavourstodwell,

Wheretaresofgriefareweededout,

Wherefallsthepurerainsofgrace,

Whereabundantcropsofjoydoflourish

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Wherewaywardsensescannotdecieve,

WheremyinvincibleGuruwonmeinpinninglove,

Andrevealedtomethisbenignlandsoblest.

Thisindeedisourblessedterrain

Whichhasneitherbeginningnorend,

Whichisallpervasivelikethesky,

Whichisencircledbythepureseaofgrace,

Whichfullofpromiseexpandsonalleightdirections.

Inthisnoblelandsofullofluminouslight,

Andacclaimedhighbysacredscriptures.

OurLordwho'slifeofourliferevealedtome,

Hisradiantfeetdivine--Blessedlandofours.

Thisisindeedourblessedcountry,

Wheretheharbingerofdeathdothnotapproach,

Wherethefeverandfretofthemindceases,

Whereflowsthetranslucentstreamofclearvoid,

Wheretowersthepeaksofhighmountains

Wherescintillatesthesparklingsunshinefore'er,

Inthisbounteousland,HeCapturedmeinlove,

Andsavedmefromthesnareofdelusions.

HisroseateFeetHeshowed,inthislandsoblest.

Thisindeedisourblesseddomain.

Hereinthescorchingworldlyoutlookwithers,

Andasublimesenseofharmonyprevails.

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Thecalmofwisdominraptsynthesisholdssway,

Wherecurrentsofpureblisswelluponallsides.

Theanimatingdanceofenergythrillsourhearts,

Inthisbeauteouslandcherishedbytranquilminds,

MyFatheroverwhelmedme,whileyetanovice.

Ahsweetseatofbenevolencebeautific!

Thisindeedisourblessedrealm

Wherechainsofbirthanddeatharereftasunder,

WhereintruththeLordisnuturedinthesoulofman,

Wherespreadsthegracioussheildofmoon-litrays,

Thatreflectserenitylikethecalmdeepblue.

Mypathbedimmed,Ifaintwithfearandfall.

Myachingheartdistraught,tearstorrentialgushforth,

InwearyanguishdoIlanguishforhissolace

AndHelightensmeofmymortalfears.

BlessedLandwhichdothmanitesttheillumedGuru.

--Natchintanai.22-23.

ThisOdegivestheveryessenceofsublimespiritualwisdom,andthekeytotranscendentalrealisation. Eternal Bliss wells up from the springs of perennial Love, deep within theconciousnessofeachoneofus.wami'sclarioncalltotheSivathondaristorealisetheSelfandenterintotheheritageofthisBlessedLand--EnkalValaNaadu.

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GURUAMRTATTVAM

THETRADITIONOFGURUPARAMPARAI

Themeditation onNatchintanai by theNatGuru constrainsus to recall thesongs of salutation on the Guru by illustrious sages from our Holyscriptures.ThelivingtraditionconnectedwithaReligionisassignificantasthescriptures,andagreatteacherisalivingscripture,becausehemaintainsin an unbroken succession, the purity of the tradition. His realisation ofperfect freedom and peace helps to preserve what is vital in the originalrevelation.

Hinduism lays great stress on the sanctity of a Guru, and the teachingimparted by the living voice of a Guru. He is the oracle of God who iseternal, and who never ceases to function in the dimension of time andspace. the lamp ofTruth has been kept burning brightly from theVedicage,rightdowntothemodernagebythisGuruParam-parai inHinduism.Every Guru is the lamp post on the WAY to the true goal of man'sliberation. It revolves upon the Guru that he should enable the votary toreachthesummitofGod-realisationwithoutlingeringonthewaysidenoratthesignpost.

InSanskritGurumeanstheremoverofdarkness.

“GuharamandhakaramcarukaramtejaucyateAjnanagrasakambrahmagururevanasamsayah.”

--GuruGita.

InSaivascriptures,theTeacherisknownasAasaan--

HeisonewhoguidesanaspiranttotheHolyFeetofGod,whereI-nessandmineareannihilated.Toquicken theAnma,bookknowledge is inadequateand the impulse must come from another realised soul. The enlightenedTeacher fromwhom such an impulse comes is called theGuru-Paran, thepath-finder,thedispellerofignoranceandtheilluminedGuide.

THEROLEOFTHESATGURU.

Natchintanai

“Transcendingallmutationsofformandattribute,

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SurpassingallfinitemeasureistheGURU,Anembodimentofthehighestwisdom.”

TaittireyaUpanishad

I nSikshavalli is an illustrious passage where the Guru bids his disciplefarewellanddelivershislastupadesh:“Speakthetruth;Practisevirtue.Letthere be no neglect of your daily reading. Give unto the teacher what ispleasingtohim.”

“Satyamvada,dharmamcara............Svadhyayanmapramadah,Acaryayapriyamdhanamahrtya.”

1.11.1

ThenfollowstheexhortationtotreattheGurureverentiallyasaGod--

“Acaryadevobhava'--'Beonetowhomtheteacherisagod.”

Swami bade everyone of us to read and digest the above text and thecommentaryinSanskrit,EnglishandTamil.Itembodiestheessenceoftheteachings of the different teachers like Satyavacas,Bhrigu, Paurusisti, andTrisanku, to their disciples, eachpointing to aparticularpathwayasbeingefficacioustomakelifefullofbrilliance:

“Satyam--PursueTruthasthegoaloflife.ThroughTapasorpenance,onecanachieveenlightenment.ByDetachmentcanyoureachthegoaloflife.JnanamorWisdomcanillumineyourlife.Purityinthought,wordandactshallsurelyleadyoutothegoal.Inselflessserviceliesthesecretofliberation.”

ThusdotheseSeersdeclarethattheelixirofineffableblissflowsfromanyor all of these pathways, which the seeker of God is urged to pursuesteadfastlyundertheguidanceofaGuru--theenlightenedTeacher.

MundakaUpanishad

LethimapproachateacherwhoislearnedintheScripturesandestablishedin Brahman. Unto him who has approached in due form, whose mind is

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tranquil, let the teacher teach in its very truth that knowledge aboutBrahmanbywhichoneknowstheImperishableperson,thetrue.

1.2.13.

BhagavadGita

TheGitabringsout thegloryof theGuruas adivineTeacher and revealsthebeautyoftherelationshipbetweenKrishnaandArjuna.Thoughafriendand charioteer, Krishna shows his divine stature to Arjuna as a SupremeGuru, who is ever pure and clear, more extensive than space, and subtlerthanthesubtlest.Heisomniscient.Heanimatesallyetremainsinactive;Heholdseverything,Himselfbeingunsupported;alldependonHimbutHe isindependent;allformsareHis,butHeisformless;allbelongtoHimbutHeisunattached; though illuminingall,Hehasnotbeeneasilyunderstoodbythecommonpeopleamongwhomhelivedandmoved.

In theGita,KrishnaproclaimsthatSraddha,SacrificeandSurrenderalonecan lead man to the supreme sovereignty of the Self.Therin man enjoysinfinite Peace--Santam--Upa Santam. The last message of Krishna toArjuna inchapter18,(verses62,65and66)oftheBhagavadGitaconveysthisidealofsupremesurrenderattheFeetoftheParamaGuru:

“InHimaloneseekthyrefugewithallthyheart,OBharata.ByHisgraceshaltthouwintheeternalheavenofsupremepeace.”

--62.

“OnMefixthymind,toMebringthydevotion,toMeofferthysacrifice,toMemakethyobeisance;toMeindeedshaltthoucome--Solemninmypromisetothee;thouartdeartome.”

--65.

“AbandonalldutiesandcometoMe,theonlyrefuge.Iwillreleasetheefromallsins;grievenot!”

--66.

Vivekachudamani

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Thereisaslokawhichdescribesthethreeobjectswhichareverydifficulttoobtain.

“DurlabhamTrayamevaitatDaiva-nugraha-hetukam;ManushyatvamMumukshutvamMahapurushsamsrayae.”

OnlythroughtheGraceofGodcanmanobtainthem.

“Tobe born as a humanbeing is a boon.Having got this precious gift ofhuman birth fromGod, the next hurdle is to have the urge and aspirationforliberation,andblessedishewhohassecuredthesetwofactorsofbeingborn a human being, and who has the thirst toknow the truth. If afterknowingthat,youdonotknowtheway,your joyis incomplete.ThereforeifyougettheshelterofaMahaPurusha,onewhohasknownwhathastobeattained,andonewhoisenlightenedenoughtoshowyou theway, youcancountyourselfthriceblessed.Thisuniqueblessingisenjoyedbyonlyafewwho have to remember it, lest theywaste not the precious opportunity ofhumanbirth.”

ViswasaraTantra

“GuruBrahmaGuruVishnuGuruDevoMahesvara:GurusakshatParaBrahmaTasmaiSriguravenamaha:”

“TheGuruisBrahma,theGuruisVishnu,theGuruistheLordSiva.VerilytheGuruisSupremeBrahman.SalutationtotheGuru.”--I.

“ThereisnohighertruththantheGuru,nohigherpenancethanservicetotheGuru, and there is nothing higher than Realisation. Salutation to thatGuru.”HymntotheGuru.II.

GuruAshtakamofSriSankara

“Ofwhatavailistheripescholarshipinspirituallore!Ohwhatgainistheconsummationofpoetryandproseofakeenintellect,iftheminddoesnotfollowthelotusFeetoftheGuru?”

St.Matthew

“BeholdmyservantwhomIhavechosen;Mybelovedinwhommysouliswellpleased:”

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XII.18.

“TheFatherinmedoeththeworks.”

XIII.23.

“BlessedishethatcomethinthenameoftheLord.”

XXIII.39.

Kularnava

“TheIntelligentonewouldproclaimthemasterbutcarefullyconcealhiscounsel.”

Bhaskaraya

“Themaster, lookingwithhiseyes into theeyesof thedisciple,bringsoutbythegloryofhisyogathroughhiseyes,hisconsciousnessfromhisbody,and himself entering through the disciple's eyes in the form of thatconsciousness,piercesthemindofthedisciple.”

Tirumantram

In theUpadesh section ofTirumantram, Tirumular delineates lucidly theLord who is transcendent becoming immanent in the world, in order toshowthewaytothesoulswhoarereadytoreceivethelightofGrace.TheLord reveals theTruth through the form of Guru. If Lord Siva does notvouchsafe to bestow his grace thus to human souls, they cannot attainliberation.

“Hewhoisbeyondtheworlds,HedwellsIntheheartsofthesaintsinbenigngraceSothatallmayattainliberation.HeisthespeechlessGuru,theimmaculateSivam.”

“TheBeauteousboonof'SiddhiandMukti,'TheuprightwayofGraceandTruth,ThewealthofWisdomandBlissdivine,CanbeattainedbyGraceofGodwithForm.”

TheFormless takes a finite form,moved by grace, in order that the souls

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may be freed from the bondage of ignorance. It assumes the form inconsonancewiththedegreeofawarenessofthehumansoulsforliberation.He places His balmy Feet on the heads of those who are ready for Hisgrace, so that they may be saved from delusion's perils. He becomes theLife of their lives and entrances themwithHis peerless grace, and pointstheway to finalRelease in silence.He thus saves them fromever limitingbondage.

Thesubduedmindofmaninallitspuritymustbetunedaright,forthesoultoturnitsgazetotheLord.ThatistherightmomentfortheGurutocomeand cause the sunrise of the Soul.The three-eyed Siva detaches the SoulfrombondsofattachmentbyawakeningtheSunofGrace.Heilluminestheeye of man, so that he may no longer be embedded in the darkness ofignorance. In the crystal clear soul is imprinted the luminous coral ofSivam.

ItisclearthatthesoulswhichhavetheinherentpoweroflimitlessvisionoftheOneness ofGod, canwith the lightofGrace attain the sightuniversal,but normally allmanifest forms are veiled by the limitations of name andformandthebondageofthetriplemalas.

The utterance that “the luminous coral of Sivam is imprinted in thetranslucent crystal of the soul,” is another way of expressing Swami'smaximof'HimSelfinThySelf.'

The souls finally attain the bliss of Siva.The place, the signal where thesouls seek repose is known as the Lord's Feet.The worship of the Guru,chantingtheholymantras,performingpujaandritualsendowaseekerwiththe clarity of wisdom. Tirumular testifies that a Guru leads a seeker ofTruth to knowHimwho is omniscient, andHimwho is the object of allknowledge.

Wegivebelowsignificant translationsgleanedfromSt.Tirumular'sclassicon theSivayoga andSiva-jnanapathwaysofRealisation,withtheaidofanilluminedGuru:

Tirumantram

TheGuru.

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127.InSivawasherooted:Sivamdidheseeeverywhere.InthewillofSivadidhediscernallthings,Transcendingconsciousnessofpastpresentandfuture,Anddualityceasingdidherealisesweetserenity.

1576.Hewho'sbeyondthevisibleuniverse,camedownonearthAsaGurutoabideintheheartsofthevirtuous,AndilluminedthembyHisgraceandmadethemHisown.ThepeerlessSivaisthepricelessNatGuru.

1581.TheGuruindeedisSiva,Heisthekinglysplendourtoo;HeisbeyondthewisdomoftheVedas.Heisbeyondallfiniteconsciousness.

1584.IfnotforthegraceofSivawhocameastheGuru,Theimportofthescripture,Thewayleadingtoliberation,TherealityofTruthcannotbeunderstoodbyman.

1527.Endowingmewithequanimity,thepowerofGraceDescendedastheGuruandpurgedmydross,Andenlightenedmefromtheswayofmyego.ThusfreeddidIcomminglewithSiva.

2959.WhenyoumeditateontheformofthyGuruThenallthebondsthatbindyouTothisprisonhouseofthebodyShallgivewayandmakeyoufreeinSiva.

2971.SivaPerumandidIinvokeandadorewhence,HecamedownasmyGuruintheformofasage.ThemajesticLorddidoverpowermeasmyGuru,AndIpaymyhomagetothisLordoftheuniverse.

1590.SternlydidmyGuruchastisemyignorance;Heplacedhisholyhandsonmyhead,AndhisbeauteousFeetlitupThesecretchambersofmyheart.”

Tiruvacagam

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St.ManicavacagarexultsinecstaticadorationontheSivaGuru:

“VerilyhaveIseenHimwithmyowneyes--Behold!Theambrosialsourceyieldingbountifulgrace,Behold!ThesplendourofHisGrace,Ibeheld.YetooBehold!Onearth,HisblessedFeetdidtread,Behold!AndrealisingHimasSivabeloved,Ifeltthepeace,WheninGrace,HemademeHis--Behold!HewhoistheLordoftheblue-eyedSakti.Behold!TheeternalFeminineandHim!

--Tiruvandapaguthi58-63:

“Ingrace,Hecameinhumblehumanformtome,ThatImayberescuedfromfleetingpursuits.HailLuminousOnewhocamedown,Todwellwithmeinmeeknessfine.”

--Tiruvandapaguthi117-119.

“Thehidingplayer--ThereIhaveseenyou.........142:AsageHecameandshowedHimselftome.........Mercy'sdistilledsweetnessmingledinme,AndHefedmewiththenectarofGrace!HewhoiselusivetoBrahmaandMal.”

--182.

GuruNanak

“TheGuru's touch of Grace opens the soul's eyes to God's light which isalwaysthere,andenablesonetoseetheLord.InrealityitisGodwhogivestheknowledgeofHimself,and to thatendHe takes the formof theGuru.Reallythe'Enlightener'istheinnerSelf,whorecognisestruthandembracesit when found in a human form or voice.The Guru is the voice of Godarousingthesoultotruespiritualeffort.”

Tirukalitrupadiyar

“ThetranscendentonewhoatThillai'sHalldothdanceIngracedidcomeonearthastheGuru,Andwipedoutmyencrustedegoity.

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Hecommuneswithinmeinblissdivine.”

SivaJnanaBotham

St. Meikanda Devar in his classic on Saiva Siddhanta Philosophy hasembodiedtheroleoftheGod-Guru:“TheSupremeLordbecomesaGurutothe mature aspirant, in order to guide him to his divine destiny of God-realisation.”

--VIIISutra.

Tiruvarutpayan

St.Umapathi Sivacharyar extols the role of theGuru:“The grace of Godwhichiseverwithusandwhichenlightensusfromwithin,unseen,manifestsitselfexternallyinthevisibleformoftheGuru.”

--V.I.

AuvaiKural

“TheSatGurushowsthetruewayandhispresenceisyoursavinggrace.”

“TheSatGurualonecanshowyouthedirectwaytoSiva,whoiseverinseparableandyetveiledtoothers.”

III.5.

“ButifoneknowsandrealisestheDivineGrace,hewillunderstandtheseatoftheGuru.”

II.9.

Nishtanubhuti

“That cannot be known by any of the above paths. Then how can it beknown?”

“The grace of theJnanacharya, and that Word of Truth he utters willunfoldtherichesoftheKingdomofGodwithinyou.”

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“NishkâmaPuja toParaSivam is the offering of worship to theSatGuru,who is in direct communion withParaSivam, and whose Grace flowsthrough him. He is themaster of the body,mind, and soul of thesishya,and he pursues relentlessly those who are ready to receive theGrace ofSiva.HeshowersonthemtheblissfulGraceandmakesthemhisown.

Sivanubhuti can only be revealed through the Grace of a SatGuru, whoinstilsitintohisbeing,andblessedhebecomes.Hisbodytrembles,hiseyesflowwithtears,hismindislistless,andinthatstatedawnsthegraceoftheSilentGuruinhisFullnessasSat-Chit-Anandam.ThisisthehighestroleoftheSatGuruwhoturnshisgraciouslookonhisdisciple,andfromthenon,theSishya does him humble service in obedience to the Guru's will, andthen 'IandYou' separatenessvanishes;and forgetfulnessand remembrancerecede,andwisdom'slighttoorecedes,tillthereexistsjustOneness.ThisisMukti.TheGuruintheformofDhakshinamurtirevealsthespeechlesswordby his'Chinmudra'. This is themounam, the serene peace, that leads toliberation.”

Pattinattar

“OhPurna!IknownotthetruthoftheGuru,theEternalOne,Divinegrace,thePrimevalLightandSound,theOnewithFormandtheFormless.”

“The speechless thought form (mantra), the thought--free-mind, and theheart'sineffableworshiparethechoiceendowmentsoftheGurunathan.”

--PurnaMâlai.42.

Oluvilodukam

“TheSatGuru isinvestedwithDivineGraceandappearsinthehorizonoftimeandspacein thisworldlikeamightylion,andlooksuponwithgraceandcompassionon thedisciple,who like theelephantbecomessubduedofallpassions;byandby,his 'I-self'toogetsimpotent.ThepotencyofI-nessceases or retreats before that Sun of wisdom. A Guru is truly a Jnana-Acharya.HeisGuru-vanjiam,thekinglylion.”

“TheParamaGuru isnotaffectedbythediversityofKnower,Knowledgeand Known. He is Grace and his gracious look inflames thesishya, whodoes not findwords to praise him ormeditate on him.TheTrueGuru is

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fullofParajnanam-experientialwisdom.”

“TheMounaGuru is theembodimentofGrace,andhealonecanmakethesishya, the novice seeker-student, mingle in oneness with Sivam, who isabovethethirty-sixcategories.Healonecansetthesishyaatrestinblissfulsilence.Healonecanconfer'Sivanandanubhavam',theblissofexperiencingSivam,ashehimselfisimmersedinit.”

“TheJnanaGuruisbeyondtheswayoftherulingpassions,sentimentsandthe thirty-six avenues of enjoyments. By his self enquiry, and theknowledge of his true self, he experiences the bliss of divine communion.In this state of oneness, he discerns the true nature of his pupil's yearningand measures his compassionate grace, without in any way disturbing hispupil'sequilibrium.”

“MyGurubademeleavemylowerstationofthelowerself,andledmetomy true self. He revealed that in all the acts we see around, the highestcommonfactoristhegracewhichfillsonewithfelicitycompletely.'That isourcapital.Wearethat,'SodeclaredourGuru.”

--43.

“TheSivaGuruisthewalkingexpressionofgrace.”

--53.

“TheSatGurus are unaffected by praise and blame, andmovewhere theywillandarethemanifestationsofGrace.”

--55.

“Theyarelightedtolighten.”

--Oluvilodukam.61.

St.Tayumanavar

St.Tayumanavar extols in language of inimitable beauty, the high importandthegloryoftheGURU,inhisPsalmsonMounaGuru:

“Tothosewhohavebeendulyinitiatedintotheicon,templeandholywaters,

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(oftheIshtadevata)therealGuruwhoutterstheuniqueWord(mantram)willalsoappear.”

“OneWord,awondrousWord,thereiswhichinitselfcontainsAllotherwords;byitiscleansedThesoulofallitsstains.ItistheWordtheGurugave,OneWord,unmovinggoal.”

“Fixedasamountaintopisfirm,Towardswhichmovesthesoul.AllotherwordsbesideitareAsvaindevoidofaim,Asarethepawnsatrandommoved,movedinaimlessgame.”

“ThoucamestastheSilentTeachermine,Readytograntallboonshoweverrare,Andwithamother'sloveThoudidstunfoldDeckingmyheadwiththoseBlessedFeetofThine,TheEternalLawofwisdom'secstasy.BereftofthoughtorholywordrevolvedThesuperconsciousVisionbeyondallthoughtOfFreedom'sfinalstateasoneortwo,AsLightorVoidorFormorPrimalSound.SuchisBeatitude.SohastThoutaught.GrantmethyGrace,OLord,tolivethatlifeWhereinaresteepedtimehonouredloversthine.OThouSiddhanta'sGoalandPrimeEssence!ODhakshinamurthithatdostshinealoftOnTrichi'shill,OmasterofWisdom'sBliss!”

Thus sages and saints have sung in praise ofDhakshinamurthi, themanifestation of Siva, at the foot of the banyan tree in the Form of theSilentGuru.TheSiva-GuruisforeverabsorbedinperfectsilenceandHeisfilled with the bliss of Grace. It outflows inupadesh, teachings of highcompassion in its own time. Till then, the sishya is enjoined to practiseobedience and servitude to the Guru in meek devotion. He listens to theGuru'supadesh as the truth of theVedas, and worships His Feet as therewardofhispenanceandthegoalofhislife:

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The Guru's Light is like the morning Sun that dispels darkness. TheSatGuru enables one to transcend the dark veils of egoism and his gracepervades everywhere in radiant bliss. His words are like nectar andprophetic, auspicious and without any pride. They are showers of grace.Suchistheverdictofthereligiousscripturesdowntheages.

The gems of Natchintanai declare the glory ot theAbsolute Sivam,Sat-Chit-AnandammanifestingastheGraciousFeet,andofitsrevelationintheworldandintheheartsoftheServitorsofSivaastheSatGuru--theMasterSivathondan.

THESACRAMENTALGURUYOGAM

“GuruBrahma,GuruVishnu,GuruDevoMaheswara.GuruShakshat,ParaBrahmaTasmaiSriGuraveNamaha.”

The fundamental role of theSatGuru has been outlined so far in order toenhance the readers' appreciation of the Hymns to the Guru in theNatchintanai. Swami affirms at all times that theGuru is the embodimentof wisdom and a manifestation of theSupreme Para Brahmam--He isBrahma,Vishnu andMaheswara.HeisalsothetranscendentalOne,whoiswithoutformanddevoidofspecificattributes.Hetakesaforminorder tobestow His Grace on each soul and to deliver it from the bondage ofignorance, desire and delusion.Therefore it is befitting thatman learns toshowerdevotionontheGuru,asitwillleadhimtothegoalofbeatitude.

We have seen that the Saiva Scriptures have acclaimed that unless Sivamanifests as theGuru, the soul cannot realise the freedomofbliss eternal.Unfailingdevotion,knowledgeandthesurrenderoftheenjoymentofactiononearth,--these are the seeds fromwhichgrowsGod'sGrace.Siva's gracemanifest asSakti, theprincipleof supremeConsciousness,Love andWill;in otherwords, it is the symbol ofTiruvadi, theHoly Feet, andmanifestsitselfintheGuru.SangTirumularinTirumantram:

“TheGurushowedmethepath.IobtainedGod'sGrace.Iabandonedthepathtrodinignorance.Icrossedtheoceanofbirthtotheshoreofbliss.”

Today hundreds and thousands acclaim Swami as their Guru. He is theGuruwhoshowsthemthePath.HisGraceworksinmanymysteriousways.

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Itwas the thirdSundayofAugust1962,whenunder thedrumstick treeatthe Ashram of Markandu Swami in Kaithady was halted our car. Hestretched out his hands seated in the car as if embracing thewholeworld,anddeclaimedloudlythesepropheticwords:

“Go, go out in all directions and plough the fields.Work in partnershipwith Mother Earth and Father Sun and distribute fairly the fruits of theEarth.Beginrightnowtotillthesoil.BeginatSittandy.Whileyouirrigatethefields,Ishallploughyourheartsandsowtheseedsoflovetherin.”Hisgazetouchedtheeveningraysofthesun,andashestrokedhishandsonhischest,hesang:--

“Thewholeworldhascomewithinmypalm:WiththevisionofOnenessisattainedthegoaloflife.”

--Natchintanai.18.

Inasimilarmanner,St.TirumularspokeofhisexperienceoftheimpactoftheGuru'sgrace:

“MyLordGurutouchedmyheartAndIfoundHimwithinme.HepiercedthegloomofignoranceWithHisarmourofwisdom.”

All those who stood around Swami in that fugitive light that evening atKaithadi experienced his revealing gace. In that fairmoment, it expandedinto immenseproportions,andcloudsofpeacefloatedover them.Hiseyespenetrated their sight in luminosity. Their voices quivered as they sanginwardly:

“HeisBhakti.HeisSiddhi.HeisMukti.HeisSiva.WeliveinHimandHeinUs:GoneistheveilthathidthesoulfromHislight--OhThouPefection'sBliss.”!

ThescintillatingsongsentitledNatchintanaiweresungbySwamiatvarioustimes invariousplaces, after thepassing intoMaha samadhiofhisGuru--SageChellappaSwamiofNallur, and from1935, these songs appeared inthe religious journal ofSivathondan which was edited by Sri K. K.Natarajan directly under Swami's personal guidance. They contain thedistilledessenceoflove,adoration,consecrationandperfectsurrenderatthe

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FeetoftheGreatTeacherChellapar,whosavedhimfromthethralldomofworldymiseryand fleetingenjoymentsbyendowinghimwith thewisdomofSiva. In theseSongs,wefollowSwamitheLamp-lighter,givingup themanyallurementsoftheworldfortheprizeofAtmaLapa,andbiddinghisbondsman also join in the victorious march inward, till the goal of God-realisationisattained!“Itiswhatitis”

“BowtothesacredFeetoftheGuruwhoseholyutterance--theMahavakiam--pointstheWaytoeverlastingbliss.”

--Natchintanai.302.

HisReflections ofGrace embody the quintessence of the Saiva Sastras onthe pre-eminent role of theAnma.“Realise thySelf by the Self.That istheabsoluteTruth”... Whateveroneexperiences in thisbirth is the resultof the past deeds, good and bad in former births. One has to bear theburdens of life cheerfully, courageously, and calmly, and engage inSivathondu. “ChantSivayanama, the enchanting Name of Siva, andprostratethreetimesdailybeforetheroseatefeetoftheTeacher,whospoketheGreatTruth:“ThatartThat”!Thusshouldyouwipeouttheevileffectsofdeeds.So toowouldaccruebeneficialdeeds, ifyouworship theFeetoftheGuruwhosaidthatyelacknothing.WhoevercancomprehendthetruenatureofsublimeGraceinthisUniverse?”

“BoundlessgraceHeshowered--HewhoinNallurcameinhumanform.”

--Natchintanai.119.

ThefourgreatSaintsof theSaivaFaithhaveextolled thegraciousFeetofSiva--Tiruvadi.Inotherwords,theyconnotetheSilentTeacher,theEternalConsortofSiva,HisenergyknownasSakti.

“TheLordmanifestsasFather,MotherandTeacher,ThisishowHehasmademeHisown.”

--Natchintanai.21.

Swami extols theGuru asExistence,Consciousness,Bliss,Beauty,Lustre,Harmony,Charity,Mantra,andMedicine;everythingGoodemanatesfromHim.He reiterates that therewere twopositions--IandHe beforemeeting

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theGuru,butafter thefirstencounter, IandHe became immersed inOne.TheIwastakenandplacedatHisFeetasalove--offering.Thetwomergedinnon-dual,eternalbliss.

In lofty moments of mystic ratpure, Swami's songs on theJnana Gurusoaredonthewinglessmelodyofsublimepoesy,asdidSt.Manivacagar,inTiruvacagam.Swami'sadorationofhisGurutugsatourheartstrings:

“MyGuru,PeerlessChellappar,IsawatNallur,'neaththesacredChariotofMurugan.Hegazedatmeingrace,mywiseTeacher--HimdoIpraiseengulfedinbliss.”

“ThereattheancientabodeofNallur,IsawHimandbowed.Lo,Igotintoatrance.Inspeechlesssilence,HebademefindwhoIam.Distinctionsfade,asIimbibeHisGrace,Instanteousismygainofinsightandjoy.”

--Natchintanai--102.

“IwanttosinganddanceAndserveHimwhoismanifestinall.ThereisthennonightnordayAnddualityyieldstoOnenessinfinite.”

--Natchintanai.

It was no wonder that Swami reaped the harvest of universal love andbenevolence fromhisGuru'sMahaVaakiam.Headoredchildren;He lovedthe aged and the lonely; He cared for the sinner and the saint--His greatheart embraced theuniverseofmight andmeekness.His injunction tooneand all was to cultivate love with wisdom. Purity, renunciation,desirelessness,andtruediscriminationweretheingredientsofLove.

“ChanttheLettersFive--InloveshaltthoudiscoverHisWill.RealisethySelfbytheSelf.”

Thesewerehisutterances.TheLettersFivewerehislife-breath,histhoughtforce, theAjabaMantra.Wecouldhear itsvibration inhisAshram in thedawnand sunset.Wheneverhismonologuewas audible, itwasSiva, Siva.

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Thus did he extol the Name, and pay homage to the Guru by the yogicdisciplineofSivaDhyana.

“AumSivayanama!weinvoke......EnlightenedarewewiththatsinglewordThatcamefromourmajestickinglyGuru.”

--Natchintanai.15.

TheLogosisSwami.Heeludesanalysis.Heiseverythingtoeveryonewhoseeks his refuge. He penetrates the foggy gloom of hypocrisy, deceit,selfishness,miserlinessandpurgesourdross,ourdoubtsandfears.HecastsaspellofOnenessineachoneofussittingbeforehimbyhismagiccordofLove.ThereisonlyOneandnevertwaininhispresence.Allseatedbeforehimareofthesameage,andinfelicityfragrant,hemadeusallforgetourdifferences, tensions and ill-will, our aching fears and wants.We tastedfullness. Change and decay appeared unreal in the consciousness ofHe inUs,andWeinHim.

We saw all inHim; InHimwas enshrined the treasures of thisworld andnext--thestrengthandmunifienceofalllivingbeings,thetruthandwisdomoftheages.

Hebelonged tonoparticularplace,age, religionor race.Hewasuniversalas the zephyr, that wafts the fragrance of whatever flower beds it passes.Gifts of silver and gold he rejects. He yearns for the alms of dedicatedserviceastestifiedinoneofthetunefulpsalmsinNatchintanai.

“Serveandattainwisdom,Serveandattainpeace.ServeandattainbenevolenceServeandattaintheharmonyofbliss.”

--Natchintanai.120.

Natchintanai, his testament of Truth was born from the molten fire ofpurity and detachment.“Realise your true self and that is the highestserviceyoucanrenderonearth--notyourfather,notyourmother--notyour childrenbut it is you--Lo, fellowworker--Siva thonda! It is youwhoneedsHisGrace to seeyourselfbyyourownefforts,asyou trulyare. Tapas--Austerity, and Thanam--Charity, should be practised

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ceaselessly. Consider any sacrificial offering to the Lord's Feet as anoffering to the'Meyadiyar,'bondsmenofTruth.God is the indwellingselfofallbeingsandhencethisisabeautifulworld,wheretherecanbereally no intrinsic harmfulness, no malignant forces, no malevolentreactionsandnoevil.”

“TisblisstoadoretheFeetoftheGuru.'TisblisstoconsecrateourservicetotheGuru.'TisblisstoponderonthewordsoftheGuru.'TisblisstosurrenderwhollyuntotheGuru.”

--Natchintanai.122.

SAMKALPAM--CONCEPTION

OhMind,Followme.'EnManame!NeeVaaraai.'

--Natchintanai.62.

“Oh mind! Look within and meditate prayerfully. Will ye notprostrateattheholyFeetoftheGuru,whohasmademehisown,hisvery own! “Where ever thou art,Therewill I be,”were thewords ofcomfortwhichboundmetohiminhomagemeek.”

“He inflamed my all-embracing love to him, when he addressed myheartdirectlyandsaid,'Thouartmyself'.

Thereforeohmind,followmeinmyadoration.”

--Natchintanai.62.

Before thesweepofdivinegrace, thesongsterbecomesover-poweredwithintenseand singlemindeddevotion.Hecontemplateson the sublimegraceoftheGuruinsteadfastandspeechlesswonder.

“Ohmind!Itiscertainthatthosewhosingandmeditateonthispaeanofpraisewillleadavirtuouslifeonearth.”

--Natchintanai.63.

The response tosuch intense reflectionon thegraciousFeet isbroughtoutso poignantly in the next song of surrender and consecration--“Nallai

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Gurumani-AllHail”.Itiswritteninsonorousviruttammetre,andrecallstoour minds, the movingTiruthandagam--Devarams ofSt.Appar, and themysticsongsofSt.Sundarar andSt.Manicavasagar.WhenthiscanzoneofSwami is sung inEthukula-Kambodi raga, it takes one to the domain oflove and light, referred in Dante'sDivine Comedy as the celestial regionwhereflowstheluminousriveroflight.

NALLAIGURUMANI--ALLHAIL!

ThewayofLoveIknownotThewayofGracetooIknownot.YetThoubademewalkthepathofBliss,MyFather,sovereignRulerofNallur!Sufferingisanenigmatome,Sotooisenjoymentandthetrailofdeeds.WhatliesbeforeandafterIknownotOhSage,whoaffirmsthetruthofReality.Thoudid'stenslavethisdespicableandirefulself,OhSupremeLord,matchlessisthyglory,Belovedofallthesevenworlds,whoabidethwithme.PeerlessGuru-GemofNallur,adoredbytheblessedSaints,Hail,AllHailtoThee!

PraisebetothyroseateFeet,Whichilluminestheimmensityoftheutterance--'OruPollappumillai'--Thattherecanbenoevil.ThyadorableFeet,allHail!Thytendergraceengulfedmyhumbleself,Thou,OhGuruwhoappearedatcomelyNallur,Andmitigatedallmypastunworthyacts.HowthencanIlookuponThee,myblessedOne,Asseparatefrommeandmyinnerlight?

Inthiswideworld,searchasImay,CanIeverfindonelikeThee?Whocanforgesuchtiesofloveinme?ThouartbecomemybosomFriendsodear,thatNonecanseverthelinkthatbindustogether?DivineFather,inseparableartThoufromme!PreciousGuruGemfromNallur'sverdantgroves!Essenceofharmony!Isthereaughtlackingtothose

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WhohavebeheldThee?LikethedizzyhoneybeeI'vecommingledwithTheeinrapturousjoy.

ThouwhoeludeththesearchlightoftheVedas,WhocanknowThee,OhGemofbeautymostrare?AtNallurdidThourevealtomeasmyGuruAndsavedmefromdelusion'ssnares.Thoudid'stgrantserenitywithsanctityThatIfeelsoblessed,andspeechlessIstandBeforeTheewhoarttheWAYOFLIFE.CantherebeanyotherwaytoworshipThee?RevealtometheEssenceofTruth,OhillimitableGiver!

--Natchintanai.63-64.

GURUYAGJNA

The above is a sublime song of Experience. Herein is expressed theintangible, intense joy of God-Consciousness and communion with theGuru.Whenwesangthissonginhispresence,hisgazemetamorphosedintodivine ectasy. It was not a numinous joy, but a state of transcendentwonder!

Wheneverthissongwassung,wesawtheheartoftheGurupulsatingtotherhythm of ineffable peace-the incantation of theAjaba mantra. Thelifetrons of love and devotion floated in the expanse of his fathomlesswisdom.ThatwastheopportunemomentwhenweresoundedtheservitudeofSt.Sundararinhishymn:

“ToTheealoneareweboundinloyalservitudeAndallothersourceofhelpdowedespise.Yetlikethesmotheringfiredowelanguish.DoThouheedthybondsmen'scallandsaveus,Lestweperishfromlife'soppressiveills.

--Tirumurai.VII.95.1.

AtthecloseofourrefrainwouldbeheardthevoiceoftheGuru:

“LetyourwisdombeoftheEternal.YourlovebeoftheInfinite.YouractionsbearthestampofDivinity.”

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Thus would Swami stir his devotees to march to the goal of God-Realisation, which was within the reach of everyone, by the path ofenlightenedworship,ceaselesscontemplationandsteadfastLove.

'Omniavincitamor,nosetcedamusamori.'

'Loveovercomesallthings;LetustoosuccumbtoLove'.

In this lyric, Swami delineates his impact with the Guru--themadman ofNallur--Sage Chellappa Swami. He sings of the Light Divine that flashedthroughmortalcoils;thehabitationofmortalityveiledtheluminosityoftheLight thatradiatedfromthegreatSeerofNallur.This illuminedTeacher'sGraceoverwhelmedSWAMIashe raised the incantationon theGurumaniofNallur.Hewas theLogos.Thus itwas that thevoiceofSiva re-echoedinthecrevicesoftheheartsofmenandinthecreeksofthiswide,beautifulworld.ThesymphonyoftheGurumaniofNallurvibratedinthemicrocosmand the macrocosm. List to the music of Nallur, wherein is suffused therevelationofthewayofLoveandthewayofGrace.Listtotheheartsong!

“The knowledge of the infinite I seek; If Truth art Thou, andThou artTruth--OhGuru, choicest gemof lustroushue, comeThouuntome, for Ishall either fall over the precipices or the terrors of the ascent and thesteepnessofthepathwillrobmeofmyreason.”

Hehadstoodaloneintheworld,andhiseyesoflovepouredforthstreamsof tears, much weeping that had lasted through the aeons. He had beentoilingwiththedual-experiences in theworldof objectivephenomena, andhis soul was weary. It was then that he sighted the Guru of Nallur, whorevealed himself to him as the interior Guru, at the canopy of LordMurugan's sacred chariot. The delusive charioteer Chellappar did notquench his thirst with one quaff. He gave the refreshing Mahavakiam,whichhe stored in his heart for a number of years; Itwas long after, thatthe reflex vibration began, and the world heard it in this lyric, whereinSwamiexultsintheexperienceofunsulliedPeace.

He had followed the light ofwisdom ignited by hisTeacher, up the greatmountain of life, and the quest supreme had armed him with detachmentand fearlessness. Beneath his feet was the dust of illusion, and terriblecloudsofstrangedarkness.Hesawthegloomofdoubtcoveringthefaceofthe universe. The glistening heights of the great peak of life seemedsombre, shining under the strange colour of the clouds in manifold

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multiplicity.

He indicates in thisOde how he had lost the path bywhich hisGuru hadbidden him to tread, and precipices yawned on all sides.Then came thegrandunveiling spectaclewhen the light ofGracehiddendeep in the coreof his inner being relumed at the sight of the Guru and illuminated hissight. The light within mingled with his seing eye and filled him withradiantbliss.

Afterenlightenment, likeLordBuddha,heheardthecryoftheagesofthetoiling man and before him, the world of ignorance was agitated andcontinued to swell the still sadmusic of humanity.Theworld of the past,thepresentandevenofallthefutureaccusedbitterlythestateofbondage.

Theascent to thegoalofRealisation isessentially fraughtwithstupendouspitfalls; but eventually fulfillment is assured by the liberators ofmankind,who have appeared on the world's stage in times of crucial need. In thecrisis that faced the modern man was communicated the savingVâc ofSwamiwhohadexperiencedtheplenumofSivam.

“Whocanknow?Nooneknows.Itiswhatitis.HisWillbedone.Therecanbenointrinsicevil.AbsoluteisTruth.”

“Hail,HolyFeetadoredforeverbytheearth-born.”

--Natchintanai.64.

THESOLACEOFTHYWORD.

This ode on Guru Chellappa Swami dwells on Swami's initiation andrealisation of the absoluteTruth of Oneness. It has a halo of unfalteringfaith and buoyant hope. Its mystic fervour and cadence reflect Swami'slofty exaltation and adoration of his Guru. It is sung in the pureconsciousness of his Guru's dynamic illumination. Swami recollects withjoy and wonder alternating, his unforgettable encounter with the Guru atNallur,andthesolaceofHisgraciousWord.

In theagonyof thesoul thathadfoundapearlofgreatvalueandhad lostit, themusic of the heart's cry canbeheard.This lyric is full of poignant

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appeal:

“The Guru took me into his own protection and with one wordcleansedmy impurities.Fullofpurity, Icountedmyselfblessed. I feltendowedwiththeinsightofdivineknowledge.

--Natchintanai.46.

Then all of a sudden, I lost sight of the blessed Guide and Guru.WherehashidtheSivapirânwhowaftedsuchfragranceinmyheart?”

“IknownotthewaytopraiseTheeTheSolaceofthyword,Ineed.”

--51--

OhSiva!Inexpressibleisthebeatitudeenjoyedbytheholybandofservitors,whohaveattainedthyFeetinindissolubleOnenesslikesaltinwater.Docometomeonthisearthandcomminglewithmeinthatmanner.There'snonewhocankeepmeapartfromthee!Wiltthounotcomeinthisverylifeonearth,andjoinmetoThee?

--Natchintanai.50-51.

GURUDHARSAN

Nowweshall tuneour innerwave length to relish the inspiringsymphonyofSwamionhis first sightof theGuru, ina seriesofenchanting songs inNatchintanai.

InthesanctifiedshrineofVadivelMurugan,wheregathermanysinceredevoteesforhishealinggrace,IsawforthefirsttimemyGuruonthestepsleadingtothechariot.Igreetedhim.'Whoareyou'?heshouted.

--100--

BeforethesanctumofArumugan,wherethewiseseerswhomeditateontheselfenjoyhismotherlygrace,Ibowedtomy

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holyTeacherat'Theradi.''Deliberatewithin,'washisresponsemingledwithjovialmirth.

InNallurwithluxuriantfoliage,wheretheunholyarechastenedoftherebaseness,IsalutedmywiseTeacher.'Relinquishyourattachments,'washisremarkfollowedbyresoundinglaughter.

InbounteousNallurbeforethecourtyardofMurugan,atthehallowedresortof'Theradi,'IprostratedtomyexaltedTeacher,whowassurroundedbyfervantdevotees.

IntheabodeofNallurwherethegnosticsagesholdsway,Ibeheldhimwhohadnotaintoflust--Chellappan,theSiva-Guru.'Beofgoodcheermydear,'washisbenignpledge.

DowntheageshavemeninquiredintoTruth,asoneandtwoandthree,buthewasnotenmeshedinthispursuit.MybeauteousGuruconferredonmetheawardofsovereigntyatNallur.

TheimmaculateOnepervadesthefiveelements,yetremainsunseen.HecamedirectlyasmySatGuru,clearedallmydoubtsandmademehisown.Thereafterthebeatitudeofspotlesspuritywasmyarmour.

InthegoldenisleofEelamaboundinginwaterbirds,atNallurthesanctifiedhauntoftheSonoftheresplendentSiva,hecameasmySatGurutoendowmewithlifeeternal.HerevealedhisgraciousFeetandenslavedme.

--Natchintanai.100-101.

BEHOLDMYGURU!

IbeheldhimatNallur,abodeofworshipperstrue;Inscrutablewordsheuttered;unmovedIstood,whoareyou?hechided.FromthatpointhisGracedidplayonme.

IntothelightedsanctuaryofGraceIsoared,

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DarknesswasallIsawandunderstoodnaught.Iheardhimwhisperthatill-willdothnotprevail.HismeaningwasobscureandbewilderedIbecame.

Atmydazedself,hegazedingladnessfine,AndraisedhisvoiceimperiousatSkanda'sshrine,Withaviewtodispelmydelusivebonds.Istoodentrancedinspeechlesswonder.

Tomesorapt,hespokeinaccentsofTruthAndchasedmyfearswithbenigntenderness.'Look!AbsoluteisTruthandyetwhoknowsit?'ThusutteredmypeerlessSeersointently.

Henceforthmykithandkin,mynearestanddearest,E'enparentaltieshaverecededinthiswideworld.TheGuru'ssublimeGraceismysoleprop.Isoaraloftwithnonetoexcelme.

--Natchintanai.160.

THESHAFTOFLIGHT

Iarise fromthestagnantpoolofself-centrednessandas the lotusbudunfolds its petals to the rising sun, so too the sight of my Guru atNallur thrills me with divine consciousness, and life manifests itshiddenbeauty,power,lightandjoy.

He is my Guru who is the destroyer of my darkness, who turns mygaze fromtheworldofcarnaldesiresand transience,and leadsme tobehold the Light of wisdom He fixed me firmly in the path ofliberationbydeclaringthatHeismySelf.

TheexaltedGurucalledbymanyasthemadmanofNallur,didIgazeintently, as he sat at the flight of the chariot steps.He regulatedmyconduct in life, having reducedmy frenziedwants andwoeswith thesweep of his God Consciousness. Endowed with clarity of vision, heplacedmeinthemidstofthedevoutservitors,andIsawhistruegloryatNallur.

Heisthecherishedtreasureofmysoul..HeistheGuruwhoconsumedmy delusions and egoity. He is the consort of Sakti who rained his

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graceonmeatNallur,girtwithNagalingablooms.

In the SupremeWill is a look of grace at me. It manifests in mygraciousGuruwhocamedowntosavemefromlife'sbewilderment. IsawhimatNallur,'neaththechariotstep.

TheLordSivawithflamingEye,whodancethinthedensejunglewithKali,manifested in this land as the Jnana-Guruand rescuedme.Hisfragrant tender Feet, I beheld at the foot of the chariot dome atNallur.

The divinity that eluded the search of the Creator and Protector--Brahma and Vishnu, came down as the gracious Teacher, andliberatedmefromall inimical forceswithinandwithoutat illustriousNallur,atthefootofthechariotspires.

He came of his own will to enlighten the aspirants who relentlesslyexamine their inner self.The light ofTruth didmanifest at hallowedNalluroutofboundlessgrace,andIsawhimatthefootofthechariotstep fromwhere he conferred onme, the least worthy one, the regalhonours.

'There is none other than mySelf' was his mystic dictum. Heunravelled its subtle meaning with the gentle tenderness surpassingthat of amother's love. I greetedhimat luxuriantNallur, 'neath thecariotpinnacle.

The Lord came as my Guru to wipe out my oppressive gloom ofduality,andchastenmyconsciousnesstobeholdtheOneinthemany.I propitiate the refuge of his roseate Feet, which he crowned on myheadattherefreshingsanctumofNallur.

--Natchintanai.68-69.

HISCODELESSNORMS

'ThatintrinsicevilthereisnotAndabsoluteisTruthWhichnonecanevercomprehend--'Sosaying,he'dremainmute,mylittleone.

'ThatItiswhatitis,

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Andthereisnonewhocanknowfully,Asitisconcealedindissimulation.'SoutteredtheloftyChellappan,Sinnathangamdear.

He'llbecladinraggedclothes,AndhauntKandan'sfrontalcourtyard.Atthosewhofrequentthatresort,He'llhurlabuse,myfondone.

'Thatissofromendlessbeginning,'he'dsay,Andwanderhitherandthither.'It'sallillusivephenomena,'he'dadd,FromhisdwellingplaceatTheradi,Sinnathangamdear.

HewillnotenmeshhimselfIntheburrsofcasteandcreed.Neitherwillheimpartknowledge.Theyimputetohimeccentricconduct,myfondone.

HedothnotadherehimselfTocodesofjusticeandinjustice.NeitherdothheconformtoconventionalnormsButroamsatwilllikeamadman,Sinnathangamdear.

You'llnotseehimwithholyash,Norwillheadornhisforeheadwithapottu,He'llnotreiteratewhathasbeensaidonce.He'sbeyondallknownattributes,mydear.

'Beofgoodcomfort'--He'dnotthusconsole.'Bewareofthewilesofego'--He'dnotthuscounsel.IncontradictionwouldherevelAndhiscrazinesswouldbeobvious,mydear.

Inderogatorylanguagewouldhe,myfatherLookatthosewholingerinthestreets,Andrebukethemmenacingly.Theynotehisinsanity,Sinnathangamdear.

Hisgaiteversostately,HeramblesfromplacetoplaceAllthosewhosighthimfeelinclined

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Tomockandjeerathim,mydear.

Thosewhosingthesetenstanzas,Nay,thosewholistenheedfully,TheyshallbeenlightenedonearthAndattainthegoalofLiberation,mydear.

--Natchintanai.201-202.

THESONENTANDSILENTVAC

'That there can be no intrinsic evil,' is the Guru's oft repeated dictum.Thymystic Formulae given by Sage Chellappa Swami affords the key toMukti or liberation from countlessBirths. Bymeditating on each of thesedivinelyinspiredutterances,SwamiassuresusthatwecanrealisetheeternalTruth.

Whatnobilitybreathesinthesaying,Weknownot--Naamariyom!SorrowscannotassailthosewhoponderontherefreshingmaximsofSageChellappaSwami. In tones so full of conviction did the Guru proclaim,'Whoknoweth'?Withstrangedetachmentdidhedisdaintheworshipofthosewhoapproached him.'It iswhat it is,”would be his constant refrain. In thesemysticwords did he declare the experience ofGodhead beyond comprise,absorbedashewasinblissfulconsciousness.

The Sage's illumined testament that'Absolute is Truth'--MuluthumUnmai--cannotbeexpoundedbutexperiencedonly.

“Noughtisthereforustodo,exceptworshipHisHolyFeet.”

We give below the Recollections of the Sage of Arunachala, BhagawanRamanaMaharishionasimilarexperience.

“YourGraceitwasIstumbledatyourfeet,Yourlovethatraisedmeupandmademeyours,Chosentoserve,thoughnotforservicemeet,Untutoredsavebygracethatfromyoupours.ItoohaveseenallcreaturesliveandmoveNotofthemselvesbutinSelf,alllivingproveThatIamnothingandcannothingdo;SoallmydutiesIhavecastonyou.

171

--RamanaMantra.

BLESSEDNALLUR

'ThereisnofearofbirthordeathtothoseWhocanseethedanceofcommotionenactedBytheearthlylegionsandtheGodofcelestials!SospaketheGuruwhodweltindelectableNallur.

TheLordoftheinscrutabledanceWhomneitherBrahmanorVishnucanmeasure,CamedowninhumanformtothisbeauteousworldAndincomelyNallurmademeHisown.

Theeminenceoflineagematterslittletohim.ForeverimmersedisHeinblissserene.Theonlookerswouldscornhimasamadman--ForthusheplayedhispartinblessedNallur.

Belovedofthewise,benignlygraciousinformLikearockofgemsunknowntowayfarers,Theignoramuscanne'ergaugehisrichbounty.He'stheLordofNalluradoredbydevoutones.

Disentangledfromthebondsoflikesanddislikes,HecherishestheHolyFeetinremembranceSweet.'Therecanbenointrinsicevil,'isthemaximOfhimwhocameintheformofmyGuru.

'Absoluteistruth,'ishisconstantplea,Soaringashedoesbeyondgoodandevil.HeseeshimselfandmyselfasonlyOne.InlovedidhedonhisFeetonmyhead.

Oftherepeatsthequestion,'whodothknow?'He'sthewisestoftheseers,Chellappanhisname.Theworlddothnotcomprehendhismadness.Hisabodeisthestepofthechariot-canopy.

Darkinmien,hishandsaspillows,Hesleepsonearth'sbosominrepose.HisdwellingistheNallurofverdantplenty,

172

Wherehepasseshisdaysinbliss.

'WeknownotThat,'isthepreciousformulaThatheuttersforgeneralwell-being.Desire,envyandlustcanne'ertouchhim.HisnameisChellappanofNallurhamlet.

'Eternalarethedecrees,'he'dreiterate,Peerlessgem,inexplicabletooneandall.Histruenaturenonecane'errecountHiscosyabodeisthesanctuaryofMuruga.

InNallurwheretheholyandwisemeet,Herescuedmefrompangsofbirthanddeath.ThevigilantOneisChallappamurtiwhoservesinKandan'sSanctumatNallur.

--Natchintanai.188-189.

THEPEALSOFNALLUR.

Swamiwas inoneofhis jubilantmoods,andasweentered thehermitage,we heard him sing the entrancing song on theAnimator of Nallur. Theflowerofferingsandprostrationsover,wesatdown;Herepeatedtherefrainchangingthegenderofthesubjectoftheaddressinthesong,tothatofthefemininecounterpartofMurugan:

HeaverredthattheCosmicDanceratThillai--mingledimperceptiblywiththeDanceratNallur--andplayedontheeuphonyofThillaiandNallai.Thelilt, the terminal resonance of'adi', so endearing yet so commanding, thejoyful exuberance of the song reverberated in and around theAshram asSwamisang.Allwhoweregathered roundhisholyPresence thatmorningenjoyed the mighty music on theAnimator of Nallur. The bells ofMurugan'ssanctumpealedtheirvibrantchimesofAumAuminresponse:

'OhlivelyMoveratNallur!Conjureamiracle(inme)Nottoperceivedayornight,northisorthat;Noteventodiscernthewordanditsmeaning.Blessmewithquietudeandblissinfinite,ThatIenjoythefelicityofsweetspeech.Shatterthebowandstrikethedrumofvictory.

173

Bestowthygraceandsoftenmystonyheart.Transposethescalefromnegativetothepositive.TheperfectionofTruthproclaimedbytheSeerEludestranscription.ProtectThoume,OhLove!AllwhoinvokethesetenlinesshallattainLiberation--TruthreignsSupreme.

--Natchintanai.231.

When the choral singing was over, Swami looked at Thiru who wasmassaging his legs, and bade him sing the sequel to thismelody fromSt.Tayumanavar:Withclosedeyesandcoopedhands,hesangtheOdeonBlissSupreme:

OhBlissSupreme

Clearingthewoodsofignorancedense,Breakingtherockofself,preparingwellTheopenfieldofmindandsowingtooTheseedsofPeaceunknowninHeav'norearth,TheywatereditwithLovetillitgrew.Theyguardeditfromrav'nousMaya'sreach;ThusdidtheLoversThineenjoythecropOfblessedLife,andeveruponThyGraceTheburdenreststoshowThyselftomeAndmakemeThineandfillmyheart'sdesire.OhThouTranscendentFormthatisrevealedInSpaceSupremethatpassesallourwit!OhBlissSupremethatfillsembracingallTheglobesnearusandsystemsfaraway!

--St.Tayumanavar.VI.

THEMIGHTYSEEROFTHERADI

InthevoidofNallurhedothdance,OurGurunathan,theeverresplendentOne.HewhoseeseveryoneinhimSelf,Hetoleratesnotdeviationfromnorms.

'Intrinsicevilthereisnot',ishisrefrain,Praiseorblameheseesinpointofoneness.

174

Chellappahishisauspiciousname,Whobearsastatelygaitandgleamingsmile.

“Whoknows,”ishisconstantcomment,MajesticallydothhereclineontheTheradi.HisstatureasamightySeernoonecangauge,Amadmanhe,istheverdictoftheworld.

--Natchintanai.132.

INTHYFOOTPRINTS

“WillIeverforgetmybelovedGurunathanWillInotmeltinLove,recallingthetestamentofmyGuru?Togivealmsandmorealmsinasincerespiritofcharityisameansofatoningone'smanyafflictions.Hisfragrantfeetareourbestprotectingarmour.Thyshelteringhandsembracingthytruedevoteesinonenessoflove,howshallIpraise?PraisethevaliantVelofNallurinseakistLanka.InthesancturaryofArumugan,myGuruappearedtomeasGoddivine.Fromthisperennialfountainflowstheblissofwisdom.MyGuruendearingandmoredearthanaMother,madememeltlikewaxinthemajestic,universalvisionoftheOnenessofGod;inhisequableandtranquilform,Isawtheessenceoftruth:Hiswordsmademerealisethatallthingsmeanintenselyandmeanwellandthatill-will,enmity,anddisharmonyhavenoplaceinhisexperience.

--Natchintanai.155-156

MYSOLETREASURE

“The perfection of the whole, and the truth of the One SupremePower,IsawembodiedinmyGuruChellappan.

Byhisgraciouslook,Ibecameenlightened.

My ego crumbled at his Feet, and the remembrance of his preciouswords(Upadesh),andtheyearningdevotionthatsurgedwithin,mademe a new being. His light of grace made me see myself in Him andHimselfinmyself.

175

“InChellappanmyFather,Isawtheequationofthewealandwoeoflifeandhisutterancethatintrinsicallythereisnoevil,overpoweredmecompletely.

IbeheldinhimtheessenceoftheutterancethatallisTruthAbsolute,andbecamesubjugated.OhfrailMind,ignoretheroundofbirthanddeathandponderinconstantremembrance.

MyheartwastransfixedinthepivotoftheReal,asheaddressedmeontheaccomplishedWilloftheEternal.Alas,thecloudsofdelusionandotherbarrierscleared,Ibecameabsorbedinthefoldsofhismotherlylove.

Hewhowasfreefromdesiregazedatmesmilinglyanddeclaredthat'weknownot.'InsweetcontentIreflectedontheroseateFeetasmyrefuge.

Inamusementwouldthiswiseseermusefrequentlythatnooneknows.Somejudgedhimasamadmanandsomewouldpraisehim,butheremainedcomposed.

Whocanholdcommercewithhimwhoisimmersedinblissunending--HewhomtheVedasnorthegodscanscan,noteventhenoblestofsages.

Hewhotranscendsalldesirescannotbeknownbythosewhoaresteepedinwordlyjoys.Canthetranslucentmoonbehiddenbytheglowworm?Giveuplustfulattachmentsinstantaneously.

Herearethestatelyspiresofthebeauteoustemplethatattractsmenandwomenwhoworshipwithintensezeal.Devoutsingersthrongheredailytosingandpray.

Iknewnotthe“eightandtwo”ofthesacreddoctrine.YetthevivaciousChellappanofNallurassertedthatheandIwereone,andignitedtheflameofloveexceedingthatofamother.

Hespokewithoutspeechthattherewasnobeginningandno

176

end,atNallurnotedforitsjustpiety.Inthesesacredprecincts,hemademehisown,hisveryownandliberatedme.Heismytreasuredwealth,astenderasadearlylovedmother.”

--Natchintanai.156-158

SINGCUCKOO

KOOVUKUYILE

“Singcuckoo,flyaloftandsinginpraiseOfHimwhoistheheart-beatofhislovingvotaries.

Flycuckoo,flyinsteadfastfaithandsingThatweareSivam,ohmellifluouscuckoo.

Singcuckoothatineternityisnofirstandlast,AndimmeasurableItis,singcuckoo.

Ohcuckoo,singofthewayofuprightnessAndofourimmortality,singcuckoodear.

Thereisneithernamenorform,singcuckooThatill-willthereisnot,singcuckoo.

Singthatnoonehatheverknown,ohcuckooAndthatthereisneitherinnorout.

SingthatwearenotthefiveelementsAndthefivesensationswearenot,singcuckoo.

Singthatwearetheanma,ohcuckooAndletthyvoicebeheardeverywhere.

FlycuckooinmirthfulgleeandsingThatthereisnobirthnordeath.

RaisethemelodythatwearewhatweareAndthatwelacknothin,singcuckoo.

SingcuckoothatthesinisterdeedsshallfleeAndthatgoodandevilshallbalancedbe,sing.

177

Ohcuckoodear,flytothesanctuaryofNalluranAndsingofourfealtyasbondsmentrue.

--Natchintanai.171.

178

SARVAMGURUMAYAM

THYGRACEENLIGHTENS

SWAMI'sTestamentofTruthveritablyisthetestimonyonhisGURU.

“HeistheSat-Guru,whoisSelf-luminous.Heisbeyondtheplaneofobjectiveconciousness.”

--227--

“ItistheGuru'sgrace,hisinfinitegrace,hisineffable,perennialfountofgrace,thatalonecanendowmanwithadeepinsightintothesoulofthings.”

“Heillumineseveryonetoseebythelightofgraceradiatingwithineachbeing.Hisraysalsolightentheuniversewhichisconstructedofthefiveelementalpowers.WhocanseeifheLuminousOnewillsitnot?”

--Natchintanai.180

“BythegraceofmyTeacher,subduedismyEgo.BythegraceofmyTeacher,exhilaratedismyself.BythegraceofmyTeacher,intensifiedismyLove.ThegraceofmyTeacherbetokenshisveilingPower.”

--Natchintanai.186.

In the cantos onGrace, Swami unravels by stages the immense potency of the veilingpowerofGrace.

“IseeHimandyetIseeHimnot,ThisistheannunciationofourGuru,Thatwheresoeverthouart,thereIam--Siva,Siva.”

--209--

“BythegraceofmyGuruwasoverthrownmypride.BythegraceofmyGuru,showersofgraceweremine.BythegraceofmyGuru,blissinfinitewasmine.ByHisgracemyselfandGurucommingledasOne.”

--Natchintanai.243.

179

THEOMNIPOTENTMAHAVAAKIAM

'Detach,andinattachment,seedetachment,

Espouserighteouslivingwithawareness,mydear

Thouartmyself'--Thusspokehe.

“Nointrinsicevilisthere,'sosaidhe,

'AndTruthisAbsolute,'headdedmydear.

Yethebehavedlikeadumbman,dear.

'AccomplishedisHisWill--there'sneitherbeforenorafter.'

Likethunder,heechoedthesewords,mydear

WhatmorecanIspeak,mydear.

'Thatis:Whodothknow?'sosaidhe.

NoparalleltohimcanIconceive,mydear.

DazedandmotionlessIbecome,mydear.

'Weknownot,'declaredthewiseteacher.

Awholesomelifebequeathedhe,mydear

Fledarealltheunrighteousacts,mydear.

InonenessdidIseetheuniverseinandout.

YetIseenotthatwhichseethso,mydear.

Thelinkofcausationtoohathvanished,mydear.

DwelleratNallurmydear,knownbytheholyname

Chellappan,sotheycalledhim,mydear.

Hisabodeisthecanopyofthechariot.

Thedevoteeswhoadorehimareselflessfolks,

Whodonotseethemergingofdayintonight,

180

TheyclaimhisFeetastheirsolerefuge,mydear.

--Natchintanai.165.

MOTHERMINE

Ohmothermine,hecameonearthinhumanform.

HewhomBramaandVishnufailtopercieve.

Heassuagedmygriefsandgavemehisvision.

Iwasanignoramustowhomhegaveeminentstatus,and

assuredmeoftheinnategoodnessofheavenandearth.

SivayanamawasthemantraHegavemetoalleviatemydistress

Hebademegiveupprejudicesandpredilections,andendowed

mewithdiscriminationtoapprehendTruth.

Hisgreatsayingthatweknownot,becamemeaningfultome

byhisgrace,whenHeandIinnon-dualcommunionexperiencedbliss.

Whoknowswashisoft-quoteddeclaration,andyettothe

piouslovers,herevealedtheTruthoftheultimateReality.

HeandIareinseparable,thoughinfinitelygreatishistranscendence--

Andmyglamourforthisworldvanishedatthevigorouslifehegavemebythespellofhisword--

Allbespeakhisglory.HisformIseeeverywhere;

Hiswillmoveseverythinghere.Ifeveryphenomenomishis

formintheworld,andeverywhereweseehisform,thenthere

canbenoill-will,noblemishanywhere.Isthatnotsomother

mine?

--Natchintanai.52-53.

181

SARVAJNANI,MYJNANA-GURU

“HaveyouknownmyJnanaGuru?HeismybelovedwhohasgivenmethesupportoftheMulamantraAUM,andincompassionhehastakenhisplaceinmyheart.”

--Natchintanai.54.

HewouldwanderintheprecinctsofNallurwithacheerfulcountenance,buttonohousewouldhefrequentforhismeals;hedislikedhypocrisy.Darkincomplexion,austereinhabitsandcladinsimpleattire,hewasabletoeradicatemyvices,

Whatwonder!

Inrenunciation,hewasexemplary:hisheartoverwhelmedwith

theloveofGod,everrefulgentandimmaculatelypure,he

enslavedmeatNallur.Heslumberedaftermidnightandhe

wouldkeepawaytheidleandcuriousfolksbyspuriousoutbursts.Buthewasforbearingwithme,thoughhewouldoftentestme.Hesetmeontherightpath.ItistoBestill--SummaIru--

Alwayshewouldspeakwithinhimself,forsoindrawnwashe,

andyethedidgranttheblessingofagoodlifetothosewho

soughthimsincerely.Heisenshrinedinthetempleofmyheart.

Hedislikedpompandshowandwouldrepelthosewhofeigned

toworshiphim;Ah!Heenticedmetofollowhiswill.

Heattractedmeandyetwouldgloweratme,whenIdrew

nighuntohim.Hewasaversetothedisplayofanykind

ofsupernaturalpowers.Yetirresistiblewashisimpactonme!

Noapparentcontactwhatsoeverdidhevouchsafewithhis

devotees,andyetheexertedsuchwondrouscontroloverthem.

Amazementwasnotinhiscode,andhencestupefiedmortals

182

couldnothaveaccesstohim.Heledhisowntruedevotees

throughbewildermenttothepathofwisdom.

HeistheJnanaGuru.

--Natchintanai.53-54.

HAILOMNIFORMLIGHTOFHISFEET

“SalutationtotheHolyFeetofmySatGuru!Heenlightenedmewithsupra-mentalconciousness,Beyondtheavenuesofsenseexperiences.Heinitiatedmetoknowmyinnerself.Lookinwardandrealise,washisbenediction.Heshoweredgreaterlovethanthatofamother,AndIconsecratedmyallathisFeet.SalutationtothebeauteousFeetofGrace!

HewasLifeofmylife,EssenceofSelfinself.Hegrantedmethebeautitudeofagoodlylife.HeplacedhisFeetonmyheadandprotectedme.Awaywithspuriousdoubts!Suchgracewasmine!HeilluminedmewithonewordAum.Iunderstoodtheworldandmyself.HegavemetheexperienceofOneness.HewasallpervasiveliketheletterASalutationtothefeetsofragrant.

Thusdidhesavemefromalifeofallurements,HewhowasbeyondthereachoftheSee-ers,Hecamelikemeinhumanform.Andenticedmebylovesupernal,Ilearnttowalkwithhimontherightpath.HailomniformlightofNallurthatcaptivatedme!SalutationtotheHolyFeetofmyGuru!“Shedallyoursupportingtiesandbonds,”sosayingMybenevolentGuruvouchsafedsuchgrace.HisBlessedFeetHail.AllHail.

--Natchintanai.55-57.

THEROSARY--InRemembrance

183

ItisbyinconspicuousandhomelysayingsthatourGurudirectedoneandalltofollowthepath leading to the vision of the ultimate Reality. Self restraint, aspiration for the trueknowledge, love and harmonious living are the commendable virtues which must becultivatedandoffereduntohisFeet.

Swamipresentsuswitharosaryformeditation,whichismadeupofthebeadsofinnateyearning to desire the desireless One. The moving finger rolls the beads as we reflectsilently.

“InremembranceofthenameSiva--theLettersFive.InremembrancetoservetheservitorsofSivaInremembrancetowalkinthepathofthevirtuousInremembrancetocherishtheloveoffather,motherandkin.

InremembrancetocelebratethefifthanniversaryInrembrancetogivewhateverIcan.Inremembrancetomakeflowergarlands.InremembrancetogreettheincomingSivathondan.

Inremembrancetocurbthewaywardmind,InremembrancetoworshiptheGuru'sFeetInremembrancetokeepofffromsinfulacts,Inremembrancetoloveoneandloveall.

InremembrancetobemoderateinfoodInremembrancetotakepainstogainwisdomInremembrancetoacquirewhileyoung,theartsInremembrancetogiveupthefriendshipofthemisers.

Inremembrancetofostergoodwillamongrelations,InremembrancetorejoiceinsweetcontentInremembrancetohelpthekithandkin,Inremembrancetolivewithoutdeceit.

Inremembrancetoeffacetheegoandliveinself,InremembrancetoguardagainstdoubtsInremembrancetoglorifytheGurualwaysInremembrancetorefutethereproachofmadnessWesupplicate,weimplore.

--Natchintanai.58-59.

SIVAMSPEAKS

184

Speakohsivam,speakthemantra

Leadingtothepathofblessedness--

Thatenmitycanbevanquished,

Thatthereisno'other,'speakohsivam.

Thattheswayoftimeanddurationisnomore.

Thatloveissivam,speakohsivam--

Indulcetmeltingpoesy,speakohsivam

Thatthebodyisthetemple,speakohsivam.

SpeakohsivamthemantraofAhamBrahmasmi

Thatshallleadtoliberation.

Thathisbeneficenceextendstoallalike.

ThatallartSivam'sWill,speakohsivam.

Speaksivamthatill-willthere'snot.

Wearebondsmen,sooldandyetsonew.

Ohsivam,speakofthevirtueofnonviolence,

Thatunabashedyoumoveaboutamidstall.

Andenjoythegalaxyofthefaithful.

Speakthatweareall-embracing,ohsivam.

Thatwerejoiceinbeingfree,speaksivam,

ThatTruthisabsolute,speaksivam

ThatHe'stherefugeoftheweakanduntutored.

MaythemindbechastenedbytheWillSupreme.

--Natchintanai.65.

THEPLEDGE

185

WhysorrowohMan?Reflect.

Bestillandinlovelearntolive.

Takethypledgeofconsecration

ThatheisAll-in-Alland

ThatAllisHisWill,HisWill.

IfinHislightofWisdom

Youmingleyourdiscernment,

Hewhodonsthecresent

ShallsavetheefromDeath

Whyfearwhenthouknowest

ThefateofYamaagainstMarkandar?

Canfearovertakethosewhokeep

Offthetrackoftheelementalself?

Isthereanygaininprestigeorfriendship?

Whocaresforsuchmeasureofworth?

Whatmatterswherethesunshines?

Suchassertionofconsecrationleadstofelcity.

Thouartbeyondthekenofwealandwoe.

Thouarttheembodimentofpurity.

Invokewiththesymphonyoflove

TheadorationoftheLordmornandeve.

DogoodtoallandpraisetheLord.

Wandernotoutsideandruenoto'erpast,

Forgetnotrighteousnessbutponderon

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ThesublimityoftheGuruwhomadethee

Hisown,andgetbeyondthemind.

Thetimelessnowshallthourealise.

--Natchintanai.61-62.

JNANA-NERI--THEWAYTOWISDOM

InthesacredNallur,thewaytowisdom

Hepointedout,Chellapparbyname.

'Therecannotbeanyevil,'hesaid,

Andthetruthdawnedonmyperception.

Isawallvisableobjectsasfleeting,

Andinthatsight,fadedallshadesoffalsehood.

Hebademecherishnoblethoughts,

Andshunignoblepursuitsbydiscernment.

Supportofintellect,andsovereigntyo'erearth,

TheAll-knowershallbestowbyHisGrace

Heshallassuagethegriefofdevoteestrue

Wholearntoworshipwithfragrantflowers.

Soshalldevoteesattainandrealise,

Bidebythespokenwordandexperiencejoy.

Inpursuitoftransientgainstheywandernot,

ButwithsteadfastfaithshallrejoiceinTruth.

Thedelightsoflustandwrathshalldwindle

Intheilluminedmindshallrecedeallevils.

Ponderatdawnandduskonwhodothknow,

187

Thenshallwisdomlightenyourpath.

Thoseinwhoseheartsabidetherevealingtruth,

Thatthere'snothingbeforeorafterbutBrahman,

Theyshallenjoypeace,forbearanceandkindness,

Andattainliberation--'Tiscertain.

--Natchintanai.325.

INTHESHADEOFTHYUMBRELLA

TheGuruofSwamiwasessentiallyuniqueinhisdeportmentandthemodeofinstruction.He could not be classified into any of the category of Gurus celebrated in the Saivahagiology.Swami exalted his devotion toSageChellappaSwami to the highest pitch ofexcellence,andsanginpraiseofhisGraceinliberatinghimfromthethralldomofservitudetothetemptingdelightsoftheworld.

ChellappaSwami,thetoweringGuruofSwamididnotacclaimhimselfasaGuru,anddidnotpermitothersalsotoapplaudhimasaGuru.HeoftenchasedthosewhosoughthiminhishauntsatNallur.

In Swami'sNatchintanai Odes, there are many references to his Guru's imperativecommands,andhisrebukesatthefervourofthosewhofollowedhiminhiswanderingsasamendicant.

Swami was one of the very few devotees who faithfully followed in theMaster's footprints.HesubmittedhimselfwhollyattheFeetoftheGuru,inspiteofalltherebukesandrebuffshe received fromhimwhowas thewisest seer, andwhodeluded even themostlearnedandearnestaspirants.Hiseccentricitiesearnedhimthenameofamadman.

“Amysteryhewastooneandall,Andadorationofnonewouldhetolerate.”

--278--

SwamihailedthehallowedFeetofhisGuruashispreciousprotection.

THEAROMAOFHISFEET

'There'snointrinsicevil,'washisgreeting

Asheturnedhislovinggazeonme.

188

Hisgracewasmyinitiation,

HispricelessFeet,myshield.

'Whoeverdothknow,'washisrefrain,

Whichpreciousformulahegaveme.

Endowedwithexquistiewisdomishe

WhosebenevolentFeetaremyshield.

'All'sTruth,'washisrefrain,

Thathebeamedatmewithradiantface.

Andunfailingwasthespellofhim,

WhoselotusFeetaremyshield.

'Theperceptibleuniverse,thisCosmos

ReflectstheFormofParaman'.

SospaketheBeauteousOne

WhosebejewelledFeetaffordmeprotection.

'BethinkthebodyasatempleofGod,

Anddothousocontemplate--'

Thusheaddressedmeinaccentsoflove.

HisflawlessFeet,myprotectionaught.

'Birthanddeathrevolveround

Thewheelofattachment--Sogiveup

Earthlyties,'washisadmonition.

HisdivineFeetaremyamulet.

--Natchintani.328.

SLUMBERSWEETLYMYGURU

189

In somebeautiful,most exquisite lullaby songs,Swami rocks the divine babe, theGuruwhoresidesinthecoreofhishearttoslumbersweetly.HisplaintivestrainsrecallinghowallhisimperfectionsandlimitationshavebeensocompletelysweptoffbythegraceofhisGuru,moveus toa regionbeyond thevaleof tears.Swamiavows thepledgeofeternalservitudeattheFeetofhisredeemerGuru,thedivineChildofTruth,whopurgedhimofallfalsehoodandI-ness,andmadehimspotlesslypureinsideandout.“RockThoumybabe,soimmaculateandpeeless.”WhensunginNeelampariraga, thesesongshavepowertomeltevenstonyhearts:

GURUVENEEKANVALARAI

“MylordwhobequeathesthewealthofblissTohislovedvotaries,slumbersweetly.

ThouwhoarttheoceanoffelicitytothoseWhoseetheeintheirinnercore,slumbersweetly.

ThouwhoshowethsuchbenigngraceatNallurYetshunsthehomesofthosewhogivenot,slumbersweetly.

Ohuniqueone,essenceofmercywhopoursIneffablegracethatdispelssorrows,slumbersweetly.

Thoumymother,thoumyfatherandGuru,Thouwhoshoweththepathofvirtue,slumbersweetly.

--Natchintanai.127.

ThatImaynotbebornagain,myjewelofTruth

Whosavedmefromanguish,slumbersweetly.

OhRadiancethatilluminesmysight,makingme

BashfultoownthatyouandIareone,slumbersweetly.

OhThouChellappanwhoendowedmewithgrace

Tobenearandfarformydailyfood,slumbersweetly.

Whocanknowthee,ohpricelessGuru-Gem

Ofimmeasurableheight?slumbersweetly.

AsIrocktheetosleepinthecradleofmyheart,

190

NootherGodwillIeverdream,mybeloved.

--Natchintanai.196-197.

ThouwealthofjoywhoshedslustreinLanka,

TheLordwiththebeauteouscrescent,slumbersweetly.

ThouessenceofTruththateludestheVedas

Thouwithathousandnames,slumbersweetly.

Quintessenceofthoughtanddelightofmyeyes,

Thouscintillatingeffulgence,Ninmala,slumbersweetly.

Thoumytreasureinestimable,Thoumychild,myancientone,

Thoumyking,myGuru,mylord,slumbersweetly.

Myfatherwhoconsumedtheanguishofthybondsman

Withthepurificatorydelugeofgrace,slumbersweetly.

--Natchintanai.282-283.

HAILNAMASIVAYA!

SooverpoweringishisunimpeachablefaithinthegloryofHisName,thatSwamiinvokesthisLitanyonNamasivayaandinfusesitwiththepoweroftheSupremeSiva.

“Thouwhoartnon-pareil,TheconsortofUmaDevi,Whosetempleisthydevotee'sheart.HailNamasivaya.

'Yeartnotthebody',saidheAndgavemestrengthdivineTopurgemeofmyfearfulbonds,OhPrimalOne,Namasivaya

ThatTattvasninetysixareunreal,Irealisedthroughthygrace,Andtranscendedtheirbarriers,OhSiva,Namasivaya.

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TothosewhohavecrossedThesixcentresofconsciousness,Thoudid'stgrantthyLotusFeetThougreatGod,Namasivaya

Inthevoidofsilence,thatImayAttainpeacethouwilleth.ThousourceofVedasandGodofDevas,Thousovereignruler,Namasivaya.

ThoupursuedmethatImayturntothee,ThybeauteousformIsaw,InraptsynthesisIwasthineforever,OhSourceofGraceandPower!Namasivaya.

ThosewhobeholdthesightOfthydancewithraisedlegs-WilltheyperishinthisworldFulloftoils?Namasivaya.

ArtthounotthesupportOfthosewhoseektheeInthetempleofthebody?OhSankara,Namasivaya.”

--Natchintanai.297-298.

CROSSINGTHEBRIDGE

Trulyallthesesongstugatourheartstrings.WehearthecallofSwamitoserveinabsolutesubmission,notmerelybyaseriesofhumbleactsandselflessservice,butbyaperpetualstate of Being, enhanced by tranquil silence, and in enjoyment of an unbroken, inwardpeace and perfect quiescence. He signifies his Guru asEffulgence--Justice----Beginningless--whobestowedonhimHisgraciousFeet--343.

“IamHewhomIloveandHeisIwhomHeloves.

--179.

IknewmySelfand

ThySelfIbecame.”

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--343.

“ThetranscendentalPureOnecameasaGuruinordertomakemeHisown.IbecameHistarget.”

--343.

Swami'sdelineationofhisGuruinmelodioussongsliveforeverinourmemory.HegivesvividdetailsofChellappaSwami'splainlivingandsuperblynobleoutlook.Hecookedhisonly rice meal for the day, and tasted it with one curry. He did not learn the arts andsciencesnorthesacredbooks,buthiswisdomtranscendedthewisdomoftheVedas.Hedidnothaveanyexternalinsigniaoftheascetics.Hedidnotresorttoochrerobesordonholyash.

“Hewonmebyloveandcompassion,andverily'Heis

Sivam,whoburntthetriplecitiesofTiripura.”

--346.

HewouldreposeatTheradi;hewasbuoyantandlivelyatonetimeandatanothertime,hewouldfretandfumeinfierywrath.Nonecoulddecipherhisways,norhisgreatutterances.Somecalledhimmad; some saidhewaspossessedwith evil spirit; and someacclaimedhimamysterymanwhoworkedmiracles.

Ifanyoneapproachedhimwithferventloveandwithofferingsmeet,hewassuretoraveatthem furiously.Hewould feign and howl like a fox andwag like a dog and behave somadly thatnonewoulddreamofcallinghimaneminentman--yetpre-eminentwashe toSwami!

Like St. Tayumanavar declaring,Sage Chellappar too acclaimed that in the cosmicconsciousness,therewasnoduality--“Therewasnofirstorsecondperson.”

“HisgreatesttokenofgracewastobestowonmeThisexperienceofHimselfinMyself,Whocangaugehisheightofwisdom?”

--Natchintanai.347.

UntoHismajesty,Ibecameaslave--347.

He indeed is thewisest of thewisewhomademehis own--None can everdiscernhim.HeisHoneytricklingwithineachoneofus.

His oft repeatedbehestwas toknow theSelf abiding in the self, for thatwas the

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highestgoalofhumanbirth.Itwasthesummumbonumofnoblesouls.

ThereisnothingintheworldcomparabletotheexcellenceofdevotiontotheGuru.ItenablesmantofollowthepathofDharma.Itbestowsthegreatestsolacetoman,andpointsthewaytomakelifeennobling.“Blessedaretheworshipfuldevotees,fortheirsistherefreshingFeetoftheLord.”

GreaterLovehath noman except that of aGuru.His pathwaywill openup unexploredavenues of high import in life, and 'the Lord's name will be a never failing and eversustainingcompanion.'--149.InthekingdomofSiva,therereignsloveserene,andsotherecannotbeanykindofill-will,enmityordiscord.TruthabsoluteandthearomaofGoodnessshall pervade. Swami experienced the boon of grace, and the faithful chanting of Siva'snamewasthemostrewardingofhisGuru'sbenedictions:

“PursuethepathofgraceAndchantSivayanama.”

“WhenyouareontherightpathandknowtheSupremeSelfwithinyourinnerself,thenyouwillexperiencethestateofcalmness,forbearanceandtranquility”:

“The greatest benefactor to your own self is yourself: Your steadfast and singleminded devotion alone can be your sure guide to know theReal Selfwithin you.Discard all ideas of separation and distinctions and desires. Sing His name andstrengthenyourdevotiontoyourGuru.Thatisyourinvincibleshield”:

“Thisistheinexpressibleverdict,validatedbytheprofundityoftheVedasandthelineofSeers.

IfonecomtemplateswithsinceredevotiononthewordsoftheGuru,thenishe insightoflibertion,whilestillinhumanform”:

“ItwillleadyoutothekindlylightofSivam,andtakeyoubytheentrancingpathofexaltedspirituality;

“It will feed you with nectar divine, and crown you with the diadem ofAhamBrahmasmi--'IrealiseGodwithinme.'SageChellapparinferredthatParaBrahmamcannot be discerned by mortals. It is transcendent--'No one knows'.Who everknows?“

Swami refers to this query'whocanknowyou'--in relation tohisGuru, andascribes anindefinable stature to Chellappa Swami. He avows that he can only be known by theavenueofLove,hewhoisbeyondreachoffinitecomprehension.

“The luminosity of His Grace can disclose many mysterious secrets and in the

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commingling love, onewould feel bashful to speak of yourself andmyself as twodistinctbeings”:

'Iamwhereveryouare,'--sosaidourGurunathan:andweponderedonthissayinginthehours of meditation that wherever we are, Gurunathan will always be with us. St.Manicavacagar,inthehighesttransportofecstasysangthegemofTiruvacagam,ontheallpervadinggloryoftheuniversalOne,whoeludesallanalysis,andutteredthesamegreatMahavaakiamofSageChellapaSwamitoourSiva-Guru--“Whoknows?WhocanfathomThygreatness?YetartThoutheEssenceinall”

ReminiscencesofhisGuruwouldinvariablyberecountedonthedayofthecarfestivalatNallur;andwhenGurunathanbadeussingonememorableevening,afterwereturnedfromthisfestivalattheNallurMurugantemple,wesangthissongfromTheTempleLyric fromTiruvacagam:

Thisdayinmercyuntome,mydarknessdispelled,

ThoufillethmyheartasyondermorningSun.

ThymodeofrisingIcomprehendnotbythought.

TherebeingnaughtelsebutThou,atombyatom

Allthingsgreatandsmallchangeandmerge

IntothyOneness,Siva,dwellerintheholyShrine.

Tho'Thouartnotinthisandthat,yetartThou

Theessenceinall--who,ohwhocanknowThee?

--22.7.

This was followed by theNatchintanai song onDevotion to the Guru, when all thedevoteeswhowerepresentjoinedinthechorus:

“GuruBhaktiyePerumPeruKondadiKondadiaaru.”

--149

GURU-BHAKTI

BlissinfiniteflowsfromdevotiontotheGuru

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Rejoicethereinforsolacetrue.

Climbupthepathofrighteousness

Andutter,OhSankara--Siva.

Restassuredthatthereisnoevil

AndrepeatthatTruthisallandall.

Followthewayofdivinegrace,

AndchanttheincantationofSivayanama.

IfyeknowyourselfbyyourSelf,

Inbornpeacewillsparkleinyou.

Realisethatyouareyourownguide

Anddiminishtherangeofdistinctions.

Bewaretosubduethytripledesires,

WithoutreconcilingthemtopastKarma.

--Natchintanai.149.

We found ourselves immersed in the awareness of our Gurunathan's silent communionwiththeEternalwisdom--Blissingracioussport!ThemelodyofthissongonGuruBhaktiwith its peculiar cadence of undifferentiated plenum, awakened the recollection of thecanzoneofSt.Tayumanavar,whotooposedthebafflingquestion--

“Whatwonder!WhocanThygloryscan?”

“SomefaithscallThee'OMother,Mothermine!'Somecryaloud'OFather,Father,hail!'Someothersstilldevoidoffaithinaught,Beyondthegravedorantandraveinvain,Holdingtothisandthat.SomestillhailThee,TheIneffableLight,theBoundlessSpace,ThePrimalWord,theGoalandyetbesides,ThePeerlessMonadandtheTriuneTime.Thouartalltheseandyetbeyondthemall,EternalWisdom--BlissinGracioussport!Whatwonder!Ohwhocanthygloryscan?

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OhSoulofsoulsonearthandotherworlds!OhThou,theAll-pervadingEssenceTrue!”

--10.2.

IntheseimperceptiblewaysdidourGurunathanmakeexplicable,theinexplicablegloryofhisundauntedTeacher,andParamaGuruSageChellapaSwami,whotaughthimtheGoalofTruth-Realisation.

GURUJNANAM

“ThePrimalOneenlightensthesoulasaGuru.”

TheEighthsutraoftheSivaJnanaBothamdealswiththesignificanceoftheGURU inthelife of an individual,whohas set himself on the path of self-realisation leading toGod-realisation.

A virtuous lifewith a knowledge of Truth is absolutely essential to tread the path, andeveryseekermustespousetapasinordertorealisehisinnerself.ThentheLordshallgranthimenlightenmentthroughtheGuruwhoisnoneotherthanHisGrace.Aslongasmanisundertheinfluenceoftheworldlyavenuesofenjoyment,hewillnotrealisehisowntrueself.Hemustgiveupworldlyattachments,andtheadventoftheGuruintohislifewillbethefactorofsavinggracewhichshallleadhimtothehavenofTruth,inthelightofself-realisation.

LetusconsiderSutraEightoftheSivaJnanaBotham:“TheLordshallappearasGurutotheanma who has advanced in the paths of virtuous conduct, action and concentration(tapas), and has gone through the paths in theWay of Salvation asSariyai, Kriyai andYoga in previous births.He shall developknowledge andbhakti; andGodwho isLoveappears asGuru and imparts trueknowledge(Jnanam).Hewill instructhim thathehaswastedhisopportunityinlife,bylivinginthemidstofaliensavages,andrecallhisheritageandtruenature.Thenunderstandingits trueselfandpurpose,shall theanmaabandonitsassociation with the ignorant forces,asat, and not being different fromHim, becomesuniteduntoHisFeet--TheFeetofSat.”

Theanma will join itsJnana Guru when by its virtuous life, the good and bad karmabecome perfectly balanced. The true role of theSatGuru is defined in this verse ofSivaJnana Botham. It is established according to Saiva Siddhanta that the LordSivaappearsasGuru,andwillteachtheanmathatHeisnotseparatefromit,andthatheshinesinthelightoftheanma.Hewhocannotbeknownbyeventhegods,canonlybeperceivedby theanmawhoismatureenoughtoreceivethewordofGod,whenHeappears intheformoftheDivineGuru.

Whentheanma isinunionwiththefivesenses,itdoesnotseeitselfasit trulyis.Itcan

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onlyseethroughtheprismofthesenses.ButwiththeaidoftheGuru,theanmareflectsonthe material enjoyments as fleeting and subject to decay, dualism and distress, andunderstands the Truth of God who isSat. He becomes the servant of God. Let mancontemplateonHimwhoisneverseparatefromhim.

ThiskeyverseinSivaJnanaBothamillustratesthetruesignificanceofaGuru.Itenunciatesthat the moral(Sariyai), ritual(Kriyai), andYoga practices are preparatory steps of anindividual,butthesecannotleadhimtotheknowledgeofTruth.ItisimpossibletoobtainJnanamexceptbythetouchoftheGuruwhoisnoneotherthanGod.Byintensedevotionandlove,itiseasytoattractGodtooneselfastheGuru.

“TheignorantthinkthatGodandLovearedifferent.NonethinksthatGodandLovearethesame.WhenoneknowsthatGodandLoveareidentical,HewillreposeinGodasLove.”

--Tirumantram.270.

“Thehumansoul iscompared to thesonofakingstolenbysavagesathisbirth,andhecannotunderstandhisidentity,untilsoinformedandtakenbackbytheking,hisfather.ThesoulinitspristinepuritycanonlyberecoveredbythetouchoftheDivineGuru.Thefreedsouldoesnotbecomeco-extensivewithGod.ItbecomesimbeddedinIt,asthelamplosesitselfcompletelyinthezenithofthenoon-daylightandremainsstillquiet.”

--SivaJnanaBotham--

Tr.J.M.Nallasamy.--89.

ItistruethatevenaftertheSatGuruDharsana--thetouchofthedivineGuru--theinitiateddevoteedoesnotbecomefreefrominfirmitiesandtheeffectsofpastdeedswhicharesofirmlyrootedinman.Duringthisinterval, thesoulthathasfelttheimpactoftheGuruisenjoinedtocontemplateonGod;andthisiswhatNatchintanaiproclaimsfromthefirsttothelastasitsUpadeshPerennis.ThistruthisenunciatedintheninthandtenthsutrasoftheSivaJnanaBotham.

SutraIX.“TheanmaperceivesitstruenaturewiththeeyeofknowledgeandseesGodasTruthDivine,andtheworldasevanescentasamirage,andfindsitsrestintheLord.ItthencontemplatesceaselesslyontheHolynameofFiveLettersaccordingtotheinjunctionoftheLaw.”

ThisisthesadhanaofcontemplationofSriPanchakshara,theesotericworshipofDhyanaNeri orSivaDhyanam. The principle is what is called'soham bavana.' Sa meansIt orBrahmam, andAham meansI orme, denotinganma. Sivoham is its equivalent and itimplies“SivainmeandmyselforIamSiva,”andintendedforpracticeandtobetaughtby

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theGurutotheinitiate.

Itisonlyameanstothegoalofliberation.

Theanma practicing'Sohambavana' shouldnotequate itselfwithGod.ThispracticeoftheJnani is only a symbolic worship orBavana, and should be confined to its properscope.Whatwasbeforenon-apparentandhiddeninhimselfbecomesapparent.Inthestageoftheworld--PethaNilai--Sivamiswithinandnon-apparent,while theanma is apparentandassertive.Intheliberatedstage--MuktiNilai, theanmagoesdownandbecomesnon-apperant,andSivambecomesapparentandSupreme.

SutraX.“AstheLordbecomesonewiththeanmainitslifeonearthinthehumanform,solettheanmabecomeonewithHimandperceiveallitsactionstobeHis.ThenwillitbefreefromalleviltiesofPasam--objectiveconsciousness.”

Thisversedealswith thewaytodestroy thebondage that tiesdowntheanma. It shouldbecomeonewithGod,asHehasbecomeonewithanma.Whenthishappens,itjoinsHisFeetbylosingitsprideandego-self,andaccedesatalltimesthatallactionsareHisactions,asitwillactonlywithHisgrace;andthentheLordrevealsHisRealSelftoit.Iftheanmaattributes every work to Him, then it will not be affected by thetriple-malas. GodtransformsHisdevoteesintoHisownForm,andthosewhodonotseekHisrefugewillbemadetoeatthefruitsoftheirownKarma.Thesetwofunctions,Heperformsaccordingtothedesertsofeach.

'Mukti'meansfreedorfreedom.WhentheanmaattainsMukti,itisfreedfromignoranceorpasam and attainsPathijnanam or the knowledge of theLord.The very act of breakingawayfromtheattachmentstotheworldunitestheanma to thePathi--“Letgotheropeofpasamonwhichyouswing,andreachthesupportofGod,”arethewordsofSwami.

TheanmaisfreedofpasambybecomingonewithGod,andbyconsideringallitsactionsasthoseoftheLord.TobecomeonewithGodmeansattainingadvaithicrelation.

Whatisthisadvaithicrelation?TheanmabecomesonewithGodinMukti,asGodisonewiththesoulinitsbondagestateintheworld.

TherelationoftheanmaandGodinthebandhaconditionisthattheanmaexistsandGodis non-apparent. InMukti, God exists and theanma is non-apparent.Yet in either state,Godandtheanmaareexistent.

In thebandha state, theanma perceives the three distinct states of knower, known andknowledge, and the differentiation is a hindrance to attainMukti. So in theadvaitharelationshipoftheanmabecomingonewithGod,muktiisattained.Theanma isthereforeenjoined to consider its actions as thoseof theLord.These injunctions are for theJnaniwhoattainsMuktieveninthislife.Theanmahaslostitsegohood,ahankara orAnavam,

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andthisisthesourceofallevil,allkarmaandsuccessivebirths.OlluvilodukkamsaysthatVeeduorMuktimeansfreedomofaFreeBeing.TheLordappearsasSatGuru,thevictorofthe savages (senses) and teaches the seeker to infer the truthofPathi,Pasu andPasam--God,soulandBonds.

SutraXI.Astheanmaenablestheeyetoseeanditselfsees,soSivaenablestheanma toknowanditselfknows.AndthisadvaithaknowledgeandundyinglovewilluniteittoHisFeet.

HowdoestheanmaunitetotheFeetoftheLord?

Siva feels what thejnani feels. TheLord knowswhatever theanma knows as it cannotperceiveanything,exceptwiththeaidoftheLord.WhentheanmaunitesitselftoGod,andfeelsHisGrace,Godfillsitwithsupremeblissandbecomesonewithit.

IftheJnanihasunfailingloveforSiva,hewillbecomeunitedtoHim.

GoddwellsineachmaninseparablyandHeispresentineverythingbutisnotrecognisedbyman.ItisonlywhentheanmabeginstoloveHim,thatitcanunitewiththeFeetoftheLord.Darknesscanonlyberemovedby loveon thepartofman,andgraceonHispart.Theanma losing itsmala, that is attachments and bonds, unites itself to His Feet, andbecomestheservantofGodandwillbeinseparable.Theanma'sintelligenceisenshroudedfrometernityinmalaandbrightensfromitsexperienceoftheworldandgettingridofthemalaaltogether,recoversitsoriginalintelligenceandunitesitselftotheFeetofGod.ThisisPathi-JnanamorSivanubhuti,accordingtoSaivaSiddhantam.

It is the glorious Divine Light which permeates theanma through and through, anddiffusesallrounditwithitsraysofgrace,andthenconceivestheanma'sfeelingofAnandaor bliss. That verymoment it becomes transformed into theDivine feeling orAnubhavaitself.AstheanmafeelsHisgracemoreandmore,itsloveoftheLordincreases.Soitisthisundyingloveor truebhakti, that is thecauseof theanma'ssupremehappiness,blissandPathi-jnanam. In thisadvaithaanubhava, and that is the truedefinitionofLove--thebhaktianddasamargacombinewithtruejnanamarga.

SutraXII. Let theJivatma after getting rid of the threeMalas,whichbeget ignoranceorevil, and which separates it from the Lotus Feet of the Lord, mix with the society ofdevotees,whosesoulsarefilledwithLovehavinggotridofignorance.LetitcontemplatetheirformsandtheformsinthetemplesasHisForm.Heshinesbrightlyintheseforms,thoughHeispresentineverything.

TheLordwills thatall shouldunderstandHim,andso revealsHisForm toHisBhaktaswhodesiretoknowHim,andmakesthemknowHimselfandmakesHimselfvisible.Tothoseentangledinbondage,Heisinvisible.

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Totheseer,Godisneitherdifferentfromallthings,norisHeonewiththem,noroneanddifferentfromthem:Heisinthegeneraladvaitharelationwiththem,andeverythingisHisForm.Yetthelastverseof SivaJnanaBothaminsiststhattheadvaithinshouldworshiptheformwhich excites his lovemost--to forget the Lordwhomade him know himself andtransformed him like unto Himself is inexcusable; and yet he continues to be only Hisbondsman.Hencehis strengthconsists in ceaselessworship.This is thequintessenceofSivaJnanamortheWisdomimpartedbytheSivaGuru.

Thewiseseerwhosees theobjectsdoesnotsee themassuch,butonlyGod'sPresence.God, thoughHe is present in everything, is non-apparent as ghee inmilk.But there areforms, inwhichwe can feelHis Presencemore apparently like the butter in curds. Thegreatlightisnon-apparentlikethefirelatentinwood,orgheelatentinmilk.Butwithloveandknowledge,onecanrubthefirewoodorchurnthemilkandfireandbutterwillbecomeapparent.ThusSwamideclaresthatintheBhaktasortheservitorsofSivaknownasSiva-Thondar,God'sPresencebecomesalivingPresence,andhenceitfollowsthatthebodyisatempleofGod.VerilySiva, theSupremeLord iseverywhere,especially in formswhichexciteourlovemost.

TherecognisedpatternoftheHinduspirituallifeandmorespecificallytheSaiva tradition,enshrined in the cultural and religious heritage of the Tamils must be fully understood,beforeunderstandingSwami,ashisexperiencesoftheillustrioussixtythreeSaivaSaints,thattheservitorsofSivawhoenjoytheabidingsenseofSiva'sPresenceliveinblissandpeaceinconstantcommunionwithHim.

The Presence is manifested as SatGuru and enjoyed as light and warmth, symbolisingwisdomandlove,astestifiedinSiva-JnanaBotham--SutraXI.

Theanmamustgaininsight.TheLordiswithin,butHisPresencecannotberecognisedbytheanma;andthereforeSivamustrevealHimselftoitinamannerbywhichitcancogniseHim.HeeffectsthisbyHisencounterintheformofSatGuru.Hisworkinthevisibleformof a Guru is in consonance with His nature which is invisible, in so far as He is notrecognisedasSivaby thesoulswhoarenotmatureenough toseeHimthusexceptasamanamongmen.Tothe illuminedsoulscalledVijnanakalar,Heappears inHisunveiledglory;tothePralayakalarwhoareonthepathandyetwhostillfeeltheimpactofthemala,HeappearsasGod;whereastotheSakalarwhoaresteepedinignorance,Heappearsasaman.ThustheroleoftheSatGuruisadominantfeatureinSaivaSiddhanta.

The end of liberation is to attain the perfect beatitude, and only Siva can effect theilluminationofinsight.TheGurualonecanunfoldtheSatbyequippingtheanmawiththeperfect insight,which thematerialmeansofcognitionwithwhich theanma equippedbyAsat(maya)cannotreach.Thusit is thedirectconfrontationofaSatGuru, thatalonecanlead theanma to identify herselfwithSiva--the pure, perfect Insight, the luminousEye--whoabidesinseparablywithintheanma.

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“OhluminousInsightthatmingleswiththeseeingeye!All-pervadingandillumininglikethesunray.”

--Natchintanai.119.

TheEleventhSutraofSivaJnanaBothamandtheabovecoupletfromNatchintanaicontaininanutshellthequintessenceofSaivism--theWayandtheGoal.

TheLuminous Insight of theSivaGuru alone can unfold theSat by equipping theanmawithperfectsight.AsthiswasthethemeordainedbySwamitoMaforherpublicaddressinColomboattheSivathondanSilverJubileeCelebrationsin1962,itisdeemedappropriateforelaboratingonthis text,fora trulyappreciativestudyofSwami'sTestamentofTruth.AumTutSat!

GURUVANI

TheGloryofHisGrace

“IhaveseenthegloryofHisGrace!DoThoutooseeit?”

--TiruvacagamIV.

ThusspakeSwami:

“Mydear,He'llshowyoufromtimetotimeHisgraciousForm.”

--Natchintanai.273.

“Theworldwill judgethosethathungerforrighteousnessasextraordinaryfolks,or theywillbeclassedaseccentricpeople.Theirwayswillalwaysseeminexplicabletothepeoplewholivebybreadalone.Chellapparwascallamadman.Heneverchidedanyone,norbadehimdothisorthatorspokethismessageorthat.

“Hekepthimselfaloof,andyethewasseeninthecompanyoftheilliterate,humblefolksaswellaslearnedpeople.Heacceptedthemallandtheirways.Therewasnocriticismoflife,andnocommendationinhiscode.

“Truth exists.All other phenomena aremerelywaves dashing and breaking on its outershores. It remains untouched, unmoved.All religious sages attempted to speak of thisultimateReality,butitisbeyondwords.Itisspeechlesssilence--Mounam.

“Allwordsandsoundsrestinsilence.Allworksrestinsilence.Everythingrestsintheperfectionofsilence.”

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--Natchintanai.380.

“All action spells reaction in the samemeasure and are of the same brand. Fasting andprayerfulsilencearegoodtopurifyoneself.OfferyourselfwhollyatHisFeet.ThenrealisethatyouandHearefromthesamesource.Thereisnoneedforanyonetogooutwithhisforcesandmarshallthemtodefendtheright.Therebyonegeneratesonlyviolence.

“Whynotreflect thatyouandtheforceopposingyouarefromthesamesource?Soyouand It are the same. There will then be no hatred and no distinction, and no 'You'--thesecondperson. It is the singleOne. It ismonologue.Nodialogical relationship betweenOurfatherinheavenandweonearth;noThouandI,but“SivamandIareone,andSivamisinall.”ReadMundakaUpanishad.Itexplainseverythingsoclearly.Bringitwithintheorbitofyourexperience.

“Serenity!Winforyourselfsantam.Letpeaceslumberinyourheart.Letpeacewakenyoutoaction.Letpeacepunctuateyoursayingandthoughtsandinvadeyourwholebeing.Inserenityrealisethis'Oneness.'NonecanknoworexperiencetheRealitythatunderliesthisphenomenal world. 'Who knows? We do not know.' Manicavacagar too raised thisquestion!--'Whodothknowthee?'

“Illness,sorrowsandpangsareallshadowsofthemindwhenitseesthedualworld.Theyaretheharbingersofadividedmind,distractedbysubject-objectrelationship,andofasoulthat is a stranger to Peace-Santam-Upasantam. Behold the universe as reflecting HisImmanence.

“The one great, big, grand Pendulum swings and all the little bells attached to it keepchiming to the rhythmandswinging to its livelymeasure.Whatawondrousexperience!Whydissectitfurther,whenallthatneedbedoneistositinstillnessandhearthechimesvibratingwithinyourheart.

“Oncethisisexperienced,'Oneisandisnot.'Chellappar,thoughcalledamadmanandaneccentricmanlivedanormallife,notutteringanyprophecy,norworkinganymiracles,andyethewasarealisedSeer!

“Hewas likea lotus,untouchedby thedirtor coolnessor thewateraround;Hedidnotassumetheshapeandthecolouroftheenvironment;hewasuneffectedbypainorjoyandwasnotouttoreformorserveorbeserved.

“Hesawallasnon-dualonly,andhismindwasalwaystunedtoBeStill.WehavetofindthesourceofCalmness,theanchoronwhichouranmashallrestinsereneunisonwiththeSupremeEffulgenceofSiva.Hisall-embracingGraceistheaxisoftheLuminousEye.

“Chellapparneveradmonishedanyonetodothisandnottodothat,or'sellallthouhastandfollowme.'Therewasnoquestionandanswer,no'Havethis'and'havenotthat.'

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“Playyourgame,yourswadharma,honestlyandsincerelyandfollowthedictatesofyourinnerself,purified in theflameofSiva-Dhyanamdaily.Question theminutearticulationsthatarisewithinyouandateachstep,inquireintelligently--whatisit?Wheredoesitlead?Whatareitseffectsonyourwholeself?Thenthenextstepwillbemadecleareruntoyou.Thatisthetimeandplacefortheteachertotakeyourhandandleadyouon.Allowyourselftobeled.Letgotherope.Whyfear?

TheMundakaUpanishadwasreadatthesunsethour.Thecamphorwasburningandthecoconutoil lampwaslighted.Attheendofthereading,SwamispokeoftheOnenessofLife.“ThereisnottwobutOne.CanyouseetheUnity?Lookatthiscamphorflame.Itisonebut it lightsupmybed, this chembu, the lota and that.The same light falls on eachobjectandassumesdifferentiationbytheobjectivevision,butitistheOnelight.'Itshines--Theyshrine.'

“Everythingshinesonlyafterthatshininglight.Hisshiningilluminesallthisworld.”

--MundakaUpanishad.2.2.1

“Sivosarvam--Sivosarvam!Santam,UpasantamSarvamBrahmamyam.”

Swami repeated this refrain many times; and he sang songs from Tayumnavar andTirumantramonthefocusofserenecalmnessinthedepthchargeofourhearts.ItwasthedeterminingcentreandtheaxisofhisUpadesh.

“Mounamisnotmeresilence.Itisactiveawareness.

Thatwhich iswithin is the ripple of the tide surging in theheart ofEternity in its outerspheres.Theyallhavethesameorigin.”Swamisings:

“Themacrocosmisfoundinthemicrocosmwithinme,andIpaymyobeisance--Siva,Siva.Siva,Siva,Sivayave.”

“Chellapparneverdistinguishedbetweengreatandpoorpeople.Allwereequalinhissight.Thescavengerandthenoblemenwerealike.Theywereonlydifferentintheworktheydid.Essentially, in essence, in reality, theybelonged to theOneunchanging, non-dualTruth.NonecandescribethisgreatSelf.

“Didyounote theway this truthwasexpressed in theMundakaUpanishadyou readoftwobirdssittingonthesametree,andeventuallyonewasabsorbedintheother.TheParaVidyaandAparaVidyaaretwofacetsof“Knowing.”

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“InquireandunderstandTruthinitstotality.Giveupobjectiveexperience.BeinclosetouchwithReality.Itwillspeakfromwithin.Youbestill.Beawitness.”

--Natchintanai.269.

“Chellapparneverspokeinthethirdperson.Hespokealwaystohimselfandinthepresent.He never did or said anything to benefit or reform others. Everyone who was presentbeforehimlearnttotakeinwhateversuitedhim.Itwasonlyaftermanydaysthatthetruthwouldbecomeapparent.Therewasnothirdpersonorsecondpersonthathesawinhislife,forhimtospeaktoathirdpartyor toaddressanother.Hedwelt inhimSelf andspoke toHimSelf and that Self was the Universal Self. He never played any drama, or enactedmiracles.

“HewasfloatinginthislightedworldofOneness-Sivosarvam--andeveryonecalledhimmad.Hehadnofollowersandkeptnoaccountofhisactivites--nomoney,nopossessions,noconventionalbehavior.Hewasasparkofdivine radiance.He livedandmovedasanordinaryhumblemanwitheyes,ears,handsandlegslikeanyotherpasserby,andthusdidhepassawayintoSupremeSilence.

“Noharmshallevercometohimwhotreadsthepathofholinessandpurity.Wegeneratebothgoodandillforces,aswearesubjecttotheplayofthisdualexistence,whereweseedistinction, separation andmisery. If someone harms us from outside, the origin can betracedtosomecausewithinus.

“Tohimwhobelieves in this axiomor truth, no harmcan ever befall him.Hedoes notgenerate any force of harmfulness and hence is shielded from evil. Love all in order torealiseLove.Dogood in order to attain goodness.OruPollaappumillaiThamby.AgainSwamicontinuedhisreminiscence:

“Chellapparand Iwerewalkingonedayaswewerewon't todo.Hewasdarkskinned,thin,withafriskybeard,andalwayshislookwasupwards.Heneverlookeddownwhilewalking;heneverlookedinfrontofhim,butalwayswithchinraised,hegazedafar,andbeyond. I took care to keeppacewith him, but alwayswatchingmy steps carefully andlookingdown,andnowandthen...Wecameacrossananthillandhewentforwardfirst,notlookingdownorseeingwhatlaybeforehim;andyethemanagedtotakeastridethatavertedhisstumblingoverthatantheap.AndhereIwasfollowinghim,andconsciouslyseeingtheant-heapIavoidedit.Soforhim,hisownDharmawashisprotection.VerilyHewastheSunofTruth:

“Onedoesnotneedanyexternalprotection.TheknowledgeoftheSelfleadsaSeertobeluminous like the sun in a clear heaven. Chellappar was fearless, because he was

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establishedintheknowledgeofOnenesswithSivam,andhencetherewasnoneedforhimtobestungbythoseredants!”

“Allthemencamefromthesamewomb,theessenceofEssence,andyetoneturnsouttobeacriminal,anothera robber,oradrunkardandanothera saint.Hehas togo througheachstep,inordertoreachthenextstep,andfromtheretothenextandsoontillhereachesthegoal.Perhapsitwilltakelongerforsomethanforothers;theTamasic lagbehind,theRajasic perform and revolve round their desires, and theSattvic are thosewho are free;evenwhentheywork,theyfeeltheexperienceofnotworking,andwhentheydonowork,theyseemasiftheyareworking.

'Nothinggained,nothing lost.'Weall traceourwayback toourgenesis fromwherewecame;andhererealisetheblissfulexperienceofperfect tranquillity.Myfriends,hearanddigest.”

Swamisings:

“Ineffableblisswasmine.Immaculateserenitywasminetoo.TranquilSiva'sexperiencewasmine.Andthenormsofgoodandbadglidedpastme.”

--Natchintanai.186.

MATCHLESSGURUGEM

ThisisthelustrousJewel

Thatsparklesintheheartsofrealisedseers,

Thatgleamsbrightly,flawlessGemsounsullied,

Thathealsthepangsofthoseinpenury.

NonecangaugethevalueofthisGemsorare.

Itdazzleswithvariegatedhuesonearth.

ThepreciousGemthatembellishesMalofazurehue.

ItsbrillianceradiatesafarintheisleofLanka.

ThismatchlessGuruGemhasmademehisbondsman.

ThosewhoimplorewithlovecanseethisGem,

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AGemsoradiantwithtripleeyesadorned.

Itseleganceentrancedmeintoitsservice.

NeitherVishnunorBrahmacanfathomitsbeauty.

Itshinesinthecrownwiththecrescentandganga.

ItglowsinHisformadornedbyyoungserpents.

It'stheGemthatscintillatesinLanka--

ThisdivineGemistheawardofflaminglove.

ThegloomofbondageispiercedbythisGem.

It'stheprizeofthosewhosingHisPraise.

UniqueandgoldenistheGemuntaintedbytime

Itradiatesthecharmofmanifoldwonders

AmatchlessGem,itissomanifoldwonders.

TheGemadoredbytheTriuneGodsandDevas.

ItstandsrevealedinthebounteousisleofLanka.

AhGuruGemthatlureme,myownpeerlessGem!

--Natchintanai.258.

When the soul longs for reunion with the Eternal Love and Wisdom of the Lord asembodied in the God-Guru, here reffered as the lustrous Gem, then the soul is notconsciousofitsseparateness.Distinctionsmeltaway.Thecryoftheheartis,'whenshallIinmysticunionjoinmypeerless,perfectGem?'Manenjoysblissdivinewhenheisunderthe spell of perfect love and wisdom. In the same mystic language of Love did St.ManicavacagarsingintheOdeonFulfillment:

Whethersitting,standing,lying,walking,

Inlaughterortears,inpraiseorworship,

Whetherperforminginvaryingaccentsmeet,

Thesoulshallsubmergeindissolvinglove,

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SeeingthatholyForm,beauteouslikesunset.

Steepedinserenejoy,whenshallIbecomeThine?

InOnenessmingledfore'er--saywhen?

Inmysticunionwithmypeerlessgem.

--Tiruvacagam.27.8.

ThusSwami's lyricon theMatchlessGuruGemsetsafloatanirresistibleyearningintheheartsofalldevoutseekersofTruth,fortheunfailingguidanceoftheSatGuru.Itunfoldsthe cry of the finite for the Infinite Love of the Supreme SivaGuru. Themelody of St.Appar'ssymphonywasheardinthesilenceoftheheart:

“HisName,sheheardfirst;Hishabitat,sheinquired;Where,Ohwherewashisabode?Shepinedinunquenchablelove.Gonewerehertiesforfather,motherorkin.Self-forgetful,self-effacing,shearoseTocommingleattheFeetofherBeloved.”

--VI25.7.

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ANMAJNANAM

THECONFLUENCEOFIANDTHOU

The psalm beginswith the Litany of a Good Life, leading to the goal ofsupremewisdom, theHomeof theRealisedSeers--“JnanaVeeduNamakuElithaame.” At the close of the lyric, Swami affirms thatMukti, thefirmamentof theabodeof theSelf-realisedSeers, thatBeyondwhich is inthe lotusof theheart, that locusof space in itself, is the awardof aGoodLife--'MuktiNalhume'

--Natchintanai.86.

Man's lifeonearth, frombeginninglessbirths toendlessdeaths isa liturgyofworshipoftheSupremeOnewhoiswithinandwithout,andthisuniqueexperienceofselfrealisationcanonlybedeclaredbythosewhohavegainedtheSelf.TheGitasays,“thatthosewhohavegainedtheSelfareilluminedwithin,rejoicewithinandenjoyeternalfelicity.”BhagavadGitaV.24-25.Swami isone such realisedYogi,whohaving attained thehighestwisdompointstheWAYtothebeatitudeofGod.

In recording his experience of self-realisation in the Natchintanai, Swamihas reported insights which came to him in the hours ofSiva-Dhyanam.Therefore we find that emphasis at all points is not upon parts, but uponwholes--uponbrief,comprehensiveandcoherentyetunanalysedutterances.ThestudyofthesesacredsongsofhighimportaccordingtoHindutraditionrequirestheguidanceofaGuru.

WereadintheUpanishadthat,“tomanyitisnotgiventohearoftheSelf.Many though they hear of it, do not understand it.Wonderful is he whospeaksofit.Intelligentishewholearnsofit.Blessedishewhotaughtbyagood teacher is able to understand it.” (Quoted from 'The Upanishads'Indroduction XI. by Swami Prabhavananda). So did Christ asert in theParableoftheSower,theselfsametruth:

“Yethathathearstohear,lethimhear.”

St.Matthew,XIII.

Oneof thepre-eminent traitsofSwami's teachingswas tohave stirred thepeoplewhoflockedtohiminblindfaith,toregaintheirdiscriminationand

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understanding.Heguidedhisaspirantstoconcentrateononestepatatime,andwouldimperceptiblyleadthemtomaster itfully,beforeproceedingtothe next step. Significantly enough, Swami always reiterated the need toconform toestablishedcodeofethicalandmoralexcellence,and thevalueofdisciplineastheonlywaytofreedomatalllevelsofexistence.

What is important to remember is the fact that he taught the meaning ofNatchintanai Songs by his daily acts, by his most casual words, andsometimesevenbyhissilence.Onlytobenearhim,onlytoserveandobeyhiminhumilityandinreverence,wastobequickenedwithavitalitywhichnotonlyinformstheintellect,butalsopurifiesandenrichesthesoul.

“Hewhoengagesinthesethingsgainsinconcentration,Andisnolongeraslavetohispassions;Devout,selfcontrolled,disciplinedinspirit,Herisestofameandisablessingtomankind.”

Outside Swami's hermitage, his votaries were used to an individualisticapproach to life,where theveiled egoasserted its authority; butonce theyenteredhishut,everyonelearnttobequietandlistentohisinnervoice.TheGurunathan invariably would reverse the pivot God-ward so effortlesslythat in the axis of the DivineWill, the attention of all gathered in hispresencewouldbefocussedontheAnma-Jnanam,therealisationoftheSelfby the self; and all other problems and passing vexations thatweighed onthe seekers, when they entered hisAshramwill flee hastily, leaving themabsorbed inaconceptionofwholeness.MeanwhileSwamiwould sing thatsongofSt.Apparandrockhimselfinlaughter.

“ArogueIwaswhowastedlife'spreciousdaysinuselessservice,tillIbeganthesearch;andthenlo,IsawHimwhobademeknowthewisdom,thatinseparableisHewithintheseeker'sheart.SoamazedIwasthatIburstintopealsoflaughter.”

St.Appar.IV.75.3

It so happened that in the tempestuous days that followed the communalriots of 1958, people who were deeply involved in the suffering of theseunhappy events came to him in large numbers, seeking the solace of hisGrace. The Guru who had him-Self realised the truths of thatMaha-Vaakiam--“Oru Pollappumillai,” would remind all of them with great

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claritythatnoharmcaneverbefallamanofGod.Hewouldsingthesong:

“OhThangamdear,writeoutatestamentaryDeed,Thatthereisnointrinsicevilatall--(toaknowerofTruth).

--Natchintanai.273.

Thus did Swami teach a new way of approach to realise the Self, andbroughttotheforeanexperienceofintimaterelationship.Itmaybethathissong, just that particular song that he sings as you enter his presence,willstir in you the passion for goodwill and dissolve all the pent upmalignityagainst that 'other.'This act of “Sittingneardevotedly”,which is the truemeaning of the termUpanishad has been our sanctified source to unravelever so dimly even, the quintessence of Natchintanai which contains theknowledge that destroys the bonds of ignorance; and leads to the supremegoal of Freedom--Mukti Nalhume, as enjoined in Swami's Psalm--86, aswellasintheJnana-Kuralbythegreatwoman-saint,St.Auvaiyar:

“Beyondbegining,beyondendingisthesubstancerare,Thatisthelightofwisdombeautiful.

“ThisisthepathofliberationastestifiedIntheparchmentbytheGuru--Behold.”

Auvai-Kural.VIII9-10.

The essence of this key Natchintanai, which happened to be one of ourfavourite and oft-sung song in Swami's presence was understood withoutanydirectexplanation,byourtemporaryabsorptionintherecitationoftheTaittiriya Upanishad, which hemade us read intensely in Sanskrit,TamilandEnglish.

In the Taittiriya Upanishad in the eleventhAnuvaaka ofSikshavalli is avaledictory exhortation, on theWay to a Good Life by the Guru to hisdisciplewho is about to step out into theworld.His lastUpadesh bears astrong similarity to Swami's Psalm, and hence we cite that illustriouspassage:

“Letyourconductbemarkedbyrightaction;bytruthfulnessinword,deedandthought;byselfdenialandthepracticeofausterity;

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bypoiseandselfcontrol;byperformanceoftheeverydaydutiesoflifewithacheerfulheartandanunattachedmind.

SpeaktheTruth.Doyourduty.Donotneglectthestudyofthescriptures.Donotcutthethreadofprogeny.Swervenotfromtruth.Deviatenotfromthepathofgood.Reveregreatness.

LetyourmotherandfatherbeaGodtoyou;LetyourteacherbeaGodtoyou.........DoonlysuchactionsasareblamelessandAlwaysshowreverencetothegreat.........

Thisistheinjunction;thisistheteaching;thisisthecommandofthescriptures.”

--TheUpanishads,--54.

Tr.SwamiPrabhavananda.

TheMasterSivaThondanofthetwentiethcenturyvalidatedtheteachingoftheUpanishadSeeron theFirstPrinciples ofGoodLiving at thedawnofman's history, some three thousand years ago, through themedium of hisown unique experience--Anma Jnanam--embalmed in thePsalm of GoodLiving.

We shall now briefly recount the genesis of this song. In our childhood,Swamiflashedpastourlivesasaphantomofdelight,adoredbyourparentsandheld in profoundvenerationby them; and a senseofmystic fragrancesurroundedhismeteoricappearancesathome.Thewoodenbenchonwhichhe sat and the chair he reclined were kept apart, cleaned, and perfumed-incenseaddedtoourmystery.Thesongswrittenbyhimoncardboardsandodd bits of paper to our devoted father were treasured by him, andcommitted to memory by us and sung on Fridays at home, to theaccompanimentoftheHarmoniumbeforethe'PaterNoster.'

“Thisbody'satempleandthemind'savotaryoflove.”

--Natchintanai.298.

'The Invocation ofAllartThou,' --313, and the'PsalmofGoodLiving' --

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86,writteninAhavalmetreandheroiccoupletsrespectively,weresomeofthe songsmemorised by us and revered asMantras or thought-forms, thatevoked great devotion and awakening. In these ways, Swami became asymbolofmysteriouspower,protectionandpiety.Sometimeswewouldbefilled with awe at his august presence, and the vibration of his voiceanimatedourheartbeat.Foronescoreyearsofour life,hewasbutadimreflectiontoourangleofvision,eventhoughheremainedthepolarstarinthe parental firmament of love. My father revolved in the orbit of thisrobust luminousconstellation till theveryendofhisdays in1939.Hewas“One in whom persuasion and belief had ripened into faith, and faithbecomeapassionateintuition.”

ThisPsalmofGoodLivinghasbeensungbytheGurunathanatHaputaleinthe year 1930, in answer to an ardent aspirant's supplication to show himtheWay to Live. The great hymn opens with the potency of chanting theNameoftheImmanentSiva,themantraofNamasivaya--

Inthissong,SwamiconjuresalifeinperfectconsonancewithGod'swill,alife of worship and faith in His endless Grace, seeking Him throughknowledgealoneas theonlyaim in life.Man's feeewillconsistsonly inafreedom not to will, a freedom to return to the centre of his being, toidentifyhisownwillwithHisWill--

“Whosohathsurrenderedhiswillwholly,Godwillprotecthimtenderlylikeamother.”

V.5-86.

Theindividualisresponsibleforwhathegetsinlife--thegoodandbadthatbefallshim.Accordingtoman'sworkswhichareactuatedbyhiswill,goodorevil,hegetshisdesertsinthebegottenexistences.

“Heonlywhoiswithoutdesire,whosedesireisGodreachesHim-Self.Thereneithergoodnorevil,sorroworhappinessaffectshim--V.13--87.WisdomliesintheknowledgethatitisnotI,notselfthatacts.”“Idonotknow;Idonotdoanything.ItisallSiva'sWill”.

V.9--87.

Thereforehewhoisunattachedandactswillingly,butnot

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fromwillknowsme--Heisliberatedfrompairsofopposites,andfreedfrombondage;Helivesinselfrestraintandattainseverlastingfelicity.

V.7--86.

TheWill of God connoted byTiruvadi, Malaradi, Sevadi and the LotusFeet,impliesthesubmissiontoHisWill,whichalonecanleadmantoGod.Heistheomnipotentpowerwhichrulesthemacrocosmandthemicrocosmthrough timeandspace. It isbyHisSupremeWill that soulsaredrawn toHisLight.TheaspirantwhosubmitstoHisWillbyconstantlyrememberingand invokinghisnamerealiseshis limitationsandfinitude,and the rootofhis miseries. He also becomes aware by the gift of discernment, that hisownsmallselfhasnopowertodoanythingother thanprostratebeforethemajesticSiva.Thenhisconceit,vanity,pride,andegoityshallwitheroutofsight.TheWillofGodisinfinite,ineffableandtranscendingthought.

The love of God is the safest and surest pathway to liberation. Man'ssacramentalritesareoflittlevalue,unlessthesecanignitetheflameoflovewithinhisheart,andstirinhimanintensedevotiontoHisFeet.SubmissiontoHis will is his prerogative to win the Lord's grace. He is immanent ineveryparticleofthegreatestaswellastheminutestofbeings.

V.53--90.

Therefore chant His Name with love and devotion. Thereby the mortalattains immortality, the mind gains power to dive into the source of truewisdom.Theheartlearnstopenetratethesecretsoflove;andresignationtoHisWill with love transmutesman to divine stature, and bestows on himeternalbliss.

All functions of life if undertaken with fortitude, forbearance, unselfishgainsandserenity,arewaysofenlightenment.“Thoubiddestmebutbe”This is the victorious way to a transformation of one's life. “Ye must beborn again.” In the Bhagavad Gita, Lord Krishna reiterates this truth.“Otherspourout as their sacrifice all the functioningof the senses and allthose of life in the fire of the discipline of self restraint which is lit bywisdom............Better than thesacrificeofanyobjects (bywayofworks)isthatofwisdom;therewithareworksundoneingnosis,naughtremainingover.”BhagavadGita. IV.27, 32,&33.St.Tayumanavar too echoes thesamesentiments:

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“NayHeavenitselfisreached,theHomeofGood,wherenevercomesanill.”

--449.

“OhThouthatholdestallcreationWithinthehollowofthyhand!ThywillThoucanstperformthatmakestThesmallestmagnifiedtostand.”

--593.

St.Apparportraysvividlythemanoftheworldlaunchinginthevoyageoflifesoconfidently,tillhestrikesagainsttherocksofdesireandpride.Theninutterhelplessness, he abandonsall efforts to row the raft, andprays fortheshelteroftheLord'sGrace:

“Whenonlife'sangrywavesIlaunch,Myheart'stheraftItakewithme.Mymind'sthepoleIleanupon,VexationsfreightIbeartosea.Alas,Istrikeupontherockofdesire.Then,Ibecomesodazedandwitless,ThatIpraytograntme,LordofVottiyurThewilltopineforthysustainingGrace.”

St.Appar.IV.46.2.

How can one praise God whose Essence far transcends our deepestperception ofHim?There is nothingman can do to increaseHismajesticglory? He has only to bask in the radiance of His Grace and delight inmeditation on His Infinity which is incommensurable with the totality ofthingsfinite.

V.54--90.

“Healoneis,beyondalltimeandspace;ThatistheOnetranscendingknowingandunknowing,gnosisandignorance.”

V.60.--91.

AsEckhartinBookofLoveSays:

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“Therewherevoidshinesintovoid,DeepanswersuntoDeep,UnattainablebythoughtButallcontainedintheLotusoftheheart--ThereistheSupremeIdentity,Thesourceandendoflife.”

InthisLitanyofAnma-Jnanam isconveyed theuniqueexperienceofSelf-realisationthatHeIsintheinnermostEmpyrean,thelotusoftheheart.

“In the unimpeachable faith in the word of the Guru, dissolve alldoubts,andlivelikeaspectatorinthestageoflife”--ThiswasSwami'scounsel.

SangSt.TayumanavarinhisodeonPerfectBliss!

“Letgowhatdothnotcomeandcomewhatmay,Thygracehathtaughtmelivespectator-like...Thygracehathsetmetooonwisdom'spath.”

“ThecontinualrembranceofHisName,evenwhenengaged inselflessserviceisthesecretofthejoyofliberation:”

Amanmaysodohisdutieswithoutattachmentandfulfiltheobligationsofearthlyties,“thoughneversoimplicatedinthoserelationsastoforgetforamomentthegraceofGod.”ItisnotmerelytorememberGod'sgraceatalltimes, but to realize its sustaining power, and such realization wouldexclude pleasures which vitiate the soul. Swami's counsel is simple andclearindeed:

“Lookequallyonfoeandfriendandcomebyliberation.EnmityandoppositionareremovedfromtheheartofhimwhoknowshimSelfandwhoadoresthegraciousFeet.Heiswithinandhencedonotutteroneunpleasantword.Forbearance,endurance,sweetspeech,humility,restraintandequanimityareyourgreatestpossessions.theTrueOwnerisinall.Givenopaintoothers,forallareinheritorsofHisinnerEffulgence.Giveupegoisticprideandlivewellandamicablywithall.Wherethe'I”isnot,thereisHe--Hecaressethusall.”

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The ascription of human actions to Divine impulses, indeed theidentification of man's deeds with God's, finds parallels in Islamicmysticism:

“MyservantdrawsnighuntoMe,andIlovehim.WhenIlovehimIamhisearsothathehearsbyMe;andhiseyessothatheseesbyMe;andhistonguesothathespeaksbyMe.”

--Nicholson'sMysticsofIslam,--100.

ItislaiddownbyahighIslamicauthority:

“ThosewhoinculcatethedoctrineofFanameanthepassingawayofregardingone'sownactionsandworksofdevotionthroughthecontinuanceofregardingGodasthedoeroftheseactionsonbehalfofHisservant.”

--Luma,151(a),Risalat,translatedbyDr.NicholsoninJ.R.A.S.1913,--57,60.

ThemanyactsofsubmissiontoHiswillpoint thewaytoadisciplinedlifeofvirtuousliving.

“Notmywill,ohLordbutthinePrevailseverywhere--ThusdoIrealise.”

V.49--90.

Swami,likeSriKrishnaintheconcludingversesoftheBhagavadGita,bidseachoneofusbycompleteabsorptionintheperformanceofSivathondu, towin perfection. by devotion to one's duty in a spirit of serenity, selfrestraint, austerity, purity, uprightness, discriminative knowledge and faithinGod,canoneattainperfection--theeternalhavenofSupremePeace.

This is theAnmaJnanamof thisgreatandgloriousmagnificat--ThePsalmofGoodLiving.

THEPSALM.

1.TheabodeofWisdom(JnanaVeedu)shallbeourgain,Ifthedisciplineofcharityandausterity,weespouse.

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2.RemembertheLordwho'slikefragranceintheflower,AndthytongueshallrepeatthenameofNamasivaya.

3.ServeHimwhoisPurityandLifeoflifeAndthoushaltrealiseSiva'sgrace.

4.TheignorantknownotthefloweryFeetofGod,InvokeHimaloud,beforethecallofDeath.

5.IfyousurrenderyourselfentirelyatHisFeet,Hewillshelteryoulikethesweetmother.

6.'Tisfollytospeakofgreatmenandsmallmen,Toapprehendthetruthofnon-dualityishardindeed.

7.Thewaywardmindpursuessensualpleasures,'Tisblisstochastenitbythepowerofwisdom.

8.ThosewhoknowThatshallbeThat.Theignobleonesgropinglysaythisorthat.

9.Whate'eris,isSiva'sWill:SodeclaretheWiseones.LiveinthelightoftheIndwellerofeveryheart.

10.Thevirtuousknowthecertaintyoftheunspokenword.Thustheypursuethepathofliberation.

11.Devasandasurasfailtoknowevenbyworship,ButthoseilluminedbywisdomwillknowME.

12.Divestthemindfrombewailingo'erpasteventsAndanchortheheartinthecalmawarenessofSerenity.

13.Evenifheavenandearthshallperish,TherealisedSelfshallnotsufferpainorsorrow.

14.Hewhoispurewithpeaceinhisheart,He'llnotharbourlust,norragenormalice.

15.Amanofconceitisnotfreefromdebasingmeaness;Andvainarehisaccomplishmentsinartsandsciences.

16.Endurance,forbearance,andsublimeserenity,

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theseshallendowlastingblissonearth.

17.Thestealthymindspreadsitstentaclesafar--dothougainmasteryo'erit,stepbystep.

18.NonecanfathomthetrueperspectivesOfHimwhotranscendsdayandnight.

19.ItissweetindeedtotastetheloveofGod,Equallysweetisittodiscardireanddesire.

20.Theyshallnotbefetteredbydelusion,IftheyforgetnottheFeetoftheeternalLord.

21.Hewhoisnotmoderateinthehabitsoffood,Hewillforfeittheclaimtoblisssupreme.

22.DivinityradiatesaroundhimwhohasrealisedThatalllivingbeingsliveinhimandheinthem.

23.Truthdawnsinthemindthatisrestrained--Afittingrewardofthosewhoaredetached.

24.Hewhoknowsthesecretofselfmastery,TohimisassuredthesovereigntyoftheGods.

25.Hewholightstheflameofconstantremembrance,Verilysuchadevoteeisverydeartome.

26.Knowthouthesecretoftheincomingandoutgoingbreath,Surelywillyegaininvinciblestrength.

27.Thegnosticswhotranscendsocialdistinctions,HisroseateFeetshalltheyinheritonearth.

28.Thosewhoknownottheartoflivinginharmony,Thoughskilledinotherartsshallmissthemark.

29.Ofwhatavailisthemasteryoftheeightfoldyoga,IfyefailtoperceivethatGodisLove?

30.HowfutileisittoaccuseandbemoanatHim

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Whoisbeyondthecycleofmortality?

31.ThatabsoluteBeingwhoneithercomesorgoes,Hehasfreedmefrompangsofbirthanddeath.

32.CanthehoniedsweetnessthatwellsupintheheartBeknownbytheconfusedfanatics?Ohtellme!

33.Daybydaythehourssweeppast,Inuselesstoilwithnoultimategain.

34.IntheLettersFiveIbeheldeverything,Bereftofsorrows,Ienjoyedpeace,perfectpeace.

35.BrahmaandVishnufailedtoseebydevotionThegloryofSivawhosuckedthepoison.

36.TheIndwellingOne,thetreasureofcontemplation,Cannotbeknownbyoneswhocommitheinouswrongs.

37.MeditateforeveronThatartThouAndattainblisslikebeessippinghoney.

38.TherecanbenoseparationfromtheSupremeOneWhoindiversityisunaffectedbydifferentiation.

39.Let'schanttheLord'sName,NamasivayaStainlessisHe,whoeludestheVedasandAgamas.

40.It'stheluminousEyethatilluminestheseeingeyeItassumesmale,femaleandneutralstatesofbeing.

41.'TissweettosurrenderatHisLotusFeet;He'slife'sexcellenceaswellasitssubstratum.

42.Intheheartthat'sfilledwithecstaticbliss,TheimortalSelfabidesinetherealsilence.

43.Beforethebodyshedsitsmortalcoils,realiseThepricelesstreasureandbeillumined.

44.WhenyouexperiencethejoyofonenesswithSiva,Thenwillyeknowthefutilityofwordlyenjoyments.

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45.Ponderandimbibethetruthofsupremesacrifice,WhichmovedtheAbsoluteOnetobecomethemany.

46.There'snonewhohasexperiencedItintotality;Neithercananyexultinhavingattainedfullness.

47.NomoredotheytakeonbirthsonearthwhohaveRelishedthegraceoftheLordofThillai.

48.Everythingyouseearoundofwhichyearewitness,Doubtnotbutknowthatit'sHissport.

49.FullydoIdiscernthatnothingmovestomywill:ButthateverythingpulsatestoThyWill.

50.Theilleffectsofpastdeedshaveallbeenconsumed,AndI'mfreefromthegenesisofanyfutureills.

51.Nolongeristhereanyurgeforactsofcharity,ForI'veseenandrealisedtheTruth.

52.Oh!I'veseentheuniversalcosmicBeing,Andallmyachingcareshavebeencastoff.

53.It'sall-pervadinginthemacrocosmandmicrocosm;Sorrowwillnotstainthejoyofrealisedsaints.

54.I'vecrownedmyheadwithHislotusFeet,Forwhiche'entheGodsdopine.Ohwonderofwonders!

55.Fledfarandawayaremydubiousactsofyore,AndnowmyrefugebeThytinklingFeet!

56.AriseatdawnandafterablutionrepairwithdevotionTothetemple,andofferthyoblationatHisFeet.

57.'Tisrighteousconduct.'Tisalsoasacredrite;Andeverlastingwillbethyawardonthisearth.

58.Timewillnottainttheenorwillactionsmarthee.It'sthewillofHimwhosuckedthepoisoningrace.

59.Knowthegross,thesubtleandthecausalstates.

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Then'llmeekSaktibestowHerbeauteousgrace.

60.Learnedsavantswithkeenintellectsdonotknow.EvenBrahma,Vishnuandothergodsdonotknow.

61.TranscendingbirthanddeathartThouohSelf!Meditateonthisdailywithouteverforgetting.

62.Thisisexcelsis;Thisiswealthmostrare;Thisisvirtue.Thisisgrace.

63.ThisisloveThisisTruth;Thisisgreatness.Thisispowersupernal.

64.Ponderponder,andmeditateonthegraceofSiva,Andcherishdearlythisincantationsweet.

65.ThisutteranceofYoganathanshallfreetheefromDelusion'ssnaresandleadtothepleromaofPeace.

Natchintanai--86-91.

THEBEATIFICCALCULUS

In this psalm, the guiding principles and practices for a Good Life ofpurity,desirelessness,loveandharmonyaredenotedstepbystep,leadingtothesupremeEndofSelf-Realisation,inotherwordsthecitadelofilluminedWisdom.

In sweet simplicity, the Gurunathan unfolds the aura ofGood Living, thecounselandthecommand.

Herein is brought to the fore, virtuosity and spontaneity in action, ratherthanobediencetorulesexternallyimposed.Thesunshinesonlybecauseofitsnatureandnot foranyotherend.Suchavirtuosityandspontaneitycanonlybe realised to the extent thatman abandonsdesires and let thedivinenatureworkinhim.Swami'softrepeatedmaxim,'Letgotherope,'mustbeunderstood in the light of thisPsalm.Eckhart too refers to this attitude in1.308.“LetgothyselfandletGodworkinThee,”andthis is theprincipleofWuWei,ChungTzu's,“Donothingandallthingsshallbedone.”

This isalso thedoctrineof theBhagavadGita in respect toworks. It is the

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resignation of the will, resulting in a grace which robs the ego of self-willing and self-thinking and substitutes His Will, who is withoutpotentiality. It is the prerogative of the Guru's Grace that impels man tobide by the Will of Siva in willing submission, through internalrenunciationof the ego in all its emotional responses andoperational acts,andtoinvokethepleromaofSiva'sNameatalltimes.ThisinessenceisthewondroustruthcommunicatedbySwamiinthisBeatificcalculus.

I nChidambara Rahasya canzones, St. Tayumanavar sings in a similaroctave of experience, and Swami'sJnana-Veedu is described as thetempleofGraceinwhosesanctumsanctorumisenshrinedthePeriyaParamPathi--theSupremeImmaculateLordwhodissolvesthedarksomeignorance,andcomminglesineverythingasitsinnermostcore.

--149.

“Freedfromthebondageoftherelative,DothourealiseluminousFelicityFromeverlastingtoeverlasting.”

Swami's Psalm is fraught with the power of theWord of the Guru, whosignifies in the last two forceful couplets, that it is amantra of greatpotencyandhencetobemeditateduponintensely.

This utterance of GuruYoganathan taps the centres of energy within theinnerchambersofman (MantraSakti), andconstitutesameansof reunionwith the source of PureBeing; footprints to be followed on a home-wardcoursetotranscendentalconsciousness.

AUMTATSAT.

SIVOSARVAM--MULUTHUMUNMAI.

TaittiriyaUpanishaddeclaresinBrahmananda-Valli--BlissofBrahman:--

“Aum,brahma-vidâpnotiparam,tadesâbhyuktâ,satyamjnânamanantambrahma,yovedanihitamguhâyâmparamevyomanso's'nutesarvânkâmânsahabrahmanâ”vipaßcitâ,iti.”

“HewhorealisesBrahmanattainstheSupreme.BrahmanisExistence,IntelligenceandInfinitude.Hewhorealises

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Himtreasuredinthecaveoftheheartandinthehighestheaven,fulfilsallwantsalongwithBrahmantheomni-scient.”

11.2.

The significance ofAnma-Jnanam is brought out in thisslokam. Swamiwould make us read theSikshavalli, Brahmanandavalli andBhrguvalli oftheTaittiriyaUpanishad inSanskrit,EnglishandTamildaily forover twoyearsfrom1959,thedateofthepublicationofNatchintanai.ReflectiononNatchintanai andTaittiriya leadustoperceivethecloseidentityinthoughtandintegralexperiencebetweenthesetwogreatworksonGod-Realisation.Pathi-Jnanam andAnma Jnanam,Brahma vidya andAtma vidya came tobe integrated inNatchintanai, with the central pivot on the greatMahavaakiamofTatTvamAsi oftheancientseerstransfusedintoSwami'sMuluthumUnmai. It is the symphony embodied inSivam artUnmai, andBrahman art Satyam. “Satyam orUnmai” is used to denoteTrue Being.ThustheTrueBeingisTruth,SatyasyaSatyam.

The reality we experience through the senses and the mind assumes theform of variety; but great seers declare that there is unity in themidst ofmultiplicity; and this Supreme One is calledBrahman in the UpanishadsandSivambySwami.

ThisistheultimateRealitywhichappearsastheempiricalpheno-mena and self of man, and in Itself transends all phenomena. Thisbackground is not subjected to the loom of time or space. It is thesubstratum of all consciousness, of the external universe as well as theindividualselfveiledbytheforcesofKarma,theoutcomeofgoodandevildeeds, deluding ignorance and the gloom ofAnavam. Against thebackground ofSivo-Sarvam, theuniversal and the individual selfmerge inoneness.HewhohasrealisedthisTruthisanAtma-jnaniorJivanMuktar.

INTEGRALMULTIPLICITY

IntheNatchintanai,Swamirevealsthepathofliberationfromthepangsofduality, from the limitations of repeated births and deaths, from theafflictionsofchangeanddecay,andfromtheephemeralactivitiesgeneratedby ignorance and desire, to the bliss of realisation of Siva. He who hasrealisedSivaattainssupremeperfection.KnowledgeoftheSelfleadstothegoaloftheattainmentofSivam.

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“YouandI,HeandIt,Fireandwater,airandether,CorporealandetherealbeingsandallIndissolutionbecomeonewithHim.”

--Natchintanai.216.

SivaistheSupremeOne,beyondduality,beyondmanifestation,andyetitsknowledgethroughidentityistheattainmentofperfection--

Therefore the call is for liberation, liberation from the triple bonds ofdarkness,fromthefiendsofignoranceanddesire.TherealisationofSivaisaprofoundexperience.

InmanyageminNatchintanaias intheloftyDevaramsandTiruvacagam,Tirumantram, and songs ofTayumanavar Swami, and RamalingaAdigal,Swami reveals that man's consciousness gets purified by the grace of theGuru.

Thus theanma transcends thesubject-object relationships in thedomainoftimeandspace,andattainstherealmofeverlastingbliss--

The attainment of Siva is the realisation of theDivineUnity and leads tothepossessionofeternalBlessedness.

TheessenceofSivamcannotbeknown.It is theverycoreof theknowingsubject, and so cannot be made an object of knowledge.The constitutiveessenceofSivamisExistence,ConsciousnessandinfinitudeofBliss.

Existence is the substratum of all entities, and hence never apart fromconsciousness. It is a consciousbeing that gives value to existence and thevery perception of phenomena is the proof of Sivam. The existence orreality connoted by the things perceived as real by all is the Reality ofSivam. The experience of Reality is made possible by the consciousnessunderlyingallthings.ExistenceandConsciousness--SatandChit--constitutetheEssenceofReality.

HoweverConsciousnessisnon-material,andwhatismadeconsciousmatter,which is cognised in space-time relation is material, and whatever ismaterialisthuslimited.Henceunlimitedconsciousnessisinfinitude.ThisisthefullimportofthemaximMuluthumUnmai--Realitydenotingtruebeing

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isSatyasyaSatyam.ThisRealitywhich is indicatedasSivam is realised inthe cave of the heart, the seat of intellect where Siva is intuited as theimmediateSelf,theWitnessofalltheactionsofthecapriciousmind.

In themost revealingpoem inNatchintanai,Swami laysbare the secretoftheRealisationofSiva.“WorshipthePowerthatishiddenwithinyou,thatwhichistheaxisofyourLife.”-268.

“Openwidethyeyes,mydearThangamThatdeepenyourinsightintoTruthSupreme.GiveupephemeralobjectsandcontacttheReal,Beawitnessandattainfelicity.”

--Natchintanai.269.

Swami is the fount of felicity. Fragmentary delights flee at his touch.Malignantforceslosetheirspell.'OruPollappumillai'; and toonewhohasrealised his true Being in Truth--Muluthum Unmai--there is nothinglacking.Allhiswantsare fulfilled--282. It isasimultaneousexperienceoftheinfiniteBliss inaneternalNow.This is thebeatitudethatSwamiholdsoutastheSummumBonumoflife.

Whoever knows Him in His proximate, immanent(apara) aspect knowsHimalsoinHisultimatetranscendent(para)aspect.TheSelfinourheartisalsothelightoflightinthesun,whomallseebutafewonlyknowwiththemind.Heis theuniversalSelf--Atman from the rootan--tobreathe,and isprimarily the spiritus--the luminous first Principle of Pure Consciousness,being theultimateessence inall things.OveragainstourrealSelf, there istheselfofwhichwespeakofasI,youorhe.Thereisanexternalselfandandaninternalself inus; thefirst isbornofwomanandthesecondof thedivine womb, the sacrificial fire. It is the import ofGuru Dikshai orinitiationbyaguruaccordingtotheHinduTradition,and“yemustbebornagain,'inthewordsofChrist.

ThefundamentalquestionputbyChellappaSwamitoSivaYogaSwamihisdisciple was,'Who art thou' The question implied: by which self wasimmortality attainable? The answer of Swami demonstrated by his lifebeingonlybythatSelfthatisimmortal.

ThusSivamis thebackgroundofall thatweconceiveandperceive,and isPureConsciousness,ExistenceandInfinitude.FromthisPrincipleemanates

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space embodying the subtle rudimentofmatterknownas ether alongwithtime. The quality of sound is associated with spatial ether -and then isevolvedair and fire andwater and finally earth, the last constituentof theuniverse. When we say that the body of man constituted of the fiveelements is the Temple whereAnma abides, it implies that It is itssubstratum.Swamielucidatesitinalucidpoemcalled'BeholdTheTempleofThyself'.

THISBODY,THYTEMPLE!

“Theexperienceofrealisationisnothingmysterious”,saidSwami.It is theintenseawarenessthatwelive,moveandhaveourbeingintheWilloftheLord.Thesensuousexperiencescometoanendonlythroughtherealityofone's own self in a state of purity, love and chastened continence. Thehuman body is the beautiful temple of Siva, more magnificent than anyother temple built byman. It is through discerning contemplation that theLorddwellingwithintheheartcanbeknown,lovedandrealised.

This subtleEssence is to beworshipped by the petals of true knowledge--MeyJnanam.Suchworshipimpliespurecontemplation.Intheinmostcoreof the heart, the Lord abides. The mind reflects even though dimly theradianceoftheheart,andthehumanbodyistheprojectionofthemindforthe Indweller to reside.Thus the truth of the body as the sanctuary of theLordhasbeensungbymanyaHinduSaint.

TheSelf of self, theSoul of soul has to be realisedby the purificationofthemindwhichiseffectedbythecultivationofnoblevirtues,remembranceof theDivineNamekeptaglowthroughassociationwithvirtuousandwisemen,andaboveallthroughtheineffablegraceoftheSatGuru.ThisinshortisthethemeofSwami'ssong--“KaayameKoil,Kadimanamadimai.”

Ever vigilant in the welfare of the devotees, our Guru shows them theefficacyoftheproperSadhanathatwilltakethemtothecityofSivanagar,whichistheluminousvoidoftheheart.“Thebodyisthytemple” isasongthatwaswrittenbySwami,andhandedtomyfatherintheTea-KioskintheearlyTwenties.ItisalyricofLove,whoselife-givingwatercanquenchthethirst of the soul for a drink divine.My fathermeditated on it morn andnight and imbibedgreat strength, and itwaspassedon tous as theGuru'sKripavachanam.WheneverwesangthissongintheGuru'sAshraminlatteryears,wesawhisbenigncountenancelightupthetempleofourhearts:

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“ManoVakKaayaKarmaanimeSudhyantaamJyothiAham,VirajaaVipaapmaBhujahsamSvaha.”

In purity and continence, in meditation and worship, can one gain theinsight of the nearness of God abiding deep within each one, as well aspervadingthewholeuniverse.ThusdidSt.ApparlinkhisthoughtstoHim,inaDevaramwherehehailsthebodyasthetempleofGod,andofferstheworshipoflove:

“Thisbodyisthetempleandthewaywardmindabondsman,Truthistheincantationandtheheartchimesthepeals,VibratinginpraiseofthesymbolicforminformlessLingam;Immersedinmilkandgheeandthewatersofdevotion,ThusdoweofferoursoulfulworshiptotheLordwithin.”

St.ApparIV.76.4.

Swami again and again reiterates that by chanting Siva's Name, we caninvokeHimwho is seated in the lotusof theheart.He is sure toheedourcall andguide us even asHe, dwelling in the high, guides the planets andthestars.ThattheIndwelerinspiresallourrighteousdesires,andguidestheanmatoitsplenumofrealisationisthequintessenceofthissong.

BEHOLDTHETEMPLEOFTHYSELF

Thebodyisatemple,Themindisavotary,Andloveisworship.Knowthisandwalkintently.Thoulackethnothing.SotheVedasdeclare.

TheLord,inseparablee'enforasecond,Thecraftyonescannotsee.Thyinmostcore,Hissanctum,AndthelifeforceistheLamp.Pondertillthetruthdawnswithin.

ThedistinctionoffriendandfoeEschewandrepeatSiva-Siva,Andbeimmersedinjoy.Soexcellentisthisgoal

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Thatit'sworthyourconstantpursuit.

StrivesteadilyandknowthyselfAndshedthedualconsciousnessbyHisGrace.Thislifebeingevanescent,Seektoservethyfellowbrethren.Thisindeedisvirtuousconduct.

Byservicemeekwillevilrecede,Byservicewillsuperpowersflowin,Sicknessshallfleeandfearlessyoubecome.SuchbeatificblissinexpressibleInfelicitysweetbethine.

ToseethesoulinallasSivamAnddogoodistoseekHisFeet.Sorrowshallnottouchthem,Andjoyeverlastingbetheirreward.TrulyshalltheyattaintheLordofThillai.

InsteadfastfaithdothouconsecrateThybody,spiritandallthouart,AndinthatinstantshallthoubeblessedWiththeradiantfeetofNataraj.ThisindeedisTruth.

Sweepnotunresisting,Ne'ermadlyinsistingSingnot,servenot,Seeknot,dreamnot.TheFeetoftheCosmicDanceradornsthycrown.

Treasurerectitudedearerthanlife.Thissacredutterancedothewiseaffirm,Andthedeeperyoupressittoyourheart,ThemorewillyoubeinfusedwithHisjoy.LivenoblyadoringHisfragrantFeet.

--Natchintanai.298-299.

THECONJUGATIONOFMINEANDTHINE

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Inthispoem,weheartheinnervoiceoftheGuru:'Arisefromthestuporofillusion;Arise, Awake and See God: Do not search for Him.' In theChandogya Upanishad is a dialogue between the Guru and the disciplewhich brings out the truth of thisNatchintanai song, that the body is thetempleoftheLord:

“WithinthecityofBrahmanwhichisthebody,thereistheheart,andwithintheheart,thereisalittlehouse.Thishousehastheshapeofalotusandwithinitdwellsthatwhichistobesoughtafter,inquiredabout,andrealised.”

“Whatisinthemacrocosmisinthismicrocosm.Allthingsthatexist,allbeingsandalldesiresareinthecityofBrahman.Whenthebodydissolvesindeath,thelotusoftheheartwhereBrahmanexistsinallhisglory,thatandnotthebody,isthetruecityofBrahman.Brahmandwellingwithinisuntouchedbyanydeedandisdeathless.Hisdesiresarerightdesiresandarefulfilled.ThosewhohaverealisedtheSelfanditsrightdesiresfindpermanenthappinesseverywhere.”

ChandogyaUpanishad--VIII.1.1.

Upakosala and Svetaketu came to realise the truth of the Self from theirreveredteachers:

“Lo,tohimwhoknowsItshallnoevilcling,evenasdropsofwaterclingnottotheleafoftheLotus.AllbeingshavetheirselfinHImalone.HeistheTruth.Heisthesubtleessenceofall.HeistheSelf.Andthat,Svetaketu,ThatartThou.Thatwhichisthesubtleessence--inthathaveallbeingstheirexistence.ThatistheTruth.Andthat,Svetaketu,ThatartThou.”

In'TheBody,ThyTemple,' Swamienjoinsus todivedeepwithin,even tothelotusof theheart,wheredwells theLord.ThoughallbeingsliveeverymomentinthecityofSiva,yettheyneverfindHim,becauseoftheveilofimpurity.Knowing that the Self resideswithin the lotus of the heart, anddevoted to the Self, the sage enters daily that holy sanctuary. He is freedfromidentitywiththebodyandlivesinblissfulconsciousness.

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TheSelf is immortal and fearless.The Self is Siva andHe isTHAT--theEternalTruth.AllevilshunsThat.ForThatisfreefromimpurity,andthisworldofSiva is reachedby thosewhopractisecontinence.Theknowerofeternal truth knows it through continence; andwhat is known asworship,thatalsoiscontinence,foramanworshipstheLordbycontinenceandthusattainsHim.

“Ifthemindbecomesspotlessandpure,youcanrealisetheLordwithinthebody.”

Auvaiyar-JnanaKural.11.4.

Symbology only interprets the Truth. In this void of the heart there iseverything that we see outside. The Kingdom ofSivoham is there--immutableandeternal.OnewhorealisesthisTruthisanAtmaJnani.Seekinward.Donot cherish anydesire or attachment.Then thou shall seeGodwithin,inpurity.'BlessedarethepureinheartfortheyshallseeGod.'.ThisisthevirtueofatrueYogiorJnani.

SwamiquotedChrist'sSermonformtheNewTestament,

“SeekyefirsttheKingdomofGodwithinyouandallothertreasuresshallbeaddeduntoyou,”

and added that all things that man desires are in his possession and wellstored in his heart.Why search for it in vain in the outer world?Once amanexperiencesHisPresencewithinhisself,thenallotherthingstaketheirplacesintherightperspectiveinhislife.

“TheobjectofthisbodyformedoffoodistoenableyoutorealisethePrimevalBeingwithin.

Auvaiyar-JnanaKural.11.10.

What is falsehood? It isdesireandattachment.Thesedistractusandmakeusseekoutsideofus.Thebeatitudeofblissusuallyspringsfromwithinandnot from outside. Jnanis do not seek God from outside.You cannotestablish theTruthofGodby logicalproofsanddidacticmeans,orby thesensesorinnerfaculties.

Swami testified that we canhearGod's voice, ifwe tune our ears to hearHim.Whatmakes us not to hearGod's voice is because our senses are all

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directed on outward objects and not turnedwithin. SeekHimwithin.Thefirst requirement is Purity.By and by, one learns to get rid of desire andnon-desire by absolute surrender and the practice of continence. Byrectitude and self-restraint, man is freed from ignorance and suffering.Thenceforth, he realises the bounty of divine Grace, and lives in quietcontemplation.Itisthenthathelearnstobeholdeverythingwiththeeyesofunifying love. In order to pursue this great objective in life, Swami bidseveryonetopracticeDhyanam--meditationinsilence.

Swaminarrated the storyof themuskdeerwho searched for the source ofthe fragrance of musk in hill and dale; and tired out, the deer laid downonlytofindthatthefragranceofmuskemanatedfromitsownnavel.Thenit became still and did not rush here or there. In the samemanner doweperform somuchof spiritual practice to realiseGod.We fast,wemortifythebody,singandprayandworship.Yetit isnotinall theseaidsthatonecanattainthegoalofGod-realisation.DoSivaDhyanam.

HowdoesGodrevealHimselftoanearnestseeker?ByHisGracealonecanwe see God and live in His Light.Therefore the Guru bids everyone tosurrenderoneselftoHimalone.“OfferyourselfwhollyatHisFeet.”

ThisisthetruemeaningofThywillbedone.

Thevarious religiouspathways,Sadhanas, areusefulonlyup toapoint insofarastheyhelpmantogetridofallimpurities.ItisbyHisGracealonethatonecanhave thevisionof the innerEffulgence--AtmaJyothi,whencedivine love surges from within. Rising above physical consciousness, onerejoicesandisfree.

The illuminedanmashallseeHimineverybeingandknowthatHewhoiswithin each one is alsomoving as thematrix in everything, as Light andWisdomtoo.Thereforewhywanderfartotemplesandbathingghats?Manshallattainwhatheseeksandyearnsfor,hereandnow,ifonlyheremainsinperfectquietudewithapureandchastenedheaart.

The third Revelation of St. Julian throws light on Swami's realisation ofbeatificbliss:--

“ThereisnodoerbutHeIntheeternalNow,all-thingisperfected--Allmannerofthingsshallbewell.

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ForHewilleththattheleastthingshallnotbeforgotten.”

St.AugustineinEnduridonalsodwellsonthistruth:

“Allthingsthatexistaresupremelygood.”

WequotebelowtheUpadeshfromSt.Tirumular'sBookofWisdom:

“TherewasatimewhenIdespisedmybody;ButthenIsawwithintheindwellingGod.SincetheLordhasmademybodyHistemple,Ihavenowlearnedtoviewitwithesteem.Whenthebodyfailsandlifeisextinct,Theanmasurrendersthechanceofgrowth.Cherishingthebodyandpreservinglife,Ifostertheeverlastinggloryoftheanma.

“Theofferingmadetothemovingtemples,ThatwillreachtheLordofalltemples.”

--Tirumantram.

Thus even the greatest of empires pale into insignificance before the lotusof the heart, that is the throne of Grace on which is seated the SupremeKingofLove.

“TheonlyobjectofacquisitionofabodyistorealisehereinTheSupremePurushothama.”

Auvaiyar--JnanaKural11.1.

THEPEACECHANT

It is always springtime when the Guru is encountered. God's Grace lieshiddeninthelotusFeetoftheGuru.“HeismyGuruwhohasilluminedmysighttoseetheLord'simmanenceeverywhere--SarvamBrahmamayam.”

This songofSwami is apropitiatoryPeaceChant, intended to remove thebarriers on the pathway to Self-realisation. It is a paean on peace, perfectpeace--SantamUpasantam, set to the rippling raga ofKamaas. Itsmelodyconveys the jubilation of a soul that seesBrahmam everywhere in theuniverse.

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“Oh, the harmony of Peace, poise, equanimity and serene love, thatthrobs deep within the bosom of the Lover, who discerns the wholeuniverse as moving to the mighty music of the cosmic Dancer!Whowill join in his concord of rapturous jubilation?List to the rhythmicmeasure!“Thaam Thimi Thimi Tharikida kida Sem.........In the midstof thisanimation,whysuffer?Chant thenameofSiva-Siva.SeeHimandserveHimnobly.Ourbestprotectionandarmourinthislifeistorealise“That we are That”--“Naam athuvene arivathu kavasam.” “ThegloryoflifeistoserveHimwhopermeateseverything.”

“ThothinthaThathathatharikidaEninthapaaduEnkumSiva,Siva.”

--Natchintanai.6.

From this pinnacle of the cosmic vision of“SarvamSivamayam,” Swamiturnshisgaze to theIndwellerwithin, theThief,andwhispers tousnot toforget the inseparable presence of the Lord in the consciousness of everybeing.

“What an awakening is it to be perfumedwith the fragrance of Sivawithin Us!”. The Guru beckons us to hit the goal. “The immortalanma is in eternal unionwith Siva. In this integral non-separateness,one becomes immersed in love.The blossoming of this invincible loveof Siva in the heart ofman is themost sublimemanifestation of theInfiniteSivainHisimmanence.”

SuchistheinsightoftheenlightenedSeers,thattheyoutpourtheirsurginglove on the suffering humanity, that 'other,' in selfless service.Our mostexcellentGuruhathexpoundedonthetruenatureofInpamorBliss,whichdoesnotundergoanychangeordecay,andwhichhasnotruckwithfleetingdiversity. 'Behold one another as thySelf and love one, love all,' is thetouchstone of Swami's song onInpam. Love generates love and quells allfear. In spontaneous surrender, there is somuch of sweet content, andwehear the Guru's voice echo,“Fear not, I am in thee,” “Exalted in love,more precious than that of a mother's tender love, the soul rests inquiescenceinspeechlessfelicity.”

Swamiwasanoracleofbliss.Fullofbenignitytoallwhosoughthissolace,always buoyant with fullness, steeped in inner silence so vital, hecommunicatedtheincommunicableblissoftheunionofSivaandJiva:

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Swami abhors weakness in whatever form, and exhorts the young to facethechallengesoflifevictoriouslywiththearmourofcourageandfortitude.Fear and cowardice, poverty andmeanness,malignity andwrath, injusticeand desiremust be vanquished, if fearlessness is to thrive.To theman ofundauntedbravery,thewholeworldappearsinvincible.Itrequireslimitlesscourage to apprehend the Real by the wisdom of the self.The Guru'stranscendentalconsciousnesshadnocommercewiththeenfeebled,dividingforcesoftheTattvas.Thatheroicvalourandbrilliantdisplayofstrengthatall levels of consciousness prove invaluable in the path of self-realisation,wasdemonstratedtousbythelifeofOurGurunathan.

In the rare moments of ecstasy, we felt in his Presence, as if the ancientseersof theUpanishadErahadstepped intohishermitage tohold intimatecommunion with Swami. He was a shining testimony of aYogiswara, aknower of the Self--who had transcended the sway of the categories--Tattvas,asdeclaredbytherevealedscriptures--andtestifiedbyallknowersofTruth.

Againandagain, inhis inspiringutterances inNatchintanai,Swamimakesone realise that eachone is not separate fromThat, and the first step is toknowone'sownself:

KnowthySelfand--becomeThySelf--

“Changing and evanescent are the deluding panorama of life” “andtherefore safeguard yourself from being involved by the empiricalavenuesofenjoyment”

In these songs of'Upa Santam, Viiram, andInpam,' Swami formulateslucidthought-formsormantrasformeditation--SarvamBrahmamayam,OmSivayanama, Love art Thou-Wisdom thy orb, andThy will-not mine, ohLord--bywhichtheconsciousnesscangainclearinsight.HealoneIs.

Aswe chant thesemellifluous lyrics, ourminds and hearts are lifted highabove daily trifles, and released into the vast sphere of cosmiccontemplation. In theseNatchintanaiSelections,Swami'sdeepest intuitionsand experiences are crystallised and communicated as aWayofLife. Theypoint theWaytoliberation. Theyalso invigorate thesoulwith inteligence,joyandsanctity.

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Thewholeuniverse isamanifestationof thatuniversal, formless,causelessBeing, as celebrated in thePurushaSuktam by theVedic Seers.The sun,moon and all quarters, all knowledge and theanma of all existing beingsarepartsandmanifestationsofthatsingleAll-ImmanentBeing.Alllifeandallqualities, functionsandactivities--Swamilists thirtyof these inhisOdeto Bliss--and forms of that Divine Energy. To perceive and realise thisabsolute foundation of all existence, the mind must be so tuned andconcentratedasanarcherconcentratesonhistarget.

“Withunruffledcalm,contemplateonHimandrealiseHisdeathlessFormofabsoluteJoy.”

Swami's invocationofSarvamBrahmamayamunites timeandeternity,andtheGuruwith thedevotee in refulgentglory.Werecall thePeacechantoftheUpanishadswhichourGuruwouldmakeuschantnightandday:

OM!SahaNaavavathuSahanaubhunaktu.SahaviiryamKaravaavahai;Tejasvinaavadhitamastu;Mavidhvishavahai.OmSanti,Santi,Santi!

OM!MayHeovershadowusboth!MaywetogetherexperiencetheTruth;Maywecreateachannelofdivineenergy;Maywebeendowedwiththelustreofthespiritandtrueunderstanding.Maytherebenodiscordancebetweenus.

OmPeace,Peace,Peace.

--TaittiriyaUpanishadd11.1.

THEWAY

How shall oneserve the Lord who is both Immanent andTranscendent!Whereinlieshappinessthatistheobverseofsorrow?OurGurutaughtustofreeourselves from the snareof dualitywith self-knowledge, self-restraintand self-purity, and embrace the cleavelessTruth.The celebration of self-illumination in these songs helps the untutored and the young aspirants to

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followinthetracklessfootpointsofthematchlessTeacher.

“BeforethekinglyGuruwhoutteredthetruththatselfisnaught,MyfugitiveI-nessvanished.”

--Natchintanai.12.

“TothosewhodonotfallatthefeetoftheGuruanddonotunitewithhim,Sivawillnotbeperceived.”

“IftheSatGurushowsthetrueway,InseparablewillbeSiva.

--AuvaiKuralIII.GuruVazhi.

THESONGOFTHEWAYFARER

AriseearlyandpraisehislustrousFeet.WorshipHimanddontheholyash.ChanttheLettersFiveceaselessly.WeepandyearnforhisGrace.Honourthyfatherandmother.Cherishallbeingsasyoucherishyourself.Beasexpansiveasthesky.Fosterthegoodvirtueswithzeal;Anddothyduty,doitwell.Letthebodyactinunisonwiththemind;KnowthyselfandbecomeThySelf.Abalancedlifedothouespouse,Notperturbedbythetideofebbandflow.SinginpraiseandchantHisNameForeverwithtranslucentclarity.Seeknotfleetingjoysandgains.BeamotherinabundanceofLove,andreposeInthequiescenceofspeechlessfelicity.Thuslivefore'erinblissfulserenity.

--Natchintanai.8.

THEPILGRIM'SSONG

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The pilgrim is on the march. The world of animation with its transientpanorama ceases to trouble him any more. He extols the beauty of thewordlesssilenceasthepricelessgiftendowedtohimbyhisGuru.

InKandarAnubhutiVerse12.

St. Arunagiri Nathar too conveys the incommunicable bliss of perpetualawareness in the dynamism of pure Being-Summa Iru--as a result of theawakeningexperiencebytheGod-Guru,Murugan.

“Thetheifwhostolethedeer'soffspring,LordMurugan,unbornandimmortal--'Bestill,inspeechlesssilence,'saidHeAnde'enthen,thegreatsecretIknewnot.”

Swamiinvokestheblessingsoftheelementalforcestoshowertheirbenignawardsonearth.

“Willnottherainsdescendandenrichourparchedland?Whynotliveajoyouslifeandletlive?TheLordofNallurcameasmyGuruandenslavedme.InexpressibleisthefelicityofHisbeatitude.”

“IfyoutastethenectarofNatchintanai,istherefurtherneedinthisworldtomasteranyotherbranchesoflearning”?

“HowshallIdwellontheuniqueexperienceoftheimpactofmyGuruonmyhumdrumexistence?Hesetinmotionaseriesofvibrationsofecstaticbliss.”

--Natchintanai.167.

“ThedevotedSiva-Yoganclaimsnothing tohimself.Hewasamanofpenury.Yethebecameintoxicatedwithunquenchableloveasheknewnofear;Noattachmentsgrippedhim.Hewasliberatedfromthepangsof dual consciousness by the invincible Guru, who came of his ownaccordandmadehimHisown--”

Swami delineates the SivaYogi's spiritual experience in words quiveringwithfeeling:

“Hedoesnotknowtheskillofsinging,nordoesheknow

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anyofthefinearts.Heonlyknowstheartofalms-taking,andthusdidhefreehimselffromthepangsofbirth.”

“Thus uplifted in the transcendental experience of Oneness, withfearlessness as his badge, and bereft of all divisive barriers of subjectand predicate,Sivayogan was beside himself, weeping, falling,trembling,embracingandmuttering, inthesublimecontemplationoftheSelfwithinastheSupremeSelf--

“MeditateontheSelfandrealisetheSelf.”

--Natchintanai.167.

THEGOAL

EssenceofwisdomandloveartAnma.Vainartdeludingcharmsofwealandwoe!Howcanthesedefileyournature?Canamiragedissolvethesolidground?ThegraciousFeetoftheilluminedGuru,Praisewithyearninglovetothyutmost.Recallnotthechainofpastevents.InvokeHisgracewithardentzeal.Likethesurgeofwaterfromasluice,IncontinualfervourpoisedinOneness,Enjoyinsamadhithenectarofsweetfelicity,Freedfromthetensionofendsandmeans.ThusdothourealisethegoalofMukti(attainment).

--Natchintanai.10.

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THEDIVINEMOTHER'SLILA

MOTHEROFMILLIONSOFWORLD-CLUSTERS

DeviSukta

IntheDeviSukta,wegetoneoftheearliestandfinestdelineationofSakti.TheSupremeintheformoftheDivineEnergysingsthecarolofHerGlory:

“Aum! I wander with the principle of life, with the spheres of existence, the sovereignprinciples,andtheall-pervadingGods;IamthesupportofMight,ofFire,oftheLawofmanandGods;andofthehorse-headedGodsofagriculture.

Iamthesupportoftheshaper,ofthenourisher,oftheInherited-share.Iamthegiverofthefruit of action to the performer of the ritual sacrifice, which nourishes the Gods withofferings.

IamtheKingdom,thegiverofwealth,andtheKnower(oftheessenceofthings).Icomefirstinallrituals.TheGodshaveestablishedmeinvariousabodes.Mysphereiswide.Idwellinallthings.

Whoeverwhoeatsfooddoessothroughme.Whoeverwhosees,breathes,doessothroughme.ThusamIineverything.Hewhohearssoandexperienceitso,hewillbefreedfromthebondsofbirthandattainrelease.Thosewhodonotunderstandmeplungeintobondageofsamsaraandgodown.

OhLover,hearthouwhatItellyou,whoartendowedwithfaith.IamThat.SoIsayuntoyou. IamShewhoamworshippedbygodsandmen.Hewho isdear tome,himwill Iexaltaboveallothers.Imakehimawiseone,arishiandaBrahma.

Ipitch thebowto thearrowofRudra, tokill theasuraswhoharmthedevas. I fight thebattleofthosewhodrawuntome.Inheavenandearth,Iamimmanentyethidden.

The Paramatma's all pervasive sky (akasha) do I create. The efficient (yoni), productiveaspectofmeaspower,lieshiddenintheoceansandwater.ThenceforthIcoverthewholeearthandamimmanent.EventheheavensdoItouchwithmy(body)form.

Whenthecreationoftheworldcommenced,Isustainedonmyown,andlikethewindwasI,whichblowethwhereitlisteth.Mygreatnessexpandsbeyondearthandheaven.Ishineas the resplendentAtma, soul of all. I shine like theworld Soul in allmy glory”--DeviSukta.

Thatnothingcanexistunlessthereisgroundforitsexistence,somesubstratumfromwhich

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it may rise, is expressed in theSikshavalli of theTaittireya Upanishad. “The universalsubstratumisknownasParaBrahmanandthepotentialityofmanifestation--Sakti,appearsin the formofopposing tendencies representedascohesion--Vishnu, anddisintegration--RudraSiva, and theirbalance,which is the space-timecreatingprinciple,beingknownasBrahma--ImmenseBeing.“

The tension between the opposites from which movement arises in the substratum isdepictedasthefirstappearanceofEnergy(Sakti).Itisfrommanifestenergythatexistencespringsforth.Energyappearsasthesubstanceofeverything,pervadingeverything.ItcanbethepowerofSiva,thepowerofVishnuandthepowerofBrahma.Asthepoweroftheircombined form--ParaSivam, it becomes theSupreme Sakti-- the resplendent 'Mother ofmillionsofworldclusters'.

Grace is the power which is regarded as the Universal Mother, and being inseparablyinherentinSivaisalsocalledtheConsortofSiva.

List toHer silent footsteps!Shecomes, comes, ever comes.Letus singHergloryat alltimes. So declared St. Tayumanavar in a canzone of exquiste charm which bears closeassociationwithSwami'splaintivesongonGuharini:

“All-filling,Ancient,Auspicious,IndependentDestroyeroftheTriplecity,Three-eyed,Beautous,Excellent,BlissfulcausingblissNaranionthousand-petalledlotusthroned,SovereignLadybeyondthekenofthought.CosmicForcetranscendingqualityManifesttherewhereVibrationceaseth:OfThyservantswhothuschantthynamesAmIworthyeventouttertheirnames?AsMistressoftheVedashailedbyHimWhoselocksarewreathedwithattiflower,Motherofmillionsofworld-clusters,YetVirginbytheVedascalled!OhSwanwhoseformisbliss,fertileTevai'sQueen,PraisedofGangainwhosewatersmaidenssport!LadyUmawholovestmountainhauntsandwastbornDeartotheMountain-kingastheappleofhiseye!

--St.Tayumanavar--MalaivalarKathali.

ThenotionofdivinitywhichworksonthisbasisofpoweristhecultofSakti.Itisthroughenergy that the motionless substratum gets energised and the universe can be created,maintained and destroyed. She is the power of Siva. This primordial Goddess is

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worshippedasthe“VeiledKundalini”inSwami'ssongonGuharini(--20).Thequiescentaspect ofSiva and the dynamic activity ofSakti combine to beget countless centres ofenergiesinthemacrocosmandmicrocosm.

“ItisintheunionofSivamandSaktiThattruewisdomisfullyrevealed.”

--Tirumantram.1599.

Thepowerfulenergycannotbedistinctfromthesubstratumfromwhichitarises.ThewordSakti meaning 'energy' is found in the Vedas, where its equivalent saci (Divine grace)representsdivineenergy.

“Itshouldbeknownthatenergyassumesvariousformsatthe

commandofHimwhoisthemakeroftime,whoisomniscient,

whoisPureConsciousnessitself,andbywhomall

thisiseverenveloped.”

--SvetasvataraUpanishadVI2.

In consonancewith the traditionof the earliest prehistoricSaivism, the eternalSivawithHisSpouseishailedandinvokedintheTirumuraiHymns,SaivaPuranasandSiddhantaClassics.DivineEnergyorSaktiislaudedasthesourceofeverything.Itistheoriginofthephenomenal world, and also of the conscious plan of its creation. It is the principle ofknowledgeandperceptionthroughwhichitsexistencecanbeknown.SaktiisalsosignifiedasConsciousness.SheisActionandsheistheemotivePower.Inordertogainliberationfrom the bonds, one shouldworship thewitness of all, the transcendentEnergy,whose“shape is theSelfand inwhomare foundneither themanifestworldnor itspleasures”--SuttaSamhita.482.

She isBrahmaVidya-- the knowledge of the Immensity.As the power ofmanifestation,Saktiappearsattherootofthethreeaspectsofexistence,asReality(Sat),Consciousness(Chit),andExperience(Ananda).AsReality,Sheisthepowerofaction(kriya)thatis,ofcausation.Sheisaswellthepowerofmultiplicity.AsConsciousness,Sheisthepowerofunderstandingandthepoweroftheflowofknowledge.AsExperience,Sheisthepowerofenjoymentandofcognition,ofrealisation,oftranscendentknowledgeandtheconsortofSiva.

According to a plan formed in Divine Will, Energy(Sakti) arose from the radiance orReality,ConsciousnessandExperience.FromEnergywasborntheprincipleofvibration,the point-limit(Nada Bindu) fromwhich themanifest world of action, knowledge, anddesirebegins.ItistheLawthatgovernsdivinity,alawwhichisnotdistinctfromdivinity

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itself.ItisthenatureoftheImmensity.

Swami describes the nature of divinity as spontaneous knowledge, strength and action.DivineEnergyissometimesreferredasthewrathful:

It assumes the power of Time, the power of multiplicity, and power of knowledgeaccordingtothetaskperformed.

“Thatwhichhasbecomeall,andwhichisassubtleasatomshallappearwithabody.”

“Hestandspureandimmaculatewithintheheartofthedevotee--Heistheoneinalllives.”

--Auvai-Kural.5.9.

In the heart ofman, the veiled formof this ImmensePower ofSivam lies dormant, andSwamiawakensitfromitssweetslumber.HebringsoutallthesephasesofpowerinhisprofoundpoemonGuharini,theveiledandyetdynamicSiva-Sakti.“Sheistheimmensityofthecosmosaswellastheatomicpowerintheinmostheartofman.TheVedasdeclarethatthosewhoperceivethispowerofImmensityandrejoiceinitsrefulgencewillnomorebewhirledonearth.”ItisthewordofSwami:

OHVEILEDANDPEERLESSGUHARINI!

“OhGuharini!Magneticpowersopeerless!Thouwhoarthiddeninthecaveofmyheartunknown,UniversalEnergylyingcoiledanddormantwithin,Arise!Releasethycosmicpowerinmeandinallmovingobjects,BytheactofGracedivine-AmbrosialsweetnessThou!OhvitalEnergysofeminine!GeneratingBeautyofGrace!RevealthyliberatingpowersothattheveiledpolarityInherentinmanifestationisremovedwiththyascent,AndIexperiencetheperpetualblissinmysticOneness.Awake,Arise,OhMotherfromthyslumber!BestirfromthyrestingplaceofMuladharacentre;MovemajesticallytounitewiththesupremeBeingInlotusofthecrown,theseatoflighteffulgent.Isthereanythingrare,anythingseparatefromme?ThereforewiththenectarofthyGraceariseandcome;Revealthegrandeurofthyincrescentincandescence,AsthoumingleinineffableblisswiththeSunofSiva.DeignthyGracetocrownmewithsuchconsummation.

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--Natchintanai.20.

THEYOGI'SLIGHT

Swami, the illuminedYogiswara, invokes the releaseof thepotentpowerhidden ineachbeing, the power ofKundalini, to merge with the cosmic power of the eternal Realitythrough the heightenedDhyana-Sadhana of intensemeditation and yogic awakening. Inthispoem,Swamirevelsinblissashehailsthedormant,graciousSaktitoarise,awakeandstopnottillthegoalisreached!

According to the Yoga Sastras, there runs through the spinal cord a canal called theSushumna,atthebaseofwhichisaplexuscalledtheMuladhara(basic),andatthecrownin the cerebrum, the plexus called theSahasrara (thousand-petalled lotus). In the basicplexus is stored the cosmic energy, an infinitesimal fraction of which is distributedthroughoutthebodybythemotorandsensorynerves,andmainlybythetwocolumnsofnerves calledIda andPingala on either side of theSushumna canal. This canal thoughexisting in all living beings is closed except in theYogi. He dispenses withmotor andsensory nerves, opens the canal, sends through it allmental currents,makes the body agiganticbatteryofwill,androusesthevastcoileduppowercalledtheKundalinifromthebasicplexustothethousand-petalledlotusinthehead.Asthepowertravelsupthecanal,higher and more wonderful powers of vision and knowledge are gained till theconsummationofunionwithSivaisattained.

ThetranscendentalexperienceofthecomminglingofthekineticSaktiwiththestaticpowerof Siva in theBrahmarandra is incommunicable, as the peace and bliss are beyond theexperienceofthephenomenalworld:

“BeholdtheconsummationofSivaandSaktiAndeternallifeisassured,mydear.”

--Natchintanai.41.

It is in thesemomentsofdivine ecstasy that realisedSeers likeSwami feel that theyarelinked together with everything else they perceive in the universe.All finite forms ofexperienceappeartothemasinseparablefromtheinfinite,andtheybreakthroughtheveilof form to see the relativity of both form and formless experience. The trueMaha-Yogialonecanrisebeyondthespace-timerelationshipandseethepast,presentandfutureallatonce.“Thisistoseewithoutseeing.HealoneseeswhoseesallbeingsasHimSelf.”

InthefirstpoemontheGloryofLightandBliss,St.TayumanavarrevealsthisprofoundyogicinsightoftheSeers,inwhomtheKundaliniSaktiisforeverdynamic:

“BethouundertheguidanceofarealisedGuru,StudytheTantrictexts,andpractisethecontrolofbreath;

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PursuethepathofYogaandpurifythyselfInpranayamaandbysuchmastery,releaseTheenergyofKundalinitoreachthecrownofyourhead,Whereinyoutastethenectarofblissandpeace.Beholdwiththeeyeofwisdomeverawakeandluminous,Theharmonyofthewhole,withouttheconfusionOfoneinmanyandmanyinone,asclaimedByreligionsall.WillthisradiantTruthpenetrateMyenjoymentforever,inthisbody?OhperfectBliss,Effulgenceserene,Wisdomindwellinginmyheart!”

THEGLORYOFSAKTI

We recall to the sessions of silent thought aVijaya Dasami morn, the last day of theNavarathriseason,sacred toDeviworshippers,when thesesongsweresung inSwami'sAshramby thedevotees.Thehaloofserenity floatedoverSwami'scrownand thewhitebeardmovedgentlyreflectingthegleamoftheDawnbeyondhishermitage.ItmarkedthedawnofthetriumphoftheGoodovertheforceofevil--adayofvictoryforthe“Motherofmillionsofworldclusters,yetVirginbytheVedashailed.”Themagnificatofthe MotherfromtheDeviMahatmyambroughtthatunforgettablesessiontoaclose:

“YaDeviSarvabhutesuchetanethiapitiathe,namasthasyai,namasthayai,namastasyai,namonamah:”

“Thatpowerperceivedasconsciousness,inallbeingsPraisebetoher,praise,praise.

Thatpowerthatisknownasreasoninallbeings,Praisebetoherpraise,praise.

ThatpowerwhoexistsinallbeingsasenergyPraisebetoher,praise,praise.

Thatpowerwhoexistsinallbeingsassantam.Allpraisetoher,praise,praise.

Thatpowerthatanimatesinallasfaith,Allpraisetoherpraise,praise.

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Thatpowerthatmovesinallbeingsasloveliness.Allpraisetoherpraise,praise.

ThatpowerwhoexistsinallbeingsasFortune,Praiseuntoher,praise,praise.

ThatpowerwhomovesinallbeingsasfulfilmentPraisebetoher,praise,praise.

ThatpowerwhoexistsinallbeingsasMotherPraisebetoher,praise,praise.

ThatpowerwhopulsatesinallbeingsintheformofIllusion,Praisebetoher,praise,praise.”

--DeviMahatmyam.V.15-76.

THEYAGJNAOFWORSHIP

“Swami, what is the significance of your bidding us to go to Sithi-Vinayagar temple,Murugan temple at Nallur and Thyalnayagi temple at Vannarponnai and do abisheham,sahasranaman andAshtotra Pujas? What is the meaning and purpose of ritualisticworship?”Soaskedadevotee,oneFridayevening,astheprasadamofthetemplenearbywasbroughtbytwoelderlydevoteesandlaidatSwami'sFeet.

Swamiwassilentforawhileandsangthesong:

Thenhebecamesilent.Againhesang:

“Themodeofworshipofthewiseisinternal.Theintellectsisthealter,pureintuitionistheSivalingamthereon.”

--AuvaiyarJnanaKural.VIII.3.

“Our many gods and goddesses represent but so many different aspects of the oneGodhead.Allthosewhoareseatedbeforeme--Iseeone--butinsofarastheydifferintheirtemperaments,theyareinclinedtofollowdifferentformsofworship.Tomeetthevariousneedsofthepeople,thescriptureshaveordaineddistinctmodesofworship.”

In the songs ofNatchintanai, there are invocations toKulanthai Vadivelan, Murugan,Kandaswamy,Siva,Rama,Narayana,Devi,Mother,Pillayar, andSivalingam;theyprovethefact thatvariousformsofworshipand invocationsaremeant forpersons indifferent

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stagesofspiritualevolution.ButtheunderlyingideabehindallthesesongsistheworshipoftheOneSupremeGod--”Hewhoiswithoutasecond.”SangSwami:

“WorshiptheOneSupreme,OhMind!Thatwhichpervadestheuniverseandthesoul--'TistheEternalLightofReality.”

--Natchintanai.175.

SangSt.Auvaiyar:

“MeditatedailyonthefaultlessOneandmeltinloveandat-oneyourselfwithHim.Youwillrealiseyourselfasasparkofthedivineflame.

--AuvaiKuralII.Ninaipuruthal.6.

TherearethespiritualpathwaysofSariyai,Kriyai,Yoga andJnana,sovividlyportrayedbyourSaivaSaints,sothatwhateverpathwefollowwillleadtothegoaloftheSupremeSiva.ThereistheritualisticworshipofGodembodiedinanimageorsymbol.Higherthanthis is the worship of God with prayer and japa, or repetition of the divine name andmeditation upon it. By this means, the aspirant sings and chants upon the form of hischosenidealwithinhisheart.HigherstillistorealisetheImmanentonewithinthebodyinquiescence.“

--AuvaiKural.VIII.7.

When a devotee practices this form of worship, he keeps up a constant flow of lovetowardsGod,andbecomesabsorbedinthelivingpresenceofhischosenideal.

St.Auvaiyar,thegreatmysticpoetessdescribesthemodesofworshipthus:

“Inthesixcentresofthebody,realisetheformofSivaandrootoutthesenseofseparatenessandthatisonemodeofworship.”

“ThehighestformofworshipistocontemplateonSivawithunswerving,onepointedattentionandintenselove.”

“Withinthemind,intentlycontemplateontheeffulgentflame.Thatisthetranquilmodeofworship.”;

--AuvaiKural.VIII.4.5.10.

“TheindividualselfbecomesmergedintheluminousSiva.”SosaidourGurunathan

InKenaUpanishadoccursasignificantpassage:

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“Therenottheeyegoes,norgoesthespeech,normindHowcanoneteachItweknownot,norunderstand;'OtherthantheknownItis,abovetheunknown'--Thatwhichnospeechcanexpressthroughwhichspeechexpresses,Thatwhichnomindcanthink,throughwhichminddoesthink--Thatwhichnoeyecansee,throughwhichtheeyedoessee--Thatwhichnoearcanhear,throughwhichtheeardoeshear.Thatwhichnobreathcanbreath,Throughwhichthebreathdoesbreath,ThataloneknowyouasBrahman,notwhatmenworship.”

Verses3-9.

This stage of pure contemplation leads one directly and immediately to apprehend theGodhead,theSupremeSiva.ThisistermedAnubhuti,orspiritualexperience.ItisanactualrealisationoftheOmniscientReality.IfanaspiringseekerisinstructedtomeditateontheFormless,hewillneithergraspthetruthofit,norbeabletofollowtheGuru'sinstructions.But a novice can begin his spiritual sadhanawith theworship ofGodwith Form,withflowers,incenseandotheraidsasfastingandstudyofthesacredtexts.

Swamireiteratedthenecessityforadevoteetostarthisspiritualjourneyfromwhereheis.Bydoing ritualisticworship, asSt.Appar visualised in theDevaram: “I'll not forget theworshipwithflower,waterandincenceetc.”ourmindswillgraduallybecomeconcentratedand internalized;and thiswill increaseourdevotion to theperformanceofjapam and thechantingofmantras,andmeditation.Thusshallwegraduallyandnaturallymovetowardsthehighestideal.

Swamiwouldsaythatisonewasinahurrytoreachthetopofthebranch,hewillnotonlybreak the branch, but fall down and injure himself. So is it in spiritual life.One shouldfollowthePathofTruth--Sanmarga,stepbystep,forjustastherearelawsgoverningthephysicalworld,therearealsolawsgoverningthespiritualdomainaswell.

The Supreme ideal of human life is toRealise God. The visible world is insignificantcomparedwithwhatisinvisible.Therearemanyplanesofexistencedifferentfromours.Inthelowerregionsoftheinvisibleworld,thereexistevilspiritswhomayinfluenceusinabadway,ifweallowourselvestobecomeimpure.Butweneednotbeafraidofthemsolongasweremainpureinbodyandmind,maintainingthespiritualvibrationsthatkeepallevil spirits away.On the higher planes of existence are good spirits, ever ready to helpsinceresoulsstrugglingtoovercomeevil,growspirituallyandmovetowardstherealisationoftheultimateReality.Thesearetheenlightenedandilluminedsouls.

Asdistinctfromtheseunseenplanes,therearespiritualrealms,theheavensofthevarious

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religions;IntheseheavensarethevariousmanifestationsoftheSupremeGodhead,intheformofdivineIncarnations,or illuminedSages,Gurus,GodsandGoddesses,connotingvariousfunctionsandpowers.Thesedivinemanifestationsmayappearandbeperceivedbythose,whohavetheeyetoseeandthemindtounderstand.

TheSupremeRealitybecomesmanifestinformsfamiliartothedevotee.ThusaHindumayseecertainluminousformsofMuruga,Ambal,VigneswaraortheGuru,andfollowersofother religions may enjoy visions corresponding to their own religious forms. Thesespiritual visions are differentmanifestationsof theoneGodhead,which is beyondnameandform,andyetmanifestsItselfthroughnameandform.

The devotees pass through different stages on the way to the Supreme. TheSaivaSiddhantamspeaksofwaking,dreaming,dreamless,“TuriyamandTuriyaditam”stationsofthesoul,eachwithitsdistinctdiscipleanddegreesofawareness.Inthestageofdualism,the devotee feels that God is separate from himself, and approaches Him with humanfeelingslikethatofaservanttothemaster,thechildtothemother,afriendtoafriendandalovertohisbeloved.

Thisisfollowedbythenextstageleadingtoqualifiednon-dualism.ThedevoteefeelstheSupreme One as thewhole, and all his worshippers as infinitesimal parts of thewhole.Thereisbutonegreatwholetowhichallattributescling.Inthestageofnon-dualism,thedevoteerealisesthattheOneInfiniteBeingismanifestingitselfinoneformastheCosmicSoul,andinanotherasthehumansoul.Inthecourseofhisspiritualevolution,theseekerrealisesthatthecosmicandtheindividualareOneintheiressentialnature.ThewholeandthepartarebothmanifestationofthesameinfiniteSivam.

VISVARUPADHARSANANDSYMBOLOGY

ThiswastheVisvarupaDharsanwhichArjunasawinthedivinemanifestationofKrishna,andSuransawinLordMurugaatthebattlefieldbeforetheSura-Sangaram.InthatInfiniteEffulgence,blessedwith thedivineSight, thesespiritualheirssee theMightyOneof thewhole universe with all His tender and terrible aspects. The Universal Form could beoverwhelming tomostpeople;but thehumanised form in thepersonof theGuru, everydevoteeyearnsfor,asthenhecanestablishalovinghumanrelationshipregardingtheLordastheGuruinhumanform,whocombinesfather,mother,friend,andbelovedinone.

“GodwithformisjustastrueasGodwithoutform.Butholdfasttoyourconviction,”wasSwami'sinjunction.

“Godisformless,andyetHeiswithform.Heisalsothatwhichtranscendsbothformandformlessness.HealoneknowswhatHeis--Naamariyom--“Wedonotknow.”

To someworshippers, Light appeals as the symbol of the divineReality. To others, the

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GraceofGodsymbolisedinthe“HolyFeet,”orSaktiintheformofmotherThyalnayakebecomesignificant,asthemanifestationoftheSupremeOne.FortheMaha-Yogiwhohasknown his true Self, the Supreme Siva dwells in his own heart. Illumined Seers see Itshiningeverywhere.TheyexclaimthatGodhasbecomeEverything.AllthattheyperceivearesomanyformsofGod--UnmaiMuluthum.

An understanding of themeaning of symbols will throw a new light on the subject ofHinduWorship.TheLatinSymbolusorSymbolummeansa'sign'bywhichoneknowsorinfers a thing. Symbols are signs for expressing the invisible by means of the visiblerepresentations.TotheHindu,theTiruvadiorPaduka--Feet,connotethesymbolofdivinegrace,asthecrosstotheChristianmeansasymbolofsalvation.Themysticconsidersthecircleasasymbolofeternity.

Thegeometricsymbolslikethecircles,trianglesandoctagonaresometimesreferredtoasYantras.Theanthropomorphicsymbol is thehumansymbol. ItmaybestatuesofdivinepersonalitieslikethatofBuddhaabsorbedinmeditation,KrishnawiththefluteorVishnuwithMahalakshmi. Itmayat timesbe ahuman relationship suchas thatof a teacher, orfatherormother.Weneedimagesbecauseonthewhole,manhasanaturaltendencytogiveandtake,andalsopersonalizehisworshipoftheSupreme,TranscendentOne.Manneedsavisibleidealtofollowinhisspiritualpracticeinordertorisetothespiritualplaneofdirectcommunion.

ThesymbolisameansofrememberingtheLordAbsolutethroughtheassociationofideas.Thedivinemustnotbebroughttotheleveloftheimage.Thesymbolishelpfulaslongasitisunderstood that it is a representationof thedivineTruth.As longaswedo this, suchworshipisnotidolatry,butasteptowardstherealisationoftheAbsolute.Swamiasaptlyhassunginoneofhissongsthus:

“WithHimwhoisbeyondthethirtysixTattwas,andwhoisfullofunfailinggrace,ComeOhmind,forcommuniondivine.”

--Natchintanai.185.

The spiritual seekermoves from a lower stage to a higher one,with an ever increasingAwareness, until the soul realises its 'paramukti' at the Feet of Siva. Just as there arepersonalsymbols,thereareimpersonalonesalso.Firehasbeensuchasymbolfromveryanicient times.Thesoul isconceivedasasparkof the infiniteSun.Theocean isanothergreatsymbol.Thesoulisthoughtofasarivermovingtowardstheocean,andmergingatitsmouthintothevastdeepoftheGodhead.

Sound is itself a symbol.With the help of sound,we try to expresswhat is beyond allsound.Any idea may be a symbol, with which we try to express something beyondthought.Asweresorttoexternalsymbols,asweprayandrepeatthedivineNameofSiva,

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Sivayanama,wecome tohavean intuitiveexperienceofour relationshipwith theeternalSoul and thee eternal Siva, and attain liberation. TheSivathondan terms it as the yogicrealisationwhichculminatesinasenseifIntegralcommunionwithGod,andexperienceofwhichtranscendsthought,nameandform.

Themostmagneticofall religioussymbols is the light, the light that radiateseverywherewithinandwithout--thelightthatneverwasonlandorsea.GreatmysticshaverealisedthePeerlessOneintheformofLight.MosessawtheburningbushandrecievedthewordofGod.TheUpanishadseerssawItasJothiAham--theSplendourintheself.

In many a Devaram and Tiruvacagam, and the lyrics of Tayumanavar and RamalingaSwamigal,wehaveallusions to lightas the symbolof the formlessGod;andLightalsoindicates goals and the radiance of Wisdom, as well as the illumination of SupremeAwareness.

“GleamingastheearthandallthespheresOh,ThouexpanseofmatchlessEffulgence!'InradiantformsofLightartThoubeheldOhFormlessOne!”

--Tiruvacagam.22.8.9.

Thus the glory of theAuspicious Siva illumines everywhere and everything, and in thehours ofmeditation infuses the aspirant with a vivid sense of the divine Presence. TheSaiva Siddhanta psalms resoundwith the glory of the resplendant light of Siva, whoseluminousEyegivesallobjectstheirpowerofseeing.“TheLightofall lightshinesintheeyesofallbeings.”Thelight thatgleamsinthecosmicmindpenetratesitsraywithinthehumanmindaswell.BeyondthehumanandthecosmicisthelightoftheSunofTruthandallformswhetherintheouterorinnerworldarelightedbythesplendourofitsluminosity.

“AumBhuhBhuvahSvah;AumTatSaviturvarenyam--BhargoDevasyaDhimahiDhiyoyonapracodayat.”

GayatriMantra.

ThuseverythingthattheenlightenedYogiandJnanifeels,seesorthinksisilluminedbythelight of the Infinite. This is the highest realization. However, to apprehend this infiniteexistence, concousnessandbliss,Hindu traditionhasbuiltupa fine systemof symbols.Finallyman learns tooutgrowhis spiritual childhood, anddiscards all symbolswith theinsight gained through Divine Grace; and in the tranquilAwareness of Peace, PerfectPeace, the soulcommingles in the infinitudeofSivam.Thiswas theassuranceofall thegreatasceticmystics.St.Pattinattardescribesthisblissfullexperienceinafinesong:

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Also the illustrious seerAuvaiyar concludesher chapteronModesofWorship in JnanaKuralwiththismemorablecouplet:

“Knowwell,Seekwellwithin,SeeHaraandRealiseHim.”

I nYoga Neri, Swami rejoices in this sublime consummation of the Anma with theParaParam:

--Natchintanai.178.

THELETTERSFIVE

OurGurunathansingsonthegloryoftheLettersFive:

In order to Realise Siva,wemust understand the theory of theMantra Sastra, throughwhichby repetitionofmantras (Thought-forms) and japa (rhythmicmental concentrationonthem),wecangainpowerfulrangeandintensitywhichcanchangeourentireaspectofawordoritscombinationhasthecapacitytoactivatethedivineformssoinvoked.Amantrabecomespowerfulnotby itsmeaning,but through its soundvibrationsand thepatterofsoundwaves.

Seers of anicent times composed the mantras by joining symbolic syllables to certainpatternswhichreleasedenergyandthroughwhichthecosmicpowerrevealeditself.ThosewhocanraisetheincantationoftheLettersFiveintheinnermostdepthoftheirheartsshallliveinastateofyogicserenity.ThiswastheassuranceofourYogaGuru.(291).

“Heisfromeverlastingtoeverlasting--HeisThePerfectionofthosewhohavesubduedtheirsensesFive.”

--Natchintanai.90.

In the Saiva Scriptures, it is enjoined that theLetters Five--the name of Siva--arrangedeither asNaMaSiVaYa or asSiVaYaNaMa --shouldbegiven to the Initiateby theGuru,whoseUpadeshwillunfolddeeperinsights.

Sivaisthesubstanceofknowledgeaswellasthemeaningoftheword.Theworditself,theinstrument through which we grasp the meaning is a form of energy, and is thusassimilated to the power of Siva--the active principle of hismanifestation represented asHisconsort,Sakti.

In thespringofNatchintanai thatSwami released, thedevotee in thequietudeofblissfullovetakesuptheceaselessrefrainoftheSivamantraincessantly.TheinfusedadorationofthesoulistheoutcomeoftheGuru'sGrace.Thepuresoul islitupbypurelove, habitualcontemplationandperpetualrecollectionbymeansofthechantingofthesacredlettersFive--SIVAYANAMA.TherebyitradiatesthelightofSivam.

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WhatisthesecretofthepregnantlettersFive?MostdevoutHindusrepeatthethoughtform(mantra)untilitbecomesautomaticandpenetratesintothecoreoftheinnermostself.“AumNamasivaya orAum Sivayanama” constitute the incantation of the Letters Five, alsotermedasthePanchaksharawhichfillsthesoulwithanallconsumingfireandpurgesitofalldesires,andleadsittothelovingcontemplationofSiva.

--St.Sambandar.III.22.6.

In thesacredsongsofTirumular, theTirumuraiSaintsandall theSaivaSaintsdowntheyears, the holy form of letters Five--has been the axis of Meditation, leading to thesurrenderofone'sAll,atthegraciousFeetofSiva.

Inorder tohelp theaspirant tochant theNameofSivaeffectively,certaindisciplinesareprescribed.Thebreath iscontrolledand the repetition is regularandrhythmicandcanbedonetothecountingoftheRudrakshabeads,eitherloudlyorsilently.

The Yogic practice demanding certain physical postures and processes as conducive toconcentration and recollection, has been perscribed in the Yoga Sastras of the Hindutradition,andshouldbeundertakenundertheguidanceofarealisedTeacher.Theaspirantis taughttocontrol thebreath, tokeephiseyesfixedonthetipofhisnose,andkeephishead erect and back straight. The physical balance helps the process of introversion bywhich the inward Eye is turned away from outward things, and directed upon the soulitself,andupontheLordSivawhoindwellsinit.

SwamirightlypointsoutthedangerofundueemphasisonyogicexercisestoperceivethedivineReality. Peoplemay indulge in excess and lull themselves into a hypnotic trance.Unhealthy concentration on the body is not good.Avoid excess in any form was thewarning uttered by him at all levels, even to attain God. Ascetic disciplines must beenforced inmoderation.Swamiasks thequestion,--”Canyewhocanstandontheheadandbodyupturned,discernGod?”

Equanimity andmoderation afford the key to all spiritual practices. It is true that bodilyposturesdoaffectourmentalattitudesandhelpconcentrationandabsorption in theLordwithin and without. The body as a beautiful temple of the Lord has been reiterated bySwami,whotookuptherefrainfromthereligioussaintsofSaivism:

St.Tirumularhasabeautifulstanzawhereheurges theneed to foster thebodyas it isaHoly ofHolies.He testifies that is this sacrosanct tabernacle, “he saw theEternal Lord,SourceofPrimalGoodness--Uttaman--astheindweller.”

St.Auvaiyar also makes a plea in the same strain to discover the inmate of the innersanctuminthetempleofourbody.St.ManicavacagarpraisestheLordastheFatherwhotookupHisabodeinhisbody:

SwamitooglorifiesthebodyasthetempleofGod,andthewaywardmindasthehumble

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sevaka,whoadores the Indwellerwithofferingsof love.“Thosewhocanpercieve thebodyasthesanctumsanctorumofSiva-Sankara,experiecetheshelterofThyGrace,Namasivaya!”

ThenameofSivashouldbecomesuffusedwithlight,andthechantingtooshouldbecomeinternal and spontaneous. Such internalworship that is donewithout a conscious act ofwill,incourseoftimebecomesperpetual.Itisknownasthevibrationofthe'Ajaba'--astateofvitalityinsilence.Thesoulinthequietudeofblissfulpeacetakesupthesilentrefrainofthe“Lettersfive”inwhoserepetitionistheinfusedadorationofayearningsoul,whichisalso the fruit of Grace. The perpetual chanting of the sacredSivayanama becomesinvoluntary,spontaneousandblissful.

Thegraceof theGurubegins to flow in abundance, and theanma is lit upby light andlove.Peaceandblissfollowsuchanexperience--aunionofthetwoinOne,whendualityceasesandthereisagenuineperceptualapprehensionofThat,whichtheeyehasnotseennortheearheard.ItistobeholdtheSupremeLordinHiscosmicformasArjunasawintheBhagavadGita,or theRishisofThillaibeheld in theGoldenHall atChidambaram.ThisVisvarupaDharsan isapermanentstateof thosewhochantconstantlytheLord'sName.ThesearetheblessedsaintslikeourbelovedGurunathan,whodiscovertheinfiniteSivaineverything,towhomdayandnightofferthesamedelights.

The Saiva Saints have ascribed immense powers and dignity to theFive Letters, whichembodythemantraofHisName.ThereverencefortheformulaisnotonlypeculiartotheworshippersofSiva,butalsotothatofVishnuandKrishnaandSriRama,towhomtheincantationspellsDivinePresence.Thesoul'sdevotioniscentrednotinanyparticularformbutintheWordofGod.

Swamiwouldoftenremindus thatall spiritualdisciplinemustbepractisedwithasoundruleoffaith.HebelievedthattheincantationoftheLettersFivewithfervourandpietyhadthepowertoevokehigherlevelsofconsciousnessandtoapprehendtheFeetofGod:

ItcanleadoneimperceptiblytothesilentcontemplationofHimwhoiswithoutformandmode,andwhocannotbeseenbyimpureanddeludedsouls.ThereforeletusallwithoneaccordworhsipHimwiththeName.

AUMNAMASIVAYAVIBRATES

“OfalltheyagjnasIamtheJapaYagjna.”

--BhagavadGita.X.2.

Thegoalof supremewisdom iswithin the reachofeveryone, ifonlyhecandisentanglehimselffromdiverseattachments.Swami'sinsistencewasonpuritywithinandwithout.Hebidsusofferasasacrifice,ourwork,ourallattheFeetofGod,andturneveryactintoa

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sacramentalyagjnabyatotalinwardabsorptioninthewillofGod.Itisacallfortheperfectsurrenderofthepurifiedsoul.

Truthcannotberealisedbyoutwardmeditation--SakalaDhyanam,norbyasceticpenancesby cutting off from the stream of life, but by an active, inner contemplation--NishkalaDhyanam.ThewisearchitectsoftheinnertemplessawandenjoyedthedivinePresenceintheirhearts.Intheexpanseofthemind,bythebanksoftheriveroflove,theyerectedthetempleofGod,andtheyshoweredthegraceofbeholdingtheluminouspresencewithintheinnersanctuarytotheotherswhoweretunedtowitnessthisexperience:

“OhFatherwhoneverleavesevenforasplitsecond,themindsofthydevotees!OhThougraciousExistence!Wielderoftheaxeanddeer,SweetBenevolence,HailNamasivaya.”

--Natchintanai.79.

TheGurubidsusconsiderourbodyasthetempleandtheheartastheSiva-lingam,whereisenthronedthemysticformulaofLettersFive--

“Inthesanctumofourhearts,weshallfindtheLordofGraceshoweringHisbountyasagreatGiver.AllHailNamasivaya!”

“FixtheheartonGodwithlove,themindonHiswordwithlove,thehandsuponHisworkwithlove,andthenwillunfoldintheheart,theradianceoftheknowledgeoftheSelf,theSivaSakti,thedynamicandluminouspresence.AllHailNamasivaya!”

--Natchintanai.79.

ThetermKadavulsignifyingGodwhoiswithin,alsoconnotesthewaytoknowHimbymeansofturningthesearchlightofwisdomwithin,andtoseeHimwhoistranscendent:

This is the bliss referred to as luminous radiance by St. Tayumanavar:He refers to thepotentswayoftheLettersFiveintheheartsoftheilluminedseers.

SwamiexhortsustochanttheNameandrealiseHisPresencewithin:

“ThesenseofegoitywanesasGodHimselftakesHisseatwithin,amidstthenectarofoverflowinglove.AllHailNamasivaya!”

--Natchintanai.79.

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The raging fire of egoism and passionate desire of a stricken soul shall recede, as onebroodsonthenameofGodwithanactofsurrenderandenlightenment:

“Knowing,SpeakHisname”--R.V.1.156.3--SodeclaredtheRigvedicSeerDrighatmas.TheTantrasarasays,“JapayieldsthefruitofallotherYagjnas.”

“TheBlissfulSankaraSivashallpourthebalmyshowersofgracemoresoothingthantheloveofadearmother.”AllHailNamasivaya!

--Natchintanai.79.

Tothepureofheart,nosincancohabit;noevilcansharetheheartwithHisholyName,Namasivaya.Intherefulgenceoftheheart,allstainsofevilshalldisappear;allfearsshallvanish and all aspirations shall focus on God, as the dynamic presence and as itsdeterminingcentre.

In this lyricalOdeonNamasivaya,Swami exhorts one and all to invoke incessantly thenameofSiva:

“Chantsothatimpurities,vexationsanddoubtsarepurgedandbyrememberanceofthedivineFather,transgressionstooaredestroyed.AllHailNamasivaya!”

--Natchintanai.80.

TheinebriatingsweetnessofGod'sLovecanbeexperiencedonlythroughtheGuru,whocarriesitinthechalicetothethirstydiscipleandmakeshistasteittothefull.

“Wiseindeed,wisestofthewisearetheywhofeeltheimpactoftheGuru,andimbibeHiswordswhichassurethemoftheultimategoalofliberation.HailbeauteousNamasivaya!”

--Natchintanai.80.

ThusdowepraisetheLordwhoabidesinthetempleofourhearts.SwaminotonlybidsusworshiptheIndweller,butalsoworshiptheName,theImmanentSivawhopervadesintheuniverseastheLifeof life, theCosmicDancer,whois thesoulforceofGrace.SangSt.Tirumularthus:

“EverywhereHisForm,HisSaktitooEverywhereisChidambaranandtheDanceAll-pervadingSivamdwellsineachobject

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HisgraceisHissport.

InthismannerdidSwamitooestablishatoweringtempleinhisheart,andopeneditsdoorsforotherstoenterbythebridgeofLove,andworshipthere.Hedemonstratedthateachonecanlikewiseerecthisowninnersanctuary,andoffer theoblationof lovetotheSupremeOnedwellinginthissacro-sanctconsciousness.Therebytrueillumination--Meiyarivu, truelove--Meiyanbu,andtruerealisation--Meinericanbeattained.

InNatchintanai,theNameofSivavibrateswithinandwithout.WehavetorealiseSivabysilentbroodingonHim;bymeditationisegoismcomsumed;andvirtuesflowerunderthetendershowersofHisGrace.TheincantationofthenameofSivaisnotjustamechanicalrepetition,butacommunionoflove.TheNameisthemanifestationofSiva,HisattributesandHisbountiesbywhichweknowHim.

TheLettersFive--Panchakshara,isthelinkofthefinitesoulwiththeInfiniteGod.ItistheSelf-realisationofGod;itgoesoutfromwithintheheart,anditiswhentheheartofmanloves, and comes into an affectional relationship with the outer world, with God in hismanifestation,thattheNameofSivamanifestsinman.Afeelingofecstaticunitywiththewholeuiverseofwhichheisapart,leadsmantorealiseGodinbothhisinnerAnmaandinthe cosmos. In this ecstatic realisationofGod in the all, dawns thewonder, beauty, andlove of all creation, when ugly and beautiful and good and evil merge; andSiva, theUniverseandtheAnmatoomergeinanewoctaveofexperiencewhichisBlissineffable.

If a devotee sees God everywhere, he can never be resentful, nor can he be unjust orinimical.TheaspirantdevoteshiswholeenergytomaintaininginhisheartthepresenceofGod,repeatingHisHolyNamedaybyday.ThisistheonlytrueReligionandtheessenceofspiritualityascommunicatedbySwamiinhisReflectionsofGrace.

In the canzone ofThe Temple of the Heart, we witness the highest form of symbolicworship--MaanasaPuja--ofarealisedYogi.TheworshipoftheLordwhoiswithinandisconductedbythepetalsoflove,andthecontemplationapproachismadewiththehelpoftheGuruofNallur,whoactsas theInnerGuideandtakes thedevoutseeker to thealtar,where the worship of lights is performed by the adepts, or the accomplished seers--anthanar.

SwamibeckonseveryonetomaketheinitialapproachtotheGuru,whointurnwillguidehimtotheinnerapproach,totheinteriorcourtyardofthetempleoftheheart,armedwiththeshieldoftheLettersFive.Itisthegrandthought-form,theformulawhichshallcuretheafflictionsoflife,andconstitutesthesubstratumoflife.

Every Saiva Saint down the ages has sung in praise of the Lords Name.St. TirujnanaSambandarinhislastcantosanginpraiseofNamasivayabeforecomminglingtheflameofTruth,andhecalledthemantraasaNameofgreatpotency.Allthebeauteousexcellenciesof life flow from the incantation St.Appar andManicavacagar too revel in singing the

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praiseofthisthought-formula--theLettersFive:

St.Appar

St.Manicavacagar.

ItisthesimplifiedapproachtoreachHispresence,bereftofI-ness.

St.Tirumular.

Itaccentuatesone'sintenselongingtoreachHisFeet,andeffectsthegrandcomminglingofSivaandtheAnma.

The first person is subdued before the glory of Himself, and theAnma SEES. It isimmersed in insuperable bliss divine, welling up from the hidden springs in the heart.Swami'ssongonTheTempleoftheHeart, transportsustotherealmofdirectexperienceandfromafar,wegazespeechlesathiswondrousInSight.

HAILNAMASIVAYA!

THETEMPLEOFTHEHEART.

KILIKANNI.

SweetParrot,

EternalisAnma.

We'reThat.

Giveupfalsehood,sweetparrot.

Lo,Nallurissighted.

SweetParrot,

Experiencerandexperience,

Objectsexperiencedletgo.

Worshipinthymind,sweetparrot

ThegloryofVadivel.

SweetParrot,

Life'swealandwoe

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Andworlditselfwillend.

ThelovelyFeetsoloftly,sweetparrot,

Thymindshalladore.

SweetParrot,

Theconchshellsblow,

Thedrumsresound,

Refulgenceallaround,sweetparrot,

Arisemydearandwalkup.

SweetParrot,

UndertheChampaktree,

TheSadhuscongregate.

Thereinnumbersgreat,sweetparrot,

Throngthemeninmultitude.

SweetParrot,

Pursuenotthebaubles,

Andgetdistraught.

Stepupinleisuredease,sweetparrot,

Forwonderstherearemany.

SweetParrot,

Inthestepsofthechariotdome,

ThemajesticChellappanreclines

Inbuoyantspirit,sweetparrot,

Let'sgothereonward!

SweetParrot,

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Approachingforward

Weshiverandstagger.

Unbalancedheappears,sweetparrot,

Hisfacegleamingdazed.

SweetParrot,

Amadman,sotheysay

Andjeerandscoffathim.

Theiriniquitydisturbsnot,sweetparrot,

Thecalmnessofhismind.

SweetParrot,

Drawnighwithdevotion,

Andbenotafraid;

'NeaththediscerningFeet,sweetparrot,

Adoringlyprostrate.

SweetParrot,

“Weknownot,”he'llmutter

Andgreetyoumockingly.

Shirknot,funknot,sweetparrot,

Butbowwithforthrightease.

SweetParrot,

Withheartnotdesisting

Letinsistentbeyourworship,

Allvaindesiresinflight,sweetparrot,

Triumphantyoubecome.

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SweetParrot,

“Whoknows,”willheutter

Andchidebutfearnot.

Hisinsanitytheworldknows,sweetparrot,

Attuneinlovingmeeknessandgoup.

SweetParrot,

Thatotherswilldespiseyou

Donotfear,beloved.

It'sthedivinemask,sweetparrot,

Singinobeisancemydear.

SweetParrot,

Hastetheeandjoin,

Theinnerporchwereach,

Cartloadsofyoungcoconuts,sweetparrot,

Inheapsareunloaded.

SweetParrot,

Whatvarietyofrawrice,

Plantainsandcoconuts--

Suchjoyfulofferingsgalore,sweetparrot,

Beholdandrejoice.

SweetParrot,

Packetsofcamphor

Andpilesofsugarcane,

Sandalpasteandgoldenblooms,sweetparrot,

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Adornthehighporch-ways.

SweetParrot,

Lo,peacocksbeauteous

RevelinKandan'ssports,

Causetremorsinthespheres,sweetparrot,

Andchimingpealsresound.

SweetParrot,

Tierupontierareseated,

Theorderofthepriestlyclass.

Listtotheirchants,sweetparrot,

Theincantationsowondrous.

SweetParrot,

Solithesomeandlovely,

Did'stthouseethemclose

Thedoorssoboldly,sweetparrot,

Thepurificatorybathison.

SweetParrot,

Mindstunedinunison,

Theadorersawait.

Withstartlingspeed,sweetparrot,

ThePriestsopenwidethedoors.

SweetParrot,

Thefivetieredlightscommence,

Andtheprogressionoflightsfollow,

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Wavedbythehighpriests,sweetparrot,

Dothouworshipwithpiety.

SweetParrot,

Showeringflowersfromtheirpalms,

TheAntanarchantthebenediction

Withgreatassurance,sweetparrot,

DothousupplicateShanmuga.

SweetParrot,

Theholyashwithsandalpaste,

Theblestwateraredistributed;

Oh,Lotus-beautysosanguine,

Taketheoblationwithdevoutsanctity.

SweetParrot,

Forthemidnightworship,

Wewishedtostayon(Devi);

It'dbealongwait,sweetparrot,

Andthere'snotoneathome.

SweetParrot,

Stepupapaceandcomedown,

Thethrongingcrowdsagape;

'Tistherainyseason,sweetparrot,

Mindyourstepswithcare.

SweetParrot,

Runnot,slipnot.

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ChantthelettersFive,

Falternotattheportal,sweetparrot,

WeareatHome.OpentheDoor.

--Natchintanai.321-324.

THEANMOPANISHAD

In thisAnmopanishad, theAnmanathan directs his devotees to the temple, not built byhumantoolsandmaterials,buttothetempleofGracesetupinthepureconsciousness,intheinnersanctuaryofhisheartbytheAnma-Guru.WefollowourGurunathantobeholdfrom afar, the rare spectacle of themystic worship with lights and sounds and ritualincantations.ItrevealstheDivineEffulgenceofSivamilluminationthedarksomeveilsoffinitudefromwithinthedeepestcoreofthesoul.OuronlypassportinthissojournistheLettersFive--Sivayanama.

The highest purpose in life as presented in thismagnificent hymn is the realisation andunionwithSiva,theIndwellerineachoneofus.Thisformofinternalworshipbyasincereaspirant leads him by the kindly light of theGuru's grace, to communewith the divinepresencewithinhim.Thesignificantperscriptionis thereflectiononthethought-formula,themantra of the supreme Siva--Namasivaya. It embodies the synthesis of Truth andcontainsthequintessenceoftheteachingsoftheSaivaSaints.

Therearedifferentformsof thismysticformula.Theydiffer in thepositionandorderofarrangement of theFive Letters, according to the thought-force of the devotee and hisspiritualmaturity.Swami'ssongsrefertotwooftheforms --NamaSivayaandSivayanama--asgenerallysuitedtoaseekeraftertruth.

ThephilosophicalimportofSivayanamamustbefullyunderstoodbythosewhochantittoevokedivinegrace.ThesyllableYaisinthecentre,withthetwosyllablesSiandVaononeside,andNaandMaontheother.Yaconnotestheselfortheanma.SwamielucidatesthefirststageofthespiritualpilgrimageastheknowledgeoftheSelf--”Knowthyself.”

TheeternalentityknownasAnmahasapowerfultendencytoleanonitsadjunctsandtheseare the sense organs, faculties of the mind, intellect and ego and other subtle layers ofconsciousness that constitute thebody. It isbymeansof thispsycho-physicalorganism,thattheselfprojectsitselfandexperiencestheworld,withitsinter-playoftheTattvas,andisboundupinthenetworkofdesires,actionsandegoity.

Theanma,thoughitidentifiesitselfwitheveryaspectoftheobjectivebody,sensationsandorgans, yet it exercises its sense of discrimination and distinguishes itself from all theseobjective modes of consciousness. Theanma's intelligence can only perceive after thedarknesshasbeenremovedbytheLight(Sat)whoseintelligenceinducesperception.

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SwamiintheopeningverseoftheHymntotheTempleoftheHeart, declarestheeternityoftheAnma--

“SweetParrot,

EternalisAnma;

WeareThat.”

--Natchintanai.321.

InthefourthandfifthversesofSt.Meykandar'sSivaJnanaBothamareoutlinedthemodesof knowing theSelf, by a process of psychological introspection and elimination. In hisgrand symphony of worship, Swami dwells on the continence, purity of thought andaction, sinceredevotion toGod, andmeditation thatwill enable the seeker to ridhimselffromthegripofthesensesandthedelusioncausedbythem,andtomarchvictoriouslyinthepathwaysorthestationsofwisdomleadingtorealisation.

EachstanzaworksoutthisprogressoftheAnma,asitascendsfromtheplaneofobjectiveconsciousness to the plane of subjective or mental consciousness, and on to theconsciousnessofthetruesubjectorAnma.Thatisnottheendofthejourney.God'sgrace,inotherwords,withtheaidofHara,theanmaascendsfromtheconsciousnessoftheselftotheTrueSatorGod.Thebaseofthelowerrestsuponthehigher,butnotaseffectandcause.InthislightdoweunderstandSwami'sexpressionofSat--SivaasLifeoflifeand,Intelligence of intelligence which express clearly the relation of God and the anma. Headdresses the Sat-Guru as the treasure house ofGrace,towhomwemust sumitwhole-heartedlySubmissiontoGod'sWill,isthekeytorealisation.

It is God who sustains our very being and action, as He vivifies our intelligence. ThepoweroftheLordisrecognisedbythewiseandenlightenedones,andtheytrytorealiseand feel it by withdrawing more and more from the outer entrances and bringingthemselvesmoreandmoreinarapportwithHimintheinteriorapproaches,aidedbyHisGrace:--

Itisherethattheegogetsannihilated,andthesenseofdualitydisappearsintheserenelightof undifferentiated unity. This light brings out the powers of consciousnesswhich onceawakenedintheyogin,herealisesthathisactionsareinrealitythatoftheLord.Itislikethelightofthestarbecomingindistinguishablefromthelightofthesuninbroaddaylight;theidentityislostbutnotitself.

NowweresumetothereflectionontheLettersFiveSivayanama.YahasbeenexaminedbyusastheAnma,whosetruenaturehastobeclearlyunderstoodinthefirstplacehesyllableSisignifiestheSivaaspect,andVasignifiestheaspectofSakti,Hisgraciouspotency.TheLord has two aspects--Siva, the static bliss, andSakti, the dynamic consciousnessilluminatingeverything.Therelationbetweenthetwoaspectsisdualityinunity.TheSun

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hasalltheplanetsrevolvingtoitsorbitofattractionandkeepsthemunderitscontrol;Evenso, the changeless, infinite bliss of Siva has theanma and the elements of their bondsconfinedtoitsall-pervasiveconsciousness,andkeepsthemcontrolled.

It isnowclear that the individualselfor theanma iseternallydependentonGod'sgrace,andhasitsbeinginHisall-pervadingpotencycalledPara-Sakti(thegreatsentientpower).But the self is ignorant of its own nature and its eternal dependence on the SupremeGodhead, because of the “limiting influence of a pre-existing and pre-cosmic principlecalledanavam.Anavammeanswhatwhichlimitstheselftominuteness.Theall-pervasivenatureoftheanmahasbeenlimitedtominutenessbytheprincipleofself-love.”ItisalsocalledMula malam, the root impurity or spiritual darkness. The last syllableMa in theLettersFivesignifiesthisdarknessorimpuritycalledanavam.

God inHis infinite grace has bestowed on theanma, the psycho-physical organismandotheraids,andendowed itwith successivebirthanddeath,aswellas subjected it to theinexorablemoralandnatural laws;so that it isequippedtocombatagainst the limitationscausedbyself-love.Thedivineimpulseandguidanceextendedtotheanma initsstateofbondageisconnotedbythesyllableNa.Thisimpulseworksinthedirectionoftheprincipleofanavam,with the object of annihilating in eventually. Therefore, it is calledTirodanaSaktiorveilingpower. Itawakens theanmafromitsinactivestatecausedbytheegoisticprinciple,andprojects it to theworldwithoutbeingawareof the innerPresenceofSiva.However,Tirodanamisonlyaphaseofthedivinegracesignifiedbythesyallble,Va.

Tirodana Sakti works through the positive entity known asMayai. It is the unseensubstratum,behindtheseenuniverse,thesubstantialcauseoftheobjectiveworld.Itisall-pervading,imperceptible,materialenergycapableoftakingonvariedmanifestforms,bothsubtle and gross at the will of God. Maya's manifested forms known asmayeyam areclassified intoTanu--body,Karanam--organ,Bhuvanam--sphere of existence, andBhogam--objectoftheworldexperienced.

Thusmayai andmayeyam exercise a counteracting influence over theanma against theprecosmic principle ofanavam.Mayai andanavam act like light and darkness on theanma. When theanma is in the sole grip ofanavam connoted by the syllableMa, andidentifieswithit,itissaidtobeintheKevalastate.Whentheanmaisundertheinfluenceof the categories ofmayai andmayeyam and enjoys awareness, it is said to be in theembodiedstateofSakalam.

Theanma, initssuccessivebirthsissubjecttothedualforceoftheanavamononeside,andthedivineimpulseorTirodanamontheother,andhencefacestheconflictingforcesofnature and matter. These responses are either good or evil and determine the futureembodimentsand itsenvions.This isexplainedas the theoryofKarma(Vinai) ormorallaw. Thus theanma is enmeshed in the limitations of anavam,mayai, mayeyam,tirodanam,andvinai.

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ThedefilementknownasanavamisdenotedbymaintheLettersFive.Allothersformtheremedialgroupandarecollectivelyrepresentedby'Na.'TheanmadenotedbyYaissubjectto the impactof these twokindsofbonds,andsuffersfromthestupefyingeffectsof theopposites, likebirth anddeath, forgetfulness and awareness, and sleep andwakefulness.ThesestagesareclearlydepictedbysaintUmpathiSivacharyainhisclassicworkonDivineGraceknownasTiruvarutpayan.

It will thus be seen thatNa,Ma, on the one side ofYa signify the divine guidance indarknessoperatingon theanma, in itsstateofbondage. In thephenomenaluniverse, theimpulse ofTirodanam signifiedbyNa is recognisedasan initiatingconscious forceandintention,andistheobjectiveaspectoftheTruthwhichscientistsseektounravel.

Asaresultofsuccessivebirthsandtheresultantconflictingexperiences,theanmaevolvesspirituallywiththeconsequentweakingoftheinherentself-love.Atacertainstageinthisprocessofevolution, theanma reachesaneutralstagewherethepullfromthebondsareneutralised,anditexperiencesequanimityof temperandoutlookondeedsgoodandbad.ThisisknownasIruvinaioppu.

ItisinthiscrucialstagethattheveilingpowerofNacomesintotheopenandrevealsthebenignlightofGrace--Va,whichitisandeliminatesalldarknessandegoismTheanma isextricatedfromdesireandattachmentandisguidedbytheLightofGrace:

“Thefivetieredlightscommence,Andtheprogressionoflightsfollow,WavedbytheHighPriests,sweetparrot,Dothouworshipwithpiety.”

--Natchintanai.324.

It attains super-conscious spiritual vision and is face to face with the Supreme Bliss,signified bySi--Siva, towhom these illumined, accomplished seers offer the oblation oflight,andpetalsoflovewithsweetincantation.

Whatawondrousprogression,themiracleofworshipinthetempleoftheAnma!Atfirst,theboundanmamergesinthelightofGrace;ItistheluminosityshedbythemajesticGuruChellappan--

Then it is guided by his grace to the inmost sanctuary,whence itmerges in the InfiniteEffulgenceandisOnewithit.

The summit state of emancipation is called theTuriyaatitam, signifying static identity--SummaIru--withtheinfinitePresence.

WerecallSt.Pattinatharwhodelineatesthisexperienceofsupremeliberationinasingularlystrikingimageryofthebrideforsakingallearlierassociationsinordertocommunewithher

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Belovedinbliss:

SotoodidSt.ApparusethelanguageofLovetodepictthishighestconsummationofbliss.

Aftercommunioncomes thehomeward journey, thedescent!That is theothermiracle inthismagnificat.The illuminedGod-men, out of their compassionate grace for the fellowbrethren, choose to come down to assuage their suffering and dispel their darkness, bypointingoutthetracklesspathwaytothedivinePresence!WiththearmourofGod'sgrace,theserealisedseersdescendfromthestateofperfectquiescenceandeternalunionwiththeSupremeBliss, to the habitat of the body. It is from this station that they can lead theirfellowJivan-Muktar to engage in the service of Siva, andwork for the liberation of asmanyearnestseekersaftertruth,inattuningtothewillofGod.

SuchJivan-MuktararetunedtoenjoydynamicidentitywiththeinnerPresence,andthisisknown as theTuriyastate. Theyare the spiritualpreceptorsorGurus,having thedivineauthoritytospeakonbehalfofGod.TheymoveinthespiritualplanesdenotedbySiandVainthemysticformula.SirepresentsthestaticandblissfulidentitywiththeSupreme;andVasignifiesthedynamicluminousidentitywiththeinnerPresence.

TheLettersFive unfold theunified theoryof existence advocated in theSaiva Siddhantasystemofthought.Itrevealsthelocusoftheanmabothinthestateofbondageandinthestateofemancipation.ItisthepathofrealisationtobetraversedbytheindividualselfYa,underdivinedguidance--NaandVa,fromMaandSi,fromdarknesstorefulgenceofSiva.

AumSiVaYaNaMa!

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THEYOGIOFLANKAPURI

THEWAYANDTHEGOAL

“TheVoiceIncarnateofEelam'sSoul.”

History has revealed the truth of men of eminence who are self-evidently superhuman.They are called by different disignations in different countries--Sages, Rishis, Prophets,Saints, Vibhutis, Jivan Muktars, Seers and Messengers of God, and they are themanifestationsof thedivinepowerand loveemanating from the supremeGodhead,whoacceptshumanstrengthandweakness,thoughnotboundbythem.Itisahistoricalfactthatthe twentiethcenturyhasbeenblessedwitha lineof illustriousseerswhopossessed thecosmic vision and intuition. The continuity of the fundamental values of the spiritualheritageofmankindhasbeenmaintainedthroughtheages,becauseofthepresenceofsuchilluminedseersinourmidst.

TheYogiofLankapuriasamanifestationoftheEternalSivam,livedinourmidstforoverninetyyears,andreinterpretedtheprimevalmessageoftheSanatanaDharma,accordingtotheneedsof thepeopleof the twentiethcentury.HeisaYogiwhosequestfor theTruthSupreme leads eventually to the direct spiritual experience of Truth on a high plane ofconsciousness.ThetranscendentstateofconsciousnessattainedbyaYogiisdescribedintheYoga Sutras as the fulfilment of life. Swami is a great SivaYogi,whose teachingsresteduponhisexperienceswhichlaybeyondthedomainoftheintellect,andheembodiedthemintheReflectionsofGraceknownasNatchintainai.

TheSupremeidealofYogaSadhanaisanalogoustowhatwefindintheAgamicsystemofnon-dualistic thought in ancient and medieval India. This ideal of Oneness implies anobliteration of all traces of malevolence--Oru Pollappumillai, and all kinds of existingdifferences, by a positiveprocess ofmutual interpenetration. It underlies theprinciple ofunification.TheattainmentofthisidealisthesupremeunityofParaSiva,whereSivaandSaktiareoneundividedandindivisiblewhole.ThisistheperfectionofabsoluteTruthItisalsoaunificationoftheTattwaandtheTattwatita--i.e.theOneandtheBeyond.

TheYoga Sadhana outlined in Swami's song on theKillikanni, represents the dynamicupwardmotion in the direction of the SupremeSiva; and the supreme Sakti descendingfrom the crown of Siva floods with bliss the soul in the course of its descent. In theundividedAbsoluteConsciousness, theupwardanddownwardmovementsof thedivineSaktioperate,andtheconceptionofTiruvadiinitsesotericmeaningistheconceptionoftheperfection of Truth--Muluthum Unmai-- par excellence. Swami communicates theonslaughtofDivineGrace that illumines theYogic Insight ina simplesongofexquisite

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beauty:

HISSWEEPOFGRACE.

DivineGracesweepso'erAndmysoulrevelsinbliss.WithnoneresistingTruthreignssupreme.

IsitOneorisitTwo;NomoredoIquery.AumSivayanamarefrainFloodsmyheartwithjoy.

YamatheterribleGodofDeathNomorecanstingbutserveintremor.BenomorefearfulForthere'snothingtofear.

--Natchintanai.200.

Thissongshedsalustreallitsown,onthepotencyofDivineGrace--TiruArul, whichisnoneotherthantheTiruvadi--TheHolyFeet,connotingtheDivineSatGuru,whoisnoneotherthantheParaSakti.TheTiruvadisymbolisethestateofsupremeOnenessoftheself-luminousSivaandHisselfreflectingSakti.ItistheirinterpenetrationandintegrationinthesupremeunityofParama-Sivam.

ThelyricofDivineGraceconveystheheartbeatofSwami'sspiritualSadhana, leadingtotherealisationoftheSupremeunityofParamaSivam,andimmortalisedintheidealoftheSupernal Truth--MuluthumUnmai, communicated to him by his Guru, Sage ChellappaSwami. The great German mystic Meister Eckhart, in his own inimitable manner hasexpressedasimilarrealisation:“Theessenceof thesoul isunitedwith theessenceof theNothing,andthepowersoftheonewiththeactivitiesoftheNothing.”

TheconsummationofOnenesscanonlybeeffectedwiththeSatGuru'sgrace,whichinturnbringsaboutmentalquietude.TherealsadhanaaccordingtoSwamicannotbeginuntilthemindisrenderedfreefromdoubtsandfearsincidentonasenseofidentitywiththebody.whentheDivineGraceoperates,thenthemindissubduedandquietened;

Thustheexperienceofdivinegracedawnsonthesoul,whichisarousedfromitsage-oldslumber.Thenthesenseofdualityretreatsfromthehithertoquestioningmind,beforethesereneLightofundifferentiatedUnity.Thislightbringsoutthepowersofconsciousness.

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The universal consciousness being once awakened produces in the Yogi a perfectknowledge of him-Self and the luminous formwhich is the essence of pure intelligencebecomesonewiththeuniversal,uncreatedlightoftheSupremeParaSivaalreadyrevealed.ThisiseffectedbyacontinuousprocessofselfinquiryintotherealnatureoftheSelf.

“TheSelfRealisedYogisareliketheSunofgloriouslight.”

Thatthisexperienceshouldbeapermanentpossessionandnotamomentaryattainment,isthethemeofmanyaNatchintanaiOde.

“TheyareYogiswhocanperceiveeverywhereTheessenceofTruthinthetempleoftheUniverse.”

“TheyaretheRealisedSeerswhoseeSivaastheall-pervading.Theirhabitationeverywhereandnowhere;theiraction,whatavails?”

Theyarefreedfromthebondageofspaceandtime.

Thedifferencebetweenwhatisformlessandwhathasformdisappearsforever.

“NomorecansorrowsclingtomeforI'veseenTheco-eternalvisionoftheSupremeReality.”

--Natchintanai.90.

TheSelfisrealisedasacontinuumofsupremedynamismandtheintegralvisionunfoldsthestageoftheDanceofSiva.ItisavisionofEternitywhentheOnerevealsitselfineverypointoftheinfinite.

“WhatinfinitevarietiesareseenastheDanceoftheOne,whosegraciousFeetbemyunfailingGuide,Aum.”

Thus it is thatSwami laysstresson thedisciplineof thebody, thesenses, themind, theintellect,andtheheartundertheguidanceofaGuruforthepurificationoftheentirebeingofman.Theelevationoftheempiricalconsciousnesstohigherspiritualplanes,makeshimfitforperfectilluminationbythelightofAbsoluteTruth. ThisisthepathwayoftheYogi.Swami'sresponse tohisGuru's inspiredutteranceofWhodothKnow-- is“Iknowthat Iknownothing”.HisexperiencesastransfixedinhissongsdepicthisconsciousnessrisingabovethedomainofSpace,TimeandRelativity,inordertobeintheclosestembraceoftheInfinite,Eternal,AbsoluteTruth.ThisisthepathfollowedbytheHinduSeers.ItisalsothepathofYoga.

Swamibeckonseachoneofustobeatruthseeker,andthatiswhywekeeponshunning

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himforeversolong,andevenwhenweseekhispresence,wecannotremaintooclosetotheflameforanylengthoftime.HeregardedTattva-reflectionasavaluablepartofyogicself-discipline, and he taught us to make the individual phenomenal consciousness freefromallkindsofbiasandprejudice,allsortsofignorantcloudsofgloom,andtoraiseittothepuresupramental,supraspiritualplane.

Though Swami was labelled aYogi by all, yet he never concerned himself with theexpositionoftheprinciplesandpracticesoftheYogaMarga. Heinsistedonasystematicdiscipline of all the external and internal organs, functions, and vital forces of the body,withaviewtotheestablishmentofperfectcontrolover,andharmonyamongallofthem,andthespiritualisationoftheentirepsycho-physiologicalorganismwiththeultimateobjectoftherealisationofAbsoluteTruth.

THEPILGRIMANDTHEROAD

UltimateTruth reveals itself inaplaneofconsciousnessbeyond thoughtandnoonecancomprehendit.SivaistheMahaYogiswara,theeternalmasterofYogis.TheWayofYogaleadstotheattainmentoffitnessfortherevelationoftheKingdomofheavenwithineachoneofus.Whatisthisfitness?OurconsciousnessmustbefreedfromthesenseofEgoaswellasallattachmentsandproclivitiesofthemind.MoralandspiritualpurityoftheTruth-seeker are essential factors for Truth-realisation. This means the systematic practice ofyoga.

The Upanishads indicate that the termAtma connotes theTrue Self of all existence. ItincludestheTrueSelfofeveryindividualaswellasoftheuniverse.SwamiusesthetermAtmaorAnmafortheTrueSelfofanindividualandthetermSivamforthesupreme,theeternal,theTrueSelfoftheuniverse.TheessentialunityoftheTrueSelfoftheIndividualand theTrueSelfof theUniversewas revealed to the consciousnessofSwamibySageChellappar'silluminationofgrace.HencethesignificanceoftheMaha-Vaakiam--“AllThatIs,isTruth”,andtheinjunctiontomeditateandassimilatethetrueknowledge(ParaVidya)bywhichthisAbsoluteTruthisrealised.ThisParaVidyaistheYogaVidyaenunciatedbyYoga Swami inNatchintanai, which unfolds the spiritual approach to the perfection ofTruth.

The inner spiritual experiences of Swami after enlightenment by his Guru have afundamentalappealtoallseekersofTruth,whofollowhisinsightwithfaithforpersonalrealisationofthesame.TheutterancesinNatchintanaiaretheverbalcommunicationoftheTruth on the supra-mental and spiritual planes and hence, any attempt at non-spiritualinterpretationofSwami'ssongswillonlyleadtodifferencesofviewsanddisputations.

The way of Yoga --Yoga Marga-- does not insist on the acquisistion of an objectiveknowledge of theAbsolute Truth, but aims at the direct insight into Truth; and all thatSwami requires of an earnest truth seeker is an indomitable faith.He can only guide an

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aspirantinthepathofanubhuti--experiences,buthecannotexpoundtohimrationallythepossibilityofsuchTruth-realisation.

TheYogiwhohas succeeded in thewayofYoga andattainedTruth-realisation, seeks todraw a truth seeker to the path by activesadhana. Truth unveils itself to the humanconsciousness,whenit ispurifiedandconcentrated,andall theobstaclesof themindareeliminatedinthewayoftheSelf-revelationoftheTruth.HencetheinvocationtoGanesha(Pillayar) the primeval Son of Siva who can free man from all impediments, and theincantationofHissound-symbolofAumassumessignificanceinSwami'sSongs.

ThetrueYogisdonotlabouratexpoundingtheoriesonthenatureoftheSiddhantaortheVedantaconceptsoftheultimateRealityandthesoul'srelationshiptoit.Theydirectman'sattention to steady purification and concentration of his empirical consciousness and itsprogressive elevation to higher spiritual planes, until the veil which hides theAbsoluteTruthtohisconsciousnessisrentasunder,andtheanmaisunitedwiththeTruthofSivam.

Whatanarduouspath from theworldof finitudeand relativity to theworldofSupremeTruth, where there is neither ill-will nor goodwill--“Oru Pollappumillai!” Deep withinmanisaninherentinnerurge,piningforwhatisnot,andlongingtotranscendthefleetingjoysofchangeanddecay.Itisthisyearningthatleadsmantoselfdiscipline,andtoabidebytheteachingsofhisspiritualGuru--theYogiwhohavinghimselfrealisedtheTruthcanleadtheTruth--seekertothegoalofRealisation.

SittingattheFeetofSwami,ourdesiresanddelusions,reasoningsandegoityweregivenapurificatory bath(Abishekam). He held us by the cord of love so as to make us losetemporarilyeven, the senseofdistinctionbetween the subject and theobject, the internalandtheexteral,theselfandthenot-self.Thesummationofquiescencewouldovershadowallwhoweregathered in the lightofhisPresence. In the seeming“Ordinariness”of thelittlehut,withtheGuruseatedintheDhakshinamurtiposeonalowwoodenbedfacingtheSouth, and an ordinary antique lamp burning at the northern end,would be enacted thesilent miracle of Swami. It is the transformation of the finite nature of each one of thedevoteesseatedbeforehim,intotheinfinitudeoftheimmortalSelf!

Swami seldom flaunted spectacular miracles, though innumerable instances of his silenthealingtouchtoassuagethegriefof thedistressedareonly toowellknown.Theseweredonesoquietlyandimpersonallythateventhesubjectoftheboonwouldnotbefullyawareof themagnitudeofhisGrace;even if theywerefaintlyconsciousof theactofGrace, itwouldsoonbeveiled.Itwashisway.Heneverspokeofhispowersnorallowedotherstospeakon them, for his focuswasnot on conferring external boons, but on effecting thechangeofheart.

Once a seeker begins to enjoy even an iota of this balm of peace leading to thetransformation of his inner self, then starts the epiphany!He frequents Swami's ashram

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onlytobechasedaway,andbyandby,hisrevoltandsenseofwoundedpridewouldgiveplacetohumilityandintenseyearningtobenearhimatanysacrifice.Swamiwouldlaughand scoff at the ebb and flow of his votaries. TheUpanishads, the BhagavadGita, theBible, the Puranas, and Natchintanai would echo in hisAshram night and morn. ThesoulfulDevaramsandTiruvacagamandsacredCantosbytheSaivaSaintswouldbesungbyhimandhisflock,so that imperceptibly theirpollutionsofangerandgreed,slothandservility, fear and doubts, pride and prejudices would be cleansed in the springs of hisLove.Inastateofcalm,pureandegolessblissofconsciousnesswoulddawnthemeaningofhisutterances.

“ThesightoftheGurugrantssuchinsight,Lo!Inthesunriseoftheself,peacepervades.”

--Natchintanai.327.

ThegraciouspowersflowedthroughSwami,andoftenwecouldnotseehimastheobjectofconsciousness,butastheessenceoftheSupremeConsciousnessonly.Inthisilluminedstate,nodifferenceexistedbetweenourconsciousnessandtheabsolutesoulofallexistenceandexperienceembodiedin theYogibeforeus.“ThouinmeandI inThee”relationshipextolledinmanyageminNatchintanaibecamealivingreality,especiallyonholydayslikeSivarathiri, Navarathiri Kanda-Sasthi, Purnima, Tiruvathirai, Nallur Car festival, etc.,whentheGuru'sGracebeamedeverywherethelightofTruth.

MULUTHUMUNMAI

AllThatIs,isTruth.

SuchexperiencesoftheSivaYogi,whentimeandspaceceasedtoexist,whendualityandrelativitypaledintonothingness,carriedtheconvictionofcertitudewithinitself,throughwecouldnotadvanceanyproofoftheirvalidity,OutsideSwami'sholyAshram,wefailedtosustaintheserenityoftheintegratedexperience,asthe“worldprovedtoomuchwithus,”but everyone who was blessed in Swami's presence felf free from fears and doubtseverafter. Seeds of aspiration for Truth realisation were sown by the Guru out of hisboundless grace, but some fell on thewayside, some on thorny soil and some on goodground.

DirectexperiencehasbeenregardedasthebasisofSwami'sYoga;andprogressivestagesofrealisationwithsteadyregressionofselfprojectionarepossibleonlywiththeguidanceof the Guru. The higher the stage of experience, the deeper is the realisation of Truth.Swami attractedvaried typesof votaries ofTruth, someofwhomwereonhigher steps,whileotherswereon the intermediateor firststepsof the ladder, in theirsearchafter theidealofAbsoluteTruth--GodIs.

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What awonderful panacea for allmodern tensions and frustrations is this path ofYogalived by Swami, and tested and tried by critics and adherents alike, and found to bewholesomeforawholesomelife!Hereintheconsciousnessrisesabovetheplaneofself-knowlege--pasujnanam--theplaneoffiniteegohood,andbecomestranquilandillumined.In his song onAum Tat Sat--318, the knower, knowable and the knowledge becameperfectly united, and the plurality of existence unveiled its essential spiritual unity to theconsciousnessofman,asaservitorofGod.

Inthepoemsonyogicilluminationthatfollow,Swamiexplodeshisrevealingexperiences.In the world of plurality, he sees their inter-dependence and inter-relatedness, and seesthrough all these diversities, the harmonisingUnity of theAbsolute Sivamwhich is theTruth underlying all plurality. This is the quintessence of the Testament of Truth --MuluthumUnmai. He experienced at every turn and breath, the unity of the conscioussubject and the objective universe, the unity of the knower and the knowable, andconversedin the languageof truthwith theInfiniteandEternalMotherofallReality, theSubstratumoftherelationsamongallconscioussubjectsandallobjectsofconsciousness.

Swami'sNatchintanaiSongscontainthedirectknowledgeofthisUnityofallexistence.Init,thesereneconsciousnessoftheSivaYogibecomesonewiththeTruthofallexistence.SageChellappar--theParamaYogididnotmerelyutterthedictum.AbsoluteisTruth,'buthe also transfused the experience of the Truth of Oneness into Swami. This is thetranscendentexperiencewhichSwamiconveysinthepoemofAumTatSat.

SwamiwasnotmerelyaYogiwho discoveredtheultimateTruthintheforestsanctuaries,as did the Rishis of the Upanishad era. That he attained the perfect satisfaction of thefulfilment of life, has been testified by hismanifold activities of inspiring people to livenoblyandwellintheworldbythepursuitoftheirSvadharma,freedfromallrepugnancetothefiniteandtransitorythingsoftheworld.Ayogihavingattainedperfectfreedomfromallbondagesoflife,fromallfundamentalimperfectionsandsourcesofsorrow,andfromthesubjection to the law ofKarma, outwardly appears to be the same individual as hewasbefore, like any other individual being. Inwardly the Truth-experience illumines hisconsciousness,andithasagreatimpactuponhisnormallife.

TheAbsoluteSivamwhomanifestsItselfinthediverseformsofrelativeplurality,andwhosustains theirexistenceandlinks themwithoneanother intoacosmicorder,alsorevealsItselftotheYogi'sconsciousness.Suchilluminationpermeateshisintellect,theegoandthemindandevenhissenses.SivapervadesastherealEssence.Afterenlightenment,Swami'sutterancesreflecttheself-expressionoftheSupremeSiva.

Sivawieldsthekeytotheultimateexplanationofman'sspiritualandintellectualproblems;Sivabecomesthecentreofhisfeelingsandsentiments.EverythingheperceiveswithinandwithoutisbutthemanifestationoftheOneSupremeGodhead.ThustheobjectiveworldofpluralityandtheexperiencingegobecomemergedintheAbsoluteTruth.Themacrocosm

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andmicrocosmarepervadedbytheOne.sosangSwamijubilantly.

The One-- Supreme andAbsolute Siva, is theTruth of the Universe as well as of theindividualself.Swamiseeshimselfinallandallinhimself:

TheSivaYogi beholds diversity and variety from the standpoint ofUnity, and sees theinfiniteinthefinite,theeternalinthetemporal,andlivesinthelightthatallareessentiallynon-different from himself. Hence he loves all and fears none; hates none and singsjoyfully.

There isboth thepositiveprocessofgoingandcoming, intheorbitofhisexperience,aswell as the negative process that there isnogoing,nocoming. Swami sees the timelessEternitymanifestedintheflowoftime,andtheinfinitespacepervadingallpartsofspace,exactlyashe sees in thechangingworldof timeand space, theunveiledBeautyand theTruth of the One Sivam. Having experienced the One inMany and theMany in One,Swami'sactivitiesrevolvedroundSiva;thatisthesignificanceofhisSivathondu.

Although in theplaneof spiritualexperience,nodifferenceexistsbetweenone illuminedyogi and another, yet when they move in the normal planes of practical life, theirapproaches seemdifferent.These differences are due to theirmodeof life, outlooks andgeneral psycho-physical embodiments. TheMahaYogi,KadaiSwami kept himself alooffromtheaffairsoftheworldandwasincontinuousenjoymentoftheblissofSamadhi.Hisinitiate,SageChellappaSwamisawthedensityofthepeopletotheEternalTruthandtheirwanton attachments toworldly pursuits, and so he adopted the role of the “madman ofNallur,”toliberatethosefewonlywhosoughthimoutpersistently.Hescatteredhispearlsofwisdominenigmaticlanguage.

SivaYogaSwami, hisinitiate,didnotshunthecontactwiththepeople,asitwashiswonttoawakenintheirdormantconsciounsesstheyearningfortheInfiniteTruthofSivam.Helookeduponallmenandalltheaffairsoftheworldfromthespiritualplane,andonaccountofhisexpansivelove,taughtthepeoplebyhislifeandutteranes,thatunderlyingallfleetingdelightsof thisworld, the lightofSivampervadeth,giving innermostsignificance toourlivesandharmonytotheUniverse:

Moved by the still sadmusic of humanity, the Siva Yogi gave expression to his innerexperiences in intelligible and appealing sayings andpoems.Their poetic imagery, sweetdiction,suggestiveallusions,mysticformulaeandearnestexhortation,raisedthequalityoflivingamong theaspirantsofhisday.Hiswords,harshorgentlechastened the listenersandcarrieddeepconviction,becausetheyhadtheforceofhisinnerexperience.Thegreatestcharm was his power to bring about a change of heart and outlook, and a radicaltransformation in the tenorof the livesof thosewhosatathisFeet,SwamiwouldoftenvindicatethatTruthwasthesameinwhateverformsofphilosophyorlanguageItmightbeexpressed,andinwhateverpaths,themindmightapproachIt.

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InNatchintanai, theenlightenedguidanceof theSivaGuru stands revealed.He reiterateswithatoneofaneverlovingFather,theneedforself-disciplinefortheattainmentofperfectself-illumination and self-fulfilment. Hiswords carry the certitude of attaining the directexperience of theAbsolute Truth in the transcendent state of consciousness by everySivathondan,whomheaddressesendearinglyashisSon,theinheritorofYogicInsight.

SON!THOUARTNON-PAREIL.

Son!Thouartfusedinalllife;

Knowthisandliveandletlive.

ChantthoutheauspiciousName

Notforgettinge'enforasplitsecond.

Conquerfrictioncausedbyaction;

ThanThatthere'snootherReality.

E'entheThreewillrenderyouservice

Ifyou'llo'ercomethee'ersproutinganger.

There'llnotbeanyoneinthiswideworld

Whocanmeasureuptotheeingoodness.

Letyouractsbespontaneousandfree

Andlinkthyselftocontemplationtrue.

RealisethatAnmahasnoorigination,

Neithercanitsufferdissolution.

Knowthatdevasandseersshedlustre

Indwellinginthyconsciousness.

Son!Intrinsicevilthereisnot,

Truthaloneisperfectionabsolute.

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ThesearethewordsofGurunathan,

worshipwithdevotionandrejoice.

--Natchintanai.139.

SON!ITISWHATITIS.

Donotlivetoeatandsleep,

Andwanderfromplacetoplace.

Keepfreefromthetaintofsex,myson

AndthoushaltknowBrahmam.

DothouperceiveItdirectly,

Raisethelifebreathinwardly,

Speaknotunnecessarily,myson.

ThereisnothingotherthanIt.

Reflectwithinwithouteffort,

Andlearntoliveinharmony,

Notdesiringearthlypossessions,myson.

DothouworshipthefragrantFeet.

Forevershaltthouadore

TheimmaculateLordwithin.

Father,motherandguru,myson

Inloveshaltthoureveretoo.

Dothoucontrolthelifebreath

Initscircuitfromrighttoleft

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Andstabilisethystrength,myson,

Indetachmentshaltthoulivewell.

Seeknotdistinctionofbirthorgain,

Neitherharbourresentmentwithin.

Stepoverthesixseatsofenjoyment,myson

Andpoisethyselfinsolitariness.

Benotluredintovainbabble

Thatitisandisnot--

DothourealiseItinjoy,mysonForexpansiveistheblissofgrace.

Thesinisterdeedsofyore

Shallmitigatedbeonearth.

Resolvetostandcomposed,myson

Inbetweenthegoodandthebad.

Eatnotthatfromviolencegot;

ForgetnotthewordoftheGuru.

Thenandnowandalways,myson

Itiswhatitis.

Indulgenotincarnaldelight,

Involvenotindelusion'ssnare.

Beasfirmasarock,myson.

Nothingshallyoulack.

Theincantationofthetenabove,

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Dothouchantdayandnight,

Intunefulworshipmeet,myson.

Thepangofpenuryshallwane.

--Natchintanai.329.

THEGATEWAY.

ThetwogatesofbreathIclosedandlo,

ThewordsoftheGurubecamemyguide,

Tocleavethebondsofbirthasunder,

AndinjoyIbeheldthegatewaydivine.

Withbatedbreath,IheldfasttoGodinthought.

InthestoriedhouseIsawthevoidserene.

Theexcellenceofeternalglorywasmine.

'TisthesecretoftheconquestofKaalan(Death).

FromthefireintheMulaadharaatthebase,

Thegheefromthecrowndidmelt--alas!

Subduedistheprimacyoftheinvincibleego,

AndfullydidIapprehendtheethicsofBeing.

Goldenishismien,flowingarehislocks,

Thereisnooneelselikehiminmeekness.

Ohwielderofwoes!Thatgriefmaynotassail,

ComeThouasLovebenignandsuccourme.

--Natchintanai.236.

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REJOICEWITHIN.

Mylordandguru,motherandfather

Ibegintoknow,Thangamdear

BythegraceofSat-Guru.

Thaanathaam,thaanathaam

Thaanathaam,thaanathaam.

TheEssenceofWisdomthatutters

'Whodothknow'--Isee,Thangamdear.

Speaknot,inloveberooted.

Andyoushalltriumphfrombondsoflife.

Inlifehereandhereafter,

He'llnotpartfromus,Thangamdear.

Nogoingandnocoming,

SingforeverHispraises

Andrealisethedivinepropeller.

Keepalooffromencrustedmisers,

Andhavenodialogue,Thangamdear.

Benotattachedtolifenorbetimid,

Butholdhighyourmind,

Andcherishnottherichesofthisworld.

TobeholdtheperfectionofTruth

Openthouthyinnereye,Thangamdear

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Giveupseeingoutsideandcontactthelensinside.

Beawitnessandliveinexcelsis.

LifeandsoulofexistenceartHe

Thesupreme,andsorejoiceThangamdear.

CallHimaloudandcallHimoft

Inobeisancemeekandfaithinfinite.

Oh,shunthecompanyoftheunworthy.

IntheheartsofdevoteesindwellstheLord,

DothouexperienceHimthus,Thangamdear.

ThereisneitheryounorI.

YearnforHimandcherishHim,

JoininandsingHisglory.

ThatHe'soneandmanyisthemantra

Thatcleftmybonds,Thangamdear.

Utteritinsilencemeet,

Andkindletheflamewithin.

ThusshaltthouembraceHisgrace.

Thouartnottheelementsfive,

Sensesfiveartthounot,Thangamdear.

Dawnandduskdothoureflect,

ThatHe'sthesupportandthesource.

Andsosurrendering,dothourevere.

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Resolvenotthatitisoneortwo,

Asgoodorbad,judgenot.

AspireforthegoalofNâdantam,

'Tistheluminouslightandpeerlesspearl

Thatsheltergivestostrickensouls.

Bethoustilllikeastatueandconjurenot

Theimageofasinner,Thangamdear.

Butattainliberationbyselflessservice,

Ne'erforgettingtobeintunewiththeinfinite,

Andthusshallbondsoflifebeconsumed.

Createnotenviousthoughts

Butliveinsweetcontent,Thangamdear.

Donthebeadsofmeditation,

Fearnot,neitherintercede.

ThekissoflettersFiveshallthyheartadore.

--Natchintanai.268-270.

SIVABHOGASARAM

Rejoicewithin is a soulful lyric where the Siva Yogi has worked out the quest ofmanculminatinginthesummationofconquest.Itistheanswertotheman,whohasattemptedtoelevatehislifebyseekingtodiscoverthenatureoftheperceptibleworld,thenatureofthe individual self who perceives it, the purpose of life and the means of fufilling hisdestiny. InSivabhoga Saram--the essence of blissful experience,Sri GurujnanaSambandarreverberatesSwami'sgamutofYogicWisdom:

“JustasIhidmyselfinthineintelligenceAndstoodasthou,Ifthoucansthidethyselfinmineintelligence

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AndstandasI,always,Lo,thereisnothingmoretolearnToendtheroundofbirths.

--67.

Havingrealisedthegrace,

Havingrealisedtheintelligencethatisoneself,

Havingrealisedthetruthabidingtherein,

Havingsubduedtheself,

Withthedarkcognisanceofselfdispelled,

Withconceitgone,withdistinctionlost,

Remainingunified,

TorestinpeaceisJoysupreme.”

--63.

Initsmanifestform,divinityismultiple,andinitsultimateessence,itcannotbesaidtobeeitheroneormany.Itcannotbedefined.Itisnotnone;nottwo.Henceanon-dualprinciplehasbeendelineatedasexistingbeyondallformsofmanifestdivinity.Thisdoctrineofnon-duality--theSuddhaAdvaithamoftheSaivaHindus-- isupheldbySwamiasthesupremegoalofman'seffortstowardsrealisation.

InsimilarstrainshasTirumularexpressedinhisgreatclassicofTirumantram, thestageswhereby the ego gets subdued, whence the inner eye can behold the pinnacle of yogicbeatitude.WegivethetranslationbySriK.R.S.Iyengar:

“Wouldstthoudesire,fools,what'sbeyonddescription?Wouldstthoucontainthefloodthato'erflowsallbounds?Likereflectioninstillwater,theLordisrevealedInHismanifoldsplendourinthebecalmedmindsofmen.

Whendesireisdead,whomisonetodesire?WhenonehasbecomeHim,whomisonetoseekTheeyethathasburntkama,whomisittolove?Whocananswerthesewithlucidclarity?

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There'sOnesourceofattractionfortheunattached;There'sOneimageofmeditationfortheenlightened;There'sOnelightoflovefortheWorld-renouncers:Ofwhatuseismerechatter?OnlytheBlissofBrahmanmatters.”

THOUARTTRUTH

“ThouartTruth.Chantdaily,AumTatSat--Itiswhatitis.”

InthissoulstirringNatchintanai,wehearSwamipraisingtheSiva-Guruwhograntedhimthe illumination ofAum Tat Sat--It is what it is. St. Tayumanavar inChidambaraRahasyamalludestothegloryoftheinexpressibleGodheadastheSupremeThatIs.

The Hindu Psalmist never tire of recalling the incident of the Creator and Preserver,BrahmaandVishnuresolvingtopenetratethemysterybehindtheSupremeGodheadandbeingfoiled in theattempt.Brahmain theformofGarudaflewinto theorbitofspace insearchof thehighestpinnacleofLight thatwasSivam.Vishnu in theformofaboarduginto the entrails of the earth, seeking for the deepest downward point of Light thatwasSivam.ThepillarofLightthatappearedbeforethemstretchedintoinfinityanddownintothe abysmal depths, so that both the Gods who functioned in their role as Creator andPreserver could not fathom the unfathomable Immensity of Sivam, the Absolute andEternalOne,inwhomEverythingIs.

SwamibeginshissongonAumTatSatwiththepopularallusiontothesearchofBrahmaand Vishnu to establish the matchless glory of Siva--the Supreme Godhead “ThetranscendentSivam manifested on earth as my Guru. Rejoice and adore Him--Aum TatSat.”Thepoemisdividedintofourstanzaswhichmarkthefourpathwaysonthepilgrim'sroad,andthemodesbywhichthegoalcanbeattained.

AUMTATSAT

GuruDikshai--Initiation.

“OnedayHelookedintentlyatme,witharadiantface.”

“TheLordwhoeludestheapprehensionofthetwain,cameinhumanformtothesanctifiedresortofNallur.Thereheremainedelusive,sothatnoneknewwhohewas,thoughheroamedinthestreetswithagenialcountenance.OnedaymyGurugazedatmeintentlyandutteredthatevilthereisnot--“OruPollappumillaiEnru.”HerevealedHisFormlessstateandthenHisForm,andmademeseebeyondformsaswell,throughtheeyeofGrace.

285

Ah,IsawHimthroughgrace.Isaw.IbeheldHisgraciousPrecence.

--318.

“IperceivedtoothetruthoftheGodheadtranscendingtheprinciplesofmanifestation.Heendowedmewiththevisionofyogicinsight,andIbeheldinsilencetheever-poisedessenceofRealityNomoresorrows;nomorejoys.IwasengulfedinthesplendourofSivam.”

--Natchintanai--Stanza.1.318.

St. Tirumular too has sung in the same key of illumination inTirumantram--1788 thus:“WhenthelightofSivafloodsthesoul,Onebecomesimmersedinthateffulgence.”

I nAtputha Tiruvanthathy is a striking verse which attributes thethree in one to theSupremeGodhead:

“TheknowerisHimself;thesubjectofknowledgetooHimselfandthewisdomofknowingalsoisHimself.He'stheobjectandsubjectoftheuniverse.HeindeedisthegoalofAbsoluteReality.

--St.KaraikalAmmayar.Atputha--

Tiruvanthathy.20.

Sivanubhuti--ExperienceofSivam.

“WehavebeenblessedwiththepricelessboonofnuturingSivainourhearts.SingAumTatSatGoneisthethoughtthattherecanbeanyotherwaysofrealisation.Thewaywardmindthatflitsafterearthlyjoysshallbesubdued,andtheobjectivephenomenashallnolongerattractus.WeshallperceivethesustainingtruththattheAnmaiseternal.Letuspursuefaithfullythepathofrenunciation,upholdingthewordsoftheGuruKnowThyselfshallbeourquestOurcherishedtreasuresshallhenceforthbesweetcontent,peace,patienceandplenitudeofservice.Fledfarawayarethemortificationsoffastsandvigils.

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welacknothingwhatsoever--TruthEternalartwe--Dayinanddayout,shallwechantAumTatSat'ITISwhatItIs.”

--Natchintanai.2.318.

WerecalltwocantosinTirumantram,whereSt.Tirumularextolsinasimilarmanner,theuniqueexperienceoftheAnmawiththeblissofSivam.

“Itisnotone;Itisnottwo;Itisnon-dual(advaitham).Notinvolvedinreligiousdisputationnorreproach,ItfollowswithlovethegraciousFeetofSakti.ThustheanmaenjoystheblissofSivam.ThisisthegoaloftheSiddhantaPathway.”

--Tirumantram.1437.

“TherearetwopositionsIandHe.Idiscernedthembothasone;tookthe‘I'AndplaceditatHisFeetasmyoffering.EverafterthedistinctionofIandHeretracted.”

--Tirumantram.1441.

GuruSadhana--ThewaytoRealisation.

“Dothouwakeupbeforedawnandmakethyselfclean;pluckthenewlyopenedbudsandweaveintogarlandsandofferuntoHiminWorship.Quellthymenacingmindbycheckingitsoutwarddistractions.PrayforthegraceoftheLord'speerlessFeet.Desiresshallbeovercome.Asyourunderstandingdeepens,thetruthoftheGuru'sinjunctionswillbecomeasclearasdaylight,andbevalidatedbyeveryseekeraftertruth.Thusarmedwithyogicinsight,onecanattainliberation.Thereisnotaniotaofdoubtinthispath.Ineverything,everywhereandatalltimes,Hiswillprevails.Dayandnightraisetheincantationinthecoreofyourheart,andsingAumTatSat.”

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--Natchintanai.--Stanza3-319.

GuruUpadesh--TheGuru'sTestimony.

“Thetempleoftheheartoftheaspirant,whoforevercontemplatesonHimanddoesHisbidding,istheabidingmansionoftheLord:ThereforeletusreflectandserveHimintentlyonalloccasions.Thegoodandthebad,viceandvirtuearetheeffectofdelusion.”TheRealSelfinusisnotsubjecttomortallimitationsofchangeanddecay.

ThistruthcanbeexperiencedbyHisGracealone--DonoteschewreasonOurlifeonearthisveiledbythepowerofMayai--Theillusionofmatterandenergy.OnlytherealisedsagescanexperiencetheTruth,andnottheothershoweverlearned.Esteemnottheevanescentlifeonearth.Weareforeverimmortal,intimelesseternity.Fearnot.WalkinthelightofGodandbetruetothyinnerSelf.Ponderanddoasyouwill.Atalltimes,ChantAumTatSatThataloneisReal.”

--Natchintanai.318-319.

AllisHisWill

In likemanner did SriKrishna conclude his discourse toArjuna in theBhagavadGita:“ThushaveIdeclaredtotheethemostmysteriousofallknowledge;Reflectonitfullyanddoasthouchoosest.”

ItitejnanamâkhyâtamguhyâdguhyatarammayâVimrsyai'tadâsesenaYathecchasitathâKuru.XVIII.63.

We are also reminded here of Sri Sankara's utterance that it is by divine grace that thehighest wisdom is gained. “It is by knowledge caused by God's grace that release isgained.”

“tat-anugraha-hetukenaivavijnanenamoksa-siddhirbhavitumarhati.”

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--BrahmaSutra--BhasyaII.III.41.

InthetwomonosyllabicwordsTATSATismysteriouslycondensedthequintessenceoftheYogi's Real Being.TATSAT in Swami'sVac stands for 'It iswhat it is,' aluding to theRealityoftheAbsoluteSivam.ThiscrypticassertiondirectlycomingfromSwamirevealsthetruenatureofourYoga-GuruasSiva.InwhatevermannerwemaytrytoapprehendtheSiva-Yogi,wecanneverdo so in theperfectonofhis realBeing, renderingeachofourventurestoachievesuccessinawayincomprehensive.

Nevertheless,ourknowledgeofSwamicircumscribedbyourindividualapproachisnotatthesametimecompletelyfalse,foreachoneseesinhimonlywhathecanseewithhisownparticularconditioningataparticularmoment.

Swami'srevelationoftheYogicilluminationiscontainedinthelines:“Hehasdrawnmeinto the aura of silent Awareness.” We are reminded here of the famous Biblical text:“ComeuntoMe...and Iwillgiveyou rest,”whichechoes theawardof serenepeace.St.Augustineparaphraseditaccordingtohisunderstandingthus:“StandbyHim,andyeshallstandfast.RestinHimandyeshallbeatrest.”

Inorder to enjoy inner tranquillity,Swamibidsus cast our all fear inverse four of thisSong,asdidLordMurugatohisvotaryinTirumurugarrupadaibySt.Arunagirinathar.

“Fearnot--thyimpellingdevotionindrawingnighuntome,Iknow.”

Il.291.

Ourwhole being registers an intense yearning for the revealing touch of theSivaYogi,whoisourGurunathan.SobadeKrishnatoArjuna.

“FleeuntoHimwithallthybeing.ByHisgraceshaltthouobtaineternalPeace.”

--BhagavadGita.18.62

Indifferentpathways,theseekersareleadtothegoalofAt-One-ment:WequotefromtheKoran:

“ButwhosoeversurrendershispurposetoAllahwhiledoinggood,hisrewardiswithhisLord;andthereshallnofearcomeuponhim,neithershallhegrieve.”

--2.112;10.63.

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IntheOldTestamentoccursthispassage:

“AndIwillturnmyhanduponthee,andpurelypurgeawaythedross,andtakeawayallthysin.”

“CalluponMeinthedayoftrouble;Iwilldeliverthee.”

Is:1.25.

OurGurunathan's assurance is similar to the final assurance of LordKrishna, the greatYogiswaratohisdiscipleArjuna:

“Fixthymindonme,givethyheart'slovetome,consecrateallthyactionstomyservice,holdthineownselfasnothingbeforeme.Tomethenshaltthoucome;trulyIpromise,forthouartdeartome.”

18.65.

“Manmanâbhavamadbhaktomadyâjimâmnamaskurumâmevai,syasisatyamtepratijânepriyo,sime.”

InSwami'smysticcantoofAumTatSatisworkedoutthetruthoftheinexhaustiblepowerofJnana-YogaandthesubmissiontoGod'swill,throughtheeuphonyofAumTatSat--ItiswhatItis,whichistheresonanceoftheGuruVaakiam--“ApadiyeUllathu.” Itcontainstheearnestpleatosurrenderasthesurestwaytoself-transcendence.WeneednothavetoseekGodasawaitHistouch.ItistheunreservedsurrendertotheSupremewhoraisesusto the succour of His Feet. He beckons us to stir up from the langour of worldlyallurements,andfollowthelight, thekindlyandkinglylightof theSivaGuru,whoshallsolvetheriddlesoflife,andleadustotheblessedabodeofTruth.

The incantation ofAumTat Sat vibrateswithin andwithout, and it behoves all Swami'svotaries to chant this paean a thousand and eight times, and perform toHisTiruvadi, aSahasranaama arjanai-- the worship with thousand and eight petals of love. In theexpansive firmamentof theirhearts, the lightofAumTatSat shall reveal theprometheanflameofTruth--All,AllisHisWill.”

THEFLAWLESSWORSHIP.

Aloftontheladder,thebloomsIpluckfromhigh,

Andoffertheminflawlessworship,Thangamdear.

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Thereisnobeforeorafter.

IgiveuptheYogaofeightandYogiccentressix,

InthesymphonyofSakti,Thangamdear

Ibeholdthesubtlesecretsall.

Theficklemindsubdued,thelifebreathsetflame,

ImmersedinsilenceIbecome,Thangamdear

ThereisneitheryounorI,mydear.

Thegoldsmithmakesmeawedlockchainofgold,

Iwearitwithoutfastening,Thangamdear

ThecauseofitIdoapprehend.

UnsupportedisthestageofNâdântamthatIclimb,

Anduntothewielderyielding,Thangamdear

ThefeastofcommuniondoIbecome.

EnwrappedinsilkenskirtofGod,soulandmatter,

Idontheveilalluring,Thangamdear,

All,allisTruthmydear.

Thefavourornotofthosewhogiveandgivenot,

Iflingasideinflawlessworship,Thangamdear.

TheThreehathbecomeOnemydear.

Ineffableblissdothengulfmefully,

Yetinscrutable;sotouchnot,Thangamdear.

Butlistenandrejoiceinitsglory.

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SeewithoutseeingtheformofSivaasEffulgence.

Evenifiteludesthee,Thangamdear

Looknotdownmydear.

Ambrosialhoneyisintheboughfarabove.

Tasteitwithdiscretion,Thangamdear.

There'llbenonetoequalthee.

Blessedarethosewhosingtheseversesten,

Fulloffelicityonearth,Thangamdear,

Sivamartalltheyrealise.

--Natchintanai.245.

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THISWAYTOCOLUMBUTURAI

UNDERTHEILLUPAITREE

“Pilgrim,PilgrimageandRoadWasbutMyselftowardMyself;andyourArrival,butMyselfatmyownDoor.”

Mantiqu't-Tair(tr,Fitzgerald).

“ComeyefromPerunturaitoColumbuturai?”--Swami.

In1962SwamiunravelledhisplanofapilgrimagetotheWestandMalayasiabysomeofhis close devotees. He did not specifically give any injunction to the five SivathondarwhomhechosetogototheWest,onthediscoursestobedeliveredtotheWesternfriends,otherthantogreettheminfriendshipwithoutacceptanceofgifts.

Hebadeus live in the lightofSaivism,andmakepersonalcontactsfruitful,so that thosewhomwemeet on our pilgrimage may feel the impact of Sivam, more by the spell ofsilence(mounam)andthespokenword,ratherthanbylearnedlectures.PassingtheSuezCanalintheearlyhoursofaJunemourningin1963andsightingtheMediterraneansea,the hub of ancient civilisation, in the S.S. CHUSAN, the Sivathondar sat inmeditationoutside our cabin as was our wont. A strong inner urge impelled Thiru to sing thisparticular Natchintanai, and meditate on it. From thenceforth, this song became the keyboardonwhichweplayedthesymphonyofourGurutoHisfriendsabroad.

This songServeHim,ServeHimbringsoutthefundamentalideatoSaivism,thatin“thestormoftheworld'sflow”calledtheSamsaraortheConfluence,thesoulofmanisfatallyinvolved:

It is so because whatever we are destined to experience in this world is the inevitableconsequenceofthe“uninterrupedbutunseenoperationofmediatecauses(Karma),“Yet,italsofollowsinevitablythattheLordistheonlyseer,hearer,thinkerandknowerinus,andthat“whoeversees,itisbyHisraythathesees.”

--SivajanaBothamSutraXI.

Thefreedomthatisaspiredisthefreedomfromone'sself,from“thisIanditsaffections.”Swamimakesitclearerinthispoem,thatheonlycanbefreewhoisnolongeranyone.Theliberationfromgoodandevilisonlypossibleforthemanwhoknowswhoheis,andwhosurrendersnowever,allatHisFeet.

SERVEHIM,SERVEHIM.

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ServeHimbyselflessserviceandattainWisdom,

ServeHimbyselflessserviceandenjoyserenePeace.

ServeHimbyselflessserviceandaimatMagnanimity.

ServeHimbyselflessserviceandrevelinsweetHarmony.

Thybondsmanshallliveintheheartsofall.

Thybondsmanshallliveinhumilitywithall.

Thybondsmanshallliveasafriendofall.

Letdeedsandnotwordsbemywatchword.

AlllivingformsshallIbeholdasmyform;

Thebeneficenceofallshallbetokenmybenignity,

Thestrengthofallshalladdtomyownstrength.

Thenshallnoblefriendsesteemmywords

Whate'erdothbetakeus,letitpassby;

Whate'erisconcievedletitremainso;

IncomprehensiblybrightaretheFeetofSplendour,

RejoiceinthegraciousFeetoftheGurudivine.

Thenobleseersdarenotdefineitasoneortwo;

Compassionwilltheyshowtothoseindistresssore;

Andnon-violencewillbetheirloftycreed;

Distinctionofgoodandbadaffectsthemnot,Hari-Aum.

Everpresentinallbeings,OhImmaculateOne!

EntrancingbeautyinallartThoutoo!

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Permeatingineverypebble,rockandimposingtrees

Andflourishinge'eningrassandweedaswell.

Solerefugenaughtbutthee,sweetsolaceofmysoul.

Forsakemenotalonebutdwellwithmeforever.

ArtThounotmyfather,motherandGuru!

OhSupremeReality!Essenceofallthingstrue,

AllthatIam,toTheeIconsecrate,

Sustainmewithclarityofwisdommeet.

AppleofmyEyeFraughtwiththoughtandword!

Ohluminousstarilluminatingtheazureheights.

Essenceofharmony,Thoudivinesongstar,

NootherLordwillIreverebutThee;

Inworshipshallmylowlyselfsingthyglory.

DeigntoheadmygarlandofpraisetoThee.

--Natchintanai.120.

THYWILLOHLORD!

OutintheWest,amidstalienculturesandthedominanceoftheintellect,whenwefacedthechallengesof“NowIamwhomIam,”theconsciousnessofalimitedearthlylifeandofaworldof science,and thedisenchantmentbyakiss, the resonanceof theGuru's songofserenesurrenderandsincereconsecration,“SolerefugenaughtbutThee,sweetsolaceofmysoul,” and theverifyingassuranceofThouartThat,would transformour confusionanddepressionintobuoyanthopeandfaith.

Inthemorningsandevenings,wewouldsingthismovingprayeroftheheart,whichhadthepowertocomposeourdroopingspiritswith the tonicofSantam. The refrain,“ServeHimbyselflessservice”steepedourconsciousnesswithaquietus,transfuseduswiththevitalityandclarityofthehigherSelf,andendoweduswithnewinsightsintotheworkofSivathondu.“Whoeverwouldbeatpeacewithhimselfmusthavediedtohimself.”Thusthe

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shieldofdedicatedservice--Sivathondu--becameourinvincibleinsignia,inthepilgrimagetotheWest.

“Thoushoweththewaytoselflessservice,BythybeauteousactsofGrace.”

--Natchintanai.129.

It is the impiousmind that in conceit thinks of “I am” and “I do,” and it is the fruit ofignorance.InaccordancewiththethoughtcontainedinthesecondandthirdversesofthisNatchintanaisong,“satandasat”arenotonly'being'and'non-being,'butalso'goodandevil.'

There is great emphasis on the notion of correct performance of worship and action.Whatever is done amiss is done by this ignorant self and is strictly not anact; whilewhatever is correctly and rightly done, is the act of God.“That my service is perfectfreedom,” is implied in the lines that refer to the combined powers of strength andbenefience of all as blended to one's own strength and action. Thus throughSivathondudoneproperly,onefindstheSelf,andhavingdoneallthatthereistobedone,withoutanyresidue of potentiality, one becomes a realised seer in this life, and“in whom naughtwhatsoeveriswantingandwhowantethnothing.”

Invariedwaystoosacredforrecounting,didwesetabouttoestablishthepotencyoftheGuru'swordinalienlands,enrichedbyHebraicandHelleniccultures.ItwasawondrousexperiencetoliveeverymomentinconsonancewithHiswill.Therewasnofragmentationof theself, tornanddissectedwith fearandfrustration. IneverysongofNatchintanai isthis insistent appeal to follow the trail of Grace and doSivathondu; Swami insists onserviceas italonecaneffect thepurityofbody,mindandsoul,whencethedivineGracebeginstooperatefreely,tillonegainsreleaseandrealisationofSiva:

Swami's psalm on'Serve Him,' exhorting constancy in service and submission tho theLord'sGrace, accords in essencewith a hymn fromSt.Tayumanavar,wherehebeholdsthissweepofspaceastheexpanseofGrace:

“Thewide,wideworld,thissweepofspace,AretoThysaintsexpanseofgrace'ByThyonewordthemysticstateOfYogiccalmistheirs,thegreatTowhomThougrantestLordThineaid,Helperonwhomtheirhopeisstayed,WholoveTheebestWholovestme,Friendofmylowlyselftobe.OHillofHeavenwhoseformofBliss,

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Beginningless,unending,is.OLordthatlivestinThyLight!OLifethatshinetheverbright!

Yetwithallworldsandbodieswilleste'ertobe,

Andwithallbeings,blendedjoyously,

Asfullasfragranceinthehalf-blownflowerdwells.”

--132.

SIVATHONDANAUM

“SalutationstoSivaGuruYogaSwami--TheThondanofSiva!”

ThehistoryofSivathondanconveysthequintessenceoftheSanatanaDharma.Itcanalsobe said thatSivathondan sumsup thehistoryofall religions. Itmediates religious truthswithintheframeworkofhumanexistence.TheSivathondanisthemanifestationinhumanformofLordSivaasrevealedintheSaivaAgamas,andthedisciplineenjoinedthereinistermedSivathondu--servicetoGod.HewhofollowsthispathisknownasaSivathondan.Humanproblemsandsituations,andaman'sworkandpursuitsonearth reflect the lightdivine,theimmanenceofGod.

The trueSivathondan seesSiva in everyone, and everyone inSiva. TheSivathonduperformedby the teacheror theGuruwho is theperfectSivathondanonearth representstruth'sembodimentinlife,andhencehasthepowertorefashionmanintoaservitorofSiva.The psalms ofNatchintanai--the holy utterances of the great Sage of Columbuturai inCeylon--define the whole beauty ofman in relation to the Lord on one side and to thewholewoldontheother.SivathonduistheeffectivepointertotherealisationofthedignityofthehumanspiritwhichisthedwellingplaceoftheSupremeSiva.

ThegenesisofSivathondan.

“Sivathondancomes,InmeekHumilitytoenrichtheisleofLanka.SivathondanservesTheneedsofthemightyandthelow.SivathondangrowsWithoutanydisplayofpompandshow.SivathondanapprehendsThesameconsiderationtoothersasuntohimself.Sivathondanguards

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ThefollowersofSivawhoridesthebullSivathondanwillsTowork,freedfromthedimensionsoftime.SivathondanproclaimsThatyeareimmortal;ponderonitalone.SivathondanenshrinesThecontemplativebasisoflife.”

--Natchintanai.136.

TheSivathondanrejoicesinthevisionofmanesfestation.Hebeholdsthemacrocosmandthemicrocosmanimatingwithdivinegrace.

Wherelove'sminstrelsyprevails--Thisisourland.

WhereSivafavourstodwell--Thisisourland.

Wheregriefsaredispelled--Thisisourland.

Whererainsthepureshowersofgrace--Thisisourland.

Whereabundantcropsdogrow--Thisisourland.

Wheredeludingsensesflee--Thisisourland.

HerewithzestmyGuruwonmeinmeltinglove,

Andrevealedtomethisbenignlandours.”

--Natchintanai.22.

YalpanamisthenorthernpartofCeylon,theisleofLankawithanancienthistory,theislefavoured in the IndianOcean as its pearl, the islewhere flourishes today the four greatreligionsoftheworld--Hinduism,Buddhism,ChristianityandIslam.ThisYalpanam isalandofbarrenplenty.Itsfertilesoilissurfacedeepwithhardlimestonerocksunderneath,andmeagretooisitsrainfallfromthenorthernmonsoons.ItissurroundedbytheshallowwatersofthelagoonwhichencircletheJaffnapeninsula.

Theslendernaturalresourcesofthiscountryaretappedtothemaximumbythepeoplewholivehere,and theywrest frommothernature theirstrengtheningsustenence.Theshallowlagoonwatersprovidefishingfacilities toasmallsectionof thepeople,while theruggedpalmrahpalmsandfruitfulcoconuttrees,avarietyofgreenvegetables,onionsandchilliesand fruit trees like mangoes, jak, plantains, and scattered paddy fields and tobacco

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meadows,giveoccupationtoasectionoftheTamilpeoplewholiveinthenorthofCeylon.

The narrow lanes and highways, with cadjaned houses and neat compounds with deepwells, schools and temples in close proximity forming the cynosure of each hamlet andtown,reflectthehardyenvironmentaswellasindomitablewillandfaithofthepeoplewholivehere.Theirsimplicityinfoodandattireandoutlookisstrikingindeed.Herewefindanindustriousclassofpeoplewhobelieveinhardworkandindependentmeansofliving,andtheirpracticalnatureisnotbotheredaboutreshapingpatternsofnatureorpatternsofliving.Contentfor themostpartwiththeir lot, theyareimbuedwithaquietyetdeepspiritualitythatamazesmostvisitors.

Saint Tirumular in that classical work dating to the first century A.D. known asTirumantram,whichdealswiththegrammarofTruth,hasdescribedLankaiasSivabhumi.TheSaivaSaintsbetweenthefifthandtwelfthcenturiesA.D.includingtherenownedSt.Tirunavukarasu, St. Tirujnanasambandar, and Sundaramurthi Nayanar have sung of thesacred temples of Siva in Ceylon likeTiruketheeswaram in the Mannar district, andKoneswaraminTrincomaleedistrict.Centresofspiritualitydonotcomeintoexistencebymereaccidentsoftimeandplace.Theyareparexcellencecentresofworship,becauseoftheflameofreligiositysetalightinthembyasuccessionofseekersaftertruth.

TherearemanysuchhallowedplacesinIndiaandCeylon,whichhavebeensanctifiedbythefootprintsofsuchenlightenedseersandsaints.Thesub-contenentofIndiaandCeylonhasbeenvitalisedfromagetoagebythetorchbearersoftheHindufaithandYalpanam isonesuchhallowedspot.

ThereareseveralpathwaysleadingtotherealisationofTruth,andtheHinduswhostrivetorealiseSivafollowtheSaivaAgamas--therevealedscripturesoftheSaivites.TheyextolthesignificanceoftheGuru,therealisedTeacher,asoneofthefundamentalmodesofworshipfortheattainmentofbliss.Wedonotsee,eventhoughwehaveeyestosee;wedonothear,havingearstohear.

It passeth our understanding that theJnanaGuru, the teacher endowedwith the highestspiritualwisdomandextolledintheSaivascripturesasthemosteffectivesourceofman'sliberation, should have manifested the glory of Siva amidst us in this blessed land ofYalpanam.SivaYogaSwami,bytheshiningexampleofhis life,workedout theYogaandJnanapathways,leadingtotheblessedstateofOnenesswithSiva.HewasthematchlessSivathondan, theSatGuruwhohadbeenthesourceofinspirationandsolacetohundredsofdevoteesfromtheEastandWest,andthegenesisofSivathondancanbetracedtoHisbenigngrace.

Sivathondan hasmany facets. It connotes theword of Siva; It is also the grace of Sivarevealedas thedivinemotheror theSatGuru, and is symbolised inTiruvadior theHolyFeet; ThusSivathondu denotes the immanent aspect of Siva; It signifies the harmony of

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Onenessinwisdom,volitionandservice--Jnanam,IchachaandKriya.

In thereligiousJournalcalled theSivathondan initiatedby theMahaYogiofYapanam inJanuary1935isfoundthequintessenceoftheteachingsofSWAMI--thedynamicvoiceoftimeless truth. In the specialpsalmsofNatchintanaisungbyhimandpublishedineveryissueof theSivathondanmagazineeditedbySriK.K.Natarajan, thequest forTiruvadi,whichsignifiestheabidinggraceofSivafindsimmortalexpression.Hereinisrevealedthepathofself-realisation,leadingtotheexperienceofOnenesswithSiva(Siva-anubhuti).

ThewordofSiva--'AumSivayanama,' isfraughtwithsignificance.It isembodiedintheweb ofSivathondanmainly through themedium of theNatchintanai songs and psalms.Thesearethe“ReflectionsofGrace”oftheNat-Guru,andawakenintheSeekersofTruththeurgeforspiritualillumination,bydispellingtheircravingforfleetingenjoymentsoflife.They turn the toilinghumanity fromthefearfulpangsof ignorance to thepathofserviceradiating the bliss of Sivam (auspiciousness). The inspiringmessage of true spirituality,love and tolerance, and that all are equal in the sight of Siva which theSivathondanproclaimstoday,isanancientmessage:

“OmIsavasyamidamSarvamYadkinchaJagathanjjagat

DhinaDhyakthenaPunjithamakruthaKasyathVidhanam.”

--IsaUpanishad.

“InbeauteousdisguisetheprimalOneassumedaform,Inmajesticsplendourcameingrace,Tookeachone'snatureuntoHimself,BeingtheinfiniteLordofgrace,ourking,BecameaSageasmoon-lightbright.”

--Tiruvacagam.

THESIVATHONDANASWITNESS

TheSivathondanisthetwentiethcenturytestimonyoftheimspiredidealofservicetoLordSiva. In the serviceofman,men learn to serveSiva, forHe and they are in inseparableunion.The service to Siva leads to the discipline of self-analysis, the purification of themindthroughintenseconcentrationfortherealisationoftheself,andthecultivationoftheequablemindwherebyignoranceandegoismcanbedestroyed.

Sivathondan sees the necessity for the conquest of the self by the Self, before humandesiresmay safely be given freedom to weave their fabrics in the world of experience.WheneverandwhereverthecompleterealisationofSivatakesplace,muktiorliberationis

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obtained.

TheSivathondararebiddentopursuethisgoalofintuitiveconsciousness(anubhuti),andtogiveincreasingexpressioninsocialaction,whichiswhatisknownasSivathondu.It isthefreeactingofthetotalself.ToactionalonehastheSivathondanaright,andneveratallto its fruits.Sivathondu is therefore asattvika activity indicating the highest stage ofselflessness. In thiswayof lifeenunciatedbySwami,man'sholdonwhat iseternalandimmanent inallbeingsstandsrevealed,andtherealmof thespirit isnotcutofffromtherealmoflife.

ThefundamentalbasisofSivathonduorrighteousactionisthechangewhichtakesplaceinthenatureofaman,asaresultoftheparticularpeacewhichisacquiredbythehumanself,bythedirectexperienceofSivamorParaparam,theAbsoluteReality. SivathondurequirestheSivathondan topractise“mounam,”awithdrawlatalllevelsfromalltypesofactivityinordertopermitcontemplationoftheOne,whoisbothtranscendentandimmanent.“Thiswithdrawlintoindividualsolitarinessshallhelpmanforanacitvereturntothepatternsofliving.”

It is there that theSatguru, the teacherofTruthhelpsman tokeephismindfixedon thesupremeOnenessofSiva, amidst thepressureofhisdaily toils, so thathemightdohisworkwithpurity,equanimityandlove.ServicetoSivaenablesamantobeawareoflife'srelationships.ThetrueobjectofallhumanactionistoserveSiva;andtheindividualgoodexpandsintotheuniversalwelfareofsociety,soastoholdtogetherthehumanraceinitspathofkarmicactivityorevolution.ThusSivathonduisthemodernexpressionbytheSivaYogiatcomprehensionandcooperation.

Sivathondan communicates not somuch doctrine as a consciousness. Self-knowledge isinseparableformself-existence.Perceptionoflifeintheperspectiveofthewholeiswhatisunderstood tobe thewayof life followedby thebondsmanofSiva.Manrecognises thedignity and freedomof thehuman spirit, andproclaims that the truthof the spirit excelsreason,thoughitdoesnotexcludeit.Thetensionsbetweenthemicrocosmandmacrocosmaretherebyresolved.

The Lord knows, sees, shares man's insignificant as well as important activities. EverymovementisHismovement,fromthefirstprimevalstirringwhenceSakti,His immanentaspectrosetocreatetheorganicandmaterialuniverse,theobjectiveandsubjectiveworlds,totheperpetualmovementspervadinginthisworld.ItisHiswillthatprevails.ItisHiswillthat swings thependulumbetween the tears and smilesofman. It isHismovement thatcauses the cycle of samsara, for man to work out the effect of his deeds and attainequanimity.

Sivathondancreates,sustainsanddestroys.Hepurifiesandstirsthecurrentsofloveinthedepthsofman'sbeing.LordSivarevealsHisVisvarupaDharshan inthestageoflife,to

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onewho surrenders complete his own finitude. In order to be able to surrender oneselfcompletely,manmustpossesshimselfcompletely.Hemustfirstlearnto knowhimself,andthenwillhebegintofeelhisdivinityinhumanity.InthisunitedrelationshipwithHeandIt,and I and Thou, man surrenders himself completely inlove, which is the basis of allexistence.Itisinthetotalself-givingofmanthathecanreachtheFeetofGod.

THEMAHAVAAKIAM

Sivathonduisthepenetrationofmanthroughtheworld,bymeansofsimple,homelyandcommonacts;itdoesnotdependontheprotectivearmourofdoctrines,priestcraft,prayers,ritualsandtheliketowhichthereligionsofmanhavebeenenslaveddownthecenturies.Itistheopensesametoallfollowersofallreligions.Inthefourmaha-vaakiamoftheGuruareembodiedtheflameoftruthandthelightoflove:

OruPollappumillai--Intrinsicevilthereisnot.

Eppavomudinthakariyam--AccomplishedisHisWill.

Naamariyom--Wedonotknow.

MuluvathumUnmai--Allthatis,isTruthAbsolute.

All isTruth to a realised soul.Man cannot penetrate behind the veil of finiteness.NoneknowsThat.Aseerlivesandmovesandhashisbeingsuportedbythearmsoflove.Thereisnoillwill.Inharmlessnesslieshishappiness.IndoingthewillofSiva,heattainspeace.TheessenceofspiritualityisthesenseofOnenesswithGod.ThemanofdevotionhasasenseofunitywithhimselfandtheSupremeLord,andthereforewiththeworldofmenandmatter.

'Natchintanai' which is the immortal garland of the Guru's revelations, has been theprometheananvilonwhichtheunconquerableegoofmanhasbeenstruckforthegoodofallmankind.Allgreattruths,astheyarerepeatedinthecourseofcenturies,arecolouredbythereflectionsoftheageinwhichtheyappear,andbeartheimprintoftheSeerwhorestatesthem.Swami'sreflectionofGraceembodiedinNatchintaisharetheancientheritageoftheHinduVedas andAgamas in the setting of modernism, with its special appeal to themodernman.

SwamiwasnotmerelyanexponentoftheSaivaNeri.HelivedIt.HewasinitiatedbyHisGuru in thepathofSanmarga,whichis therealisationof theOnenessof theAnmawithSiva. He sang the songs ofNatchintanai on the keyboard of this great Path, so that theworldatlargemayattaintheeternalblissofGod-Realisation.WeshallquotethetestimonyofourGurunathan:

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TheSivathondar

“Godisthelifeofourlife.ThereforeweareHispossession.WeareHisperpetualbondsmen,pledgedtoundyingservitude.AllourvibrationsoriginateinHisvibrations.WemovetoHisrhythmalways.WecanneverforamomentforgetHim.WelacknothingWeliveineternity.Wedwellineverythingandarteverywhere.Weareall-knowing.Letusponderontheseexaltedsentimentsalwaysandgetbeyondthebasequalitiesinherentinus,andattainthegrandeurofDivinity.

“Alldeedsofminearethine,andbutforTheeI'mnought,andsoamInoughtelsebutThee'ThusintheharmonyofThywillisreconciledThepathwayofVedantaandSiddhanta.”

ThesewordsofSt.TayumanavarbearampletestimonytotheexcellenceofthetoleranceadvancedbytheVedantaandSiddhantapathways,andtestifyourownspiritualinsight.”

--Natchintanai.367.

TheseaffirmationsofSwami inspire inus the faithandcourage to face lifevictoriously,and to abide in the hope that all we have willed or hoped of good shall exist, not itssemblancebutitself;andthatthisworldisneitherablotnorblank,butmeansintenselyandmeanswell.

IntheaboveutteranceofSwamioccursthereferencebyhimtoasignificantPsalmofSt.Tayumanavar fromAll-EmbracingBliss.Wegivebelowthefullpoemsoastomakethecontextmoremeaningful:

“Alldeedsofminearethine,andbutforTheeI'mnought,andsoamInoughtelsebutThee;ThusintheharmonyofThyWillisreconciledThepathwayofVedantaandSiddhanta.ThyGracedothknowfullwell,howmuchIpinedAndwitheredlongtorealisethisstate.

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Remaininginthatmood,thefriendlyfoeOfignorancedothcome,possessmyheart,Andthenmymindisseizedwithfearofsin,Illusion,Karmaandtheroundofbirths,Returningonebyoneinclosesuccession.Deignmetheswordoffaithtocutmybonds,Grantmethedauntlessnessofwisdomtrue.VouchsafemethyprotectionandthyGrace.OhPerfectBlissthatleavingnought,fillsall!”

AllEmbracingBliss:V.St.Tayumanavar

List! Sivathondan knocks at the heart-door. Will ye not heed his call? Swami's songreverberates:

LEADKINDLYLIGHT.

“ThegoodlySivathondanstridesinallfourdirections,AndspreadsthemessageofthelotusFeetoftheLord,ForgetHimnotinyourheartsandhearths--HewhoreiteratesthatweareallOneinSiva.ArmedwithinnerpurityandtheheartrepeatingTheFivelettersintunefulnotes,HespeaksoutThatnootherworshipisneedfulinthesearchafterGod;ThatthereneedbenosetbackforthedevoteesofSiva.

WhodothhailtheGuruwithoutasecond,thisgreatPeerTheSivathondanbringsyourepastofstoriesoldandnew.ThosefollowersofSivawhoshallmeetanddelightInhisfriendship,willalsodogoodtotheland.Intheircountryshalltherainsdescend,Theirsearchingheartsshallbesweetened,Inwisdomshalltheywipeoutallwrongs,AndrealisethatSivamabidesinthesoul.

ThusshallSivathondanlightthewaywithlove;HissoundexpositionsoftruthshallrevealThatVedantaandSiddhantaarenotseparatepaths,ButaretheessentialfacetsoftheluminiousOne.NottobindoneselftheSivathondanguides,Toworkforwork'ssakeeschewingselfishends,

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Andexperiencetheblissofselflessperformance.Lo,theholyFeetSivathondanadornsmyhead.

--Natchintanai.74-81.

SuchisthemessageofthetrueSivathondan.HisSivathonduisperformedbythewholeofhimselfinthemidstoftheworld.Thesignificantthingisthatitisfedateverypointwiththeworld'sconcernsandman'sneeds.Itisreflectedinman'sloveandserviceinallpartsofthe world. TheSivathondan is endowedwith the strength of silence inword, silence inthought, and silence indeed.TheSanatanaReligionwith its emphasis on theSanmargaNeri--the Way of Truth needs to be restated and commended in the light of theSivathondan'sidealofservice,inloveandhumility.

TheGuruisthecentreandcircumferenceoftheSivathondan,theservantandmasterinone.InthewordsofSwami:

“Godisourbondslave.Hewillcarryouteverythingaswewant.ItisnotfairtocallHimeverandanon.Heisatrueandfaithfulservant.Whereverwego,Heissuretofollowusthere.AllthosewhobelievethusshouldfeedHimwell,andclotheHim,andgenerallylookafterHiswelfare.”

--Sivathondan.XV/1/1951.

Singforeverthejoyfulsong,withthecuckoojoininginthechorus:

“SingCuckoo,thatwelacknothing,AndthatwearethegoodlyThondar,singCuckoo.”

--Natchintanai.171.

THEBLISSOFSIVATHONDU

“BlessedaretheywhoconsideralltheiractsAsserviceuntoSiva.”

--Natchintanai.123.

Swamiaffirmsthatrenunciationcannotbeofvalueifitisnotmingledwithservice.Whatgoodisittorenonunce,ifitdoesnotleadtoservetheneedy.Itisthetouchofservicethatmenrememberandbenefitby.Tosoothe,toserve,liftandliberatehasbeenthegoalofthe

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renonuncedseers.Thisappliedaspectofrenunciationisofparamountinteresttohumanity,andisanacceptedidealoflife.InSwami'screed,Serviceistheverylifeofrenunciation,andrenunciationistheverysoulofservice.

Service is not only the fruit of renunciation. It is also the seedof renunciation.Genuinerenunciation is never self-sufficient. It overflows in service. The great Rishi-Yogi thatSwami was, herealised through renunciation. He would often feel excruiating pain forwantofanopeningtoserve,andwouldpourforththeagonyofhishearttothewindsonthepublichighways,andcalluponthepeopletoserveandnotbeserved.

Everyone is aware that renunciationproduces a tremendousvoltageof spirituality, but ifthereisnodistributionofthatproduction,ofwhatavailisit?Thatrenunciationwhichbyitsownurgeflowsoutintoahundredstreamsofservice,canalonetransformlifeintheworldbyignitingnewfiresofrenunciationwithflamesofservice.Werecallinthisconnectionthewonderful testimonyofSt.JnanaSambandar, whoat theveryendofhis lifeproved theefficacyofrenunciation,bycallinguponallthosewhohadgatheredforhismarrigetotakeupthenameoftheLord,andsinginghislastDevaramHymn--“thusdoIpineinlovewithstreamingtears,“heembracedtheBelovedinthecompanyofthefaithful.

True service,Sivathondu as Swami defined it, is nothing but a flame of renunciation asreflectedonthenecessitesoftheworld.TheserviceofanenlightenedSeerbeamsforththefirst intimationsofhighervaluesof life, admidst thepeoplewithwhomhe lives and thelivesofmany,isseenintheserviceofSt.FrancisofAsissi,whoshowedsuchintenseloveofGod.

Genuinerenunciationhasalwaysblazedatrailofservicebyitsvictory-givingpower.“BeGoodandDoGood.” It is onlybybeinggood that doinggoodbecomespossible.Trueservicemustbeprecededbygenuinerenunciationwhichconnotesinnerpurity.Thereforerenunciationandservicearebothnecessaryforaman'shappinessonearth,andhereafter.

“BlessedarethosewhoperformallserviceasuntoSiva.Fortheyshallattaindivinity.”

--Natchintanai.43.

SIVATHONDUDOWNTHEAGES

ItisaninterestingandenrichingstudytotracethegenesisoftheidealofService.LookingattheestuaryoftheGanges,wemaynotbelievethesmallnessofitssource.Inlikemanner,the IdealofserviceemergingfromtheVedasmaynot lookat firstasonepointedas theidealofSivathonduexpoundedbySwamitoday.ButtheaccentsanddetailsoftheidealsofserviceaslivedandcommunicatedbySwami,areindeedfoundintheVedasinseedforms.Thevastnessoftheestuaryofthatidea,isonlyproofofthepotencyandthepowerofthe

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perennialsource.

TheVedicDeities are notmere personitications of the forces of nature. It will bemorerevealing to say, that they are objectifications of the potent yearnings of their souls andaspiritations of their hearts. The presence of the gods was felt everywhere, and in thatsentimentofthepresenceofthegods,therewasagermofreligiousmorality,sufficientlystrong to restrain people fromcommittingbefore the eyesof their gods,what theywereashamedtocommitbeforetheeyesofmen.

It isagainst thisbackdrop thatwewillviewthespontaneityof thegenesis if the idealofserviceintheVedicmind.UndertheseeingeyeoftheirbreathingGods,theVedicAryanshad to grow and live and perform their actions. The relation of man to gods is one ofdependence,buttheexpressionofloveforthegodsismarkedasfather,mother,andsonaddresses.Thewayofdevotion,BhaktiMarga,whichsomescholarsimaginetobealaterdevelopmentofHindureligion,isalreadyevidentintheRigVeda.

TheGodsbeingpowerfulrulersoftheuniversehadtobeapproachedforblessingstomaninapleasingway,and thuswasconstituted thesoulof theprincipleofService.Hymns,oblations,prasises andofferings togodswere the firstmanifestationsof srevice--aheartlink between gods andmen, the earth and heaven. This indeed is the first incentive forSivaThondu.

YogaalsosignifiesthegivingupofthingsinthenameofDieties.Thisgivingupofthingstypifies themostprimitiveformofbothrenuncitionandservice.Thoughlofty, theVedicGodsarenotbeyondhumanintimacy.Theofferingsarethatwhich,menlike--milk,grain,butter,fleshofsheepandsomajuice,andareconveyedtoheavenbythefireGod--Allthisconstitutesservice.InreturnmenaskedforsomekindofdivineservicefromtheGods.TheGita enjoins this practice. “Perform everything as unto a sacrifice--Actions done withbeneficialmerittoalldonotbindone.”ChapterIII.9.

Thus Service came to mean a bilateral cherishing between God and man in the freeassociationofeachother.Workdoneinaspiritofsacrifice,fortheloveoftheDivinehasnobindingpower.Sacrificeitselfisinterpretedinabroadsense.Wehavetosacrificethelowermindtothehigher.ThereligiousdutytowardstheVedicgodsherebecomesserviceofcreationinthenameoftheSupreme.

“CherishtheDevaswiththisYagjna,andmaythoseDevascherishyou.Thuscherishingoneanother,yeshallattainthehighestgood.”(GitaIII.11.).

This indeed is the keynote of Service orSivaThondu. Life itself becomes aYagjna orsacrificialservice,toadevoteeoftheLord.

Whenwecanbringourselvestofeelthisideainitsessentialspiritualpulsation,westandin

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awebeforethecreativityofthisconception.Serviceistheonlyway,bywhichmancanliftuphishearttotheGodsinadoration,andtheycanstretchtheirarmstohiminbenediction.Mancanapproximategods,andgodscanbeproximatetoman.

Throughthissovereignpath,God'sgodliness--Siva'stranscendence,andman'smanhood--man's immanence, found self-expression. Itwas through thisgoldenway that theHinduSeers first went out in the expanse of their own spiritual potentialites. This pathwayinevitablyleadtothefundamentalrealisation,thatthemacrocosmquiveredwithintheveryheart ofmicrocosm.Fromthisvantagepoint, theconceptionofservice transcended itselfandattainedahighersoulasitwere.EverythingbecameamightyplayoftheSelfwithintheself,astestifiedintheEternalMessageoftheUpanishads,andtheTestimonyoftheSaivaSaintsinPeriyaPuranam.ItistheTestamentofSwami,inNatchintanai.

PURUSHASUKTA

Swamiwouldmake us read in hisAshram, thePurusha Sukta (Rig Veda X. 90; YajurVedaXXXI)whichisauniquepoeminmarkingtheexpansionofhumanconsciousness.Itsspiritual import is superb.As theSivathondar understand it, it is amagnificentpaeanonMan.

“Be great.No greatwork can be donewithout sacrifice. ThePurusha himself sacrificedhimselftocreatetheworld.Laydownyourcomforts,yourpleasures,yourname,fameorposition,nay,evenyourlives,andmakeabridgeofhumanchainsoverwhichmillionswillcrossthisoceanoflife.”

“Bringallforcesofgoodtogether.Donotcareunderwhatbanneryoumarch.Donotcarewhatyourcolourbe,green,blue,or red,butmixupall coloursandproduce the intenseglow of white, the colour of love. Ours is to work. The results will take care ofthemselves.”

Totalself-immolationforthegoodoftheworldistheacmeoftheidealsofrenunciationandservice,anditiseffectivelyandsymbolicallyexpressedinPurushaSukta.Thusweseethatthe ideal of service has been permeating the entire scheme of Hindu Life. The spiritualqualityandsocialapplicabilityreceivedaneffectiveorientationinthehandsofthevenerableYogaSwamiofLankaintheTwentiethCentury,inthisblessedlandofYalpanam.

Hindus have always beenprofound realists.Virtue, Plenitude,Bliss andMoksha are thefourEndsoflife,accordingtoourDharmaSastrasandTirukural.Neithereconomicsnorpolitics determined the patterns of theHindu social institutions. The focal pointwas thesoul'srelationtothesupremeParaSivam.AllindividualselvesarefixedinthisMid-Point.Siva isbelow;Sivaisabove;behindandbefore--totherightandtotheleft.Siva isall thatexists--onewhoseesthus,thinksthus,understandsthus,lovesSiva,revelsinSiva,enjoysthe presence ofSiva, and rejoices inSiva. Swami's Song-- “See, see Sivaparan

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everywhere,”echoestheuniversalityofSaivam.

Heistheinnerselfofallcreatures--

TheIdealofSivathonduToday.

The ideal ofSivaThondu draws its nourishment from thevery coreof these realisations.Theseage-old truthsweresocialised tosuit theneedsof themodernHindus,andSwamiworkedouttheintegralidealofSivaThondu.IfallareinSiva,andSivaartall,thenallmenareofequalstatus.Werecogniseeversoclearlythefutilityofthepalpableinequalitiesthatthrivearoundus.Hinduismisauniquefusionofsuper-idealismandhyper-realism,andherPathfinders havebeengreat planners of life.The peculiar necessities of differentmen indifferent levelsofbeinghavebeenrecognisedinHinduSociety,andimplementedbyherspiritualTeachers.

Men, according to their inner make up, necessities and qualities came to have differentmodesoflifewithdifferentdutiesandprivileges.Everyman'spathconnectedhimontheonehandwithhisultimategoaloflife--whichwasequalforallultimately,therealisationofthe divine inman and his liberation--and to the society on the other, for thewelfare ofwhich, he had to exert himself to the utmost. In this perspective and context, theVarnashramadharma standsoutasoneof thesuperbServiceSchemes,whichformthewebandwoofofHindusociety,andthereforeneedstobeupheldeventoday.

Allmenareequalasfarastheaspirationpartofthelife'squestisconcerned.Butaccordingtothepsycho-physicalrequirementsofmenofdifferentlevels,thenecessitypartofpeople'slives had to differ.Swami'sSivathonduhelped to implement this ideal,whereagroupofpeoplecoulddischargetheirdutiessowell,thattheycouldprogresstowardstheirgoaloflifewhichisliberation,aswellascontributeintheprocess,aservicetothesocietywhichwouldhelpothergroupsofpeopleingoingastepnearertowardsthecommongoalofallmen--“ToRealiseSivathroughSivathondu”.LetusjointheservitorsofSivaandsingwithSwami:

SERVITORSOFSIVA-AUM

TheDevoteesofTruth

BeholdGodinallandrejoice,AUM.

Freefromdesire,maliceandlust,AUM.

Steadfastistheirmeditationsojoyful,AUM.

Goodandilldeedstheyenduregladly,AUM.

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Indiredistress,aretheyunruffled,AUM.

InOnenesstheyperceiveheavenandearthAUM.

TheyseethedanceofholyFeetandpraise,AUM.

Theyinvokeandchant--HailNamasivaya,AUM.

TheFirstandLastshallnotassailthem,AUM.

ThelovingservitorsofSiva,theyforgetnot,AUM.

Andtheysetasidethechainsofcasteandcreed,AUM.

Theydonotswervefromtheserenityoftruth,AUM.

Onearththeywillnotactignobly,AUM.

Norwilltheyrejoiceingayyouthfulness,AUM.

Inecstaticjoy,theyevokeHisPraise,AUM.

AnddeclarethatTruthabidesinAll,AUM.

Theyperceivenotthemale,femaleandneuter,AUM.

ButchantinjoyHara,Hara,Siva,Siva,AUM.

TheDevoteesofSiva

BeholdthelightthatminglesintheseeingEye,AUM.

AndthevisionofOnenessbeyonddayandnight,AUM.

Theyavowtheimpermanenceofbirthanddeath,AUM.

Andappearlikefoolsandlunatics,AUM.

Theychastisethewilesthatpreyongoodlyminds,AUM.

TheLord'snameofNamasivayadotheyextol,AUM.

Andtrustthatnothing'slostnorgained,AUM.

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Theyknowtheessenceoffiveandthree,AUM.

Anddeclarethere'snogoingnorcoming,AUM.

Thustheykeepincheckthewaywardmind,AUM.

TheDevoteesofTruth

Unknowntothedevas,seersandmystics,AUM.

YetknownintheiradorationofSiva-Siva,AUM.

TheSupremeLordtheydopraisealways,AUM.

Yetdonotdespisethoseofevildeeds,AUM.

Carnaldelightsallurethemnotonearth.AUM.

Thearroganceofegodotheyeschew,AUM.

AndattainwisdombysubduingtheFive,AUM.

Inordinatedesirescanneverseducethem,AUM.

Andtheyremembernotthepastorpresent,AUM.

Nordotheyclingtowinsomeworldlywiles,AUM.

TheDevoteesofSiva

BysoulfulincantationsmakeevenYamaretreat,AUM.

Theyheednottoobstaclesfromanyquarter,AUM.

ThusdidmanifestonearththewiseSivathondan,AUM.

Likewaxingmoonresplendent,HailSivathondan,AUM.

OhDevoteesofSiva!

AffirmthatthewillofSivaprevailssupreme,AUM.

Andspeakwithoneandallinsweetsimplicity,AUM.

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PraiseincadencefinetheadorableSivathondan,AUM.

WhoasSelfofself,seesnotrightnorwrong,AUM.

FlawlessandbeauteousartThou,Sivathondan,AUM.

Whosebenigngracecleavesthebondsofbirth,AUM.

LongliveSivathondan!AUM.

AllHail,AllHail,Sivathondan,AUM.

--Natchintanai,204-207.

PILGRIMSOFSIVA

“WeareSivanadiyar.Welacknothing.OurdelightistodoHisbidding.Thatisourgoaloflife.Thesun,moonandstars,devasandasurasandallsentientbeingsareengagedinactivity,inconsonancewithSiva'sWill.TheyfulfilthesupremewilloftheLord,throughthegoalofservicetoSiva.NothingmovesexceptbyHisWill.Thereisnogain,neitheristhereanyloss.Weareincomparable:wehavetranscendedpainandpleasure;Thereisneitherdeathnorbirthforus;nodesirescanthwartus,neitherdesirelessness;Beyondtheswayofthesensesarewe,andtheconvolutionsofthemindaffectusnot.AwaywithbarriersofTimeandspace!

WeareSivanadiyar.

WewitnessthemajestyofourLordSiva.

WearespectatorsinthestageoftheUniverse.”

--Natchintanai.370.

BELOVEDAREWE

'WeareSivanadiyar,thebondsmanofSiva!Ourmeditation,ourconcentration,ourconductandouraction--allarefocussedonHim!

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Blessedarewe,forwearethebelovedofSiva.ImmersedinHisGrace,weintenselyexperienceHisBliss.Wearenotsubjecttothecodeoffiniteknowledge.Weenjoythefreedomforealisation.ThusdowereflectontheMahavaakiam:

Intrinscievilthereisnot.

ThatiswhatItis--fromeverlastingHisWillprevails.

Weknownot--whoknoweth?

AllThatis,isTruthabsolute.

--Natchintanai.371.

PERIYAPURANAMANDSIVANADIYAR

ItwillbesignificantinthiscontexttoreflectontheProloguetoPeriyaPuranam,whereSt.SekkilardepictsLordSivaasextolling thevirtuousqualitiesof thesanctifiedservitorsofSiva;andbiddingSt.Sundarartosingoftheirgloryparexcellence:

“Thesearemyservitors,Inmatchlessglory,theysheduniquelustre;Bydevotionnon-pareil,theyattainme;Theycontroltheworldbytheirintegralharmony.Theyarenotsubjecttoillsnorbonds.Inpeerlessstature,theyareestablished.InbuedwithgreatLove,theyenjoyblissdivine,Dualityhavetheytranscende;Dothouresorttothisfinegalaxy.”

--ThaduthadkondaPuranamV.196.

AtthebiddingofLordSiva,St.Sudararsingsinpraiseof theholygalaxywithhumilityandlove.HetuneshimselfinworshipfulreverencetodotheLord'sinjuction,andseesinitanadmirableavenue,aflawlesspathwaytoridhimselfofblemishandimperfection:

T.P-197.

HetakeshispledgeofeternalservitudetoeachoftheheroicbondsmanofSiva:

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Drawnbyanirresistiblebondofallegiance,hepicksupthechordofinspirationfromthefirstlineutteredbytheLord:

“ToThydevoutbondsmenwhoinsacredThillaiDwell,myobeisancebe.”

HesingsthegarlandofPoesycalledTiruThondarTogai-- theworkonsanctifiedsaints,whichformedthesourceforSt.Sekkilar'simmortalEpicofTiruThondarPuranam-- themagnumopusonthegalaxyofthefaithfuldevoteesofSiva.

SivaJnanaBotham, the foremost authority onSaiva SiddhantaMetaphysics, enjoins theadmission of an enlightened soul to the galaxy of the servitors of Siva, as the acme ofSiva'sGrace.Thelastsutradelineatestheliberatedsouls,theJivan-muktar,asenjoyingtheholy companionship and felicity of the faithful bondsmen of Siva, and adoring theirwisdomwithpiousveneration.

StManicavacagarintheTempleLyricsupplicatesforadmissiontotheassemblyofSiva'sbondsmen:

“Evergrantthishumbledevoteethegracetodwell,Amidstthyholybandofservitors,Thatmysoul'syearningbefulfilled.”

In the opening stanzas of thePrologue toPeriyapuranam, St. Sekkillar describes theaugust assembly of theseholyvotariesofSiva, in the courtyard known as“DevasiriyanPorch,”atthetempleofTiruvarur.

“ItwaslikethousandseasofmilkSparklingintheluminosityoftheholyAsh;Ofshiningmienaretheseradiantvotaries,AndresoundingintheirchantofmysticlettersFive.

TheyworshiptheFeetofHim,theprimalCause,Andliveasmightyrulersofthisearth.Fromglobalcornerswidearetheygatheredhere;Andtheworldliesvanquishedattheirfeet.

TheirresplendentcountenancelightsupEverysideandtheirexaltedglory,Nonecanextol.ThesemenareaspureinsideAstheholyashadorningtheirbodiesoutside.”

ThusweseethepanoramaoftheSocietyofGod-men,whodemonstratedtheirdeeploveof

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Sivabytheirjoyousanddedicatedlives.InSwami'sPsalmofPraisetoo,wediscoverthecherishedgoal ofSaiva-Neri as the relentlesspursuitof theBelovedSivaby theseGod-men,who realised theirownperfectionandmadekingsandcommonmenbow to them.TheseservitorsaretheeternalliegemenofSiva,whodonotknowofanyotherobjectiveinlifeexceptserviceuntoSiva.

St.Sekkilardelineatestheirheroicvalourandfearlessnessthus:

“TheylacknothingastheyrestonthewillofSiva.TheironlyaiminlifeistoservetheLord.Theirsteadfast,undauntedcouragedefyallanalysis.”

--PeriyapuranamIV.Tirukootachirapu.9.

IntheNatchintanaiOde,totherhythmoftheprimordialsoundAUM,SwamihailstheseillustriousSiva-ThondarasmovingtotheWillofSiva,andfromamongthisbandofGod-men, he singles out the unique role of theMasterSivaThondan, themanifestationof theGraceofSiva,intheformofHisGrace:

“Thusdidmanifestonearth,thewiseSivathondan,Aum.AllHail,AllHail,Sivathondan,Aum.

--Natchintanai.207.

WhatawondrouspanoramaofdivineGod-menmarchpastusinthissong!Whateverbetheirmodeofactivityorstatusofbeing,theyarealllinkedtotheFeetoftheLord.TheyarethechosenonesofSiva'sGrace.

“LightthatdwellethsereneinthySweepofGrace,Heightuntouchedbyacravingorcounsel,Lord,EndlessbirthswouldIundergo,ifthroughall,BendingkneestothysaintsIcouldservethemwell.”

--St.Tayumanavar.258.

Walking,standing,sleeping,waking,eatingorfasting, inpurityor impurity, inwealthorpoverty, inpleasureorpain, inenjoymentorseparation, theyareconstantlyawareof thePresenceofSiva,andaretheinheritorsofHisineffableGrace.

BeforetheSat-Guru--Sivathondan,weenvisageaconsecrationceremony,wherethepledgeof eternal servitude is taken by his devout bondsmen, this centenary year of our dearlylovedGURU:

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“Wearethelegionofservitors.WetakethevowofallegianceattheFeetoftheLord,whoisimmanentinthecosmosandinourinnerself.Wedonotsufferfromthepangsoflife'smisery;nomorediverstiy;nodiscord,nodissolutionanddecayshallevertouchus.Wehavebecomeimmortal.CeaselessshallbeourremembranceofSiva,whosenameiseveronourlips.WeliveinHimandHeinus.HarmoniousandsereneshallbeourlivesonearthunderthevictoriousbannerofMasterSivathondan.”ThyWillbedone.EllaamSari.

Weshall follow the pledge by singing in chorusSwami's Songof“Tondar Naangale--SivathondarNaangale”,withSwamileadingthechoir:

ATTHYFEET

Servitorsarewe,

Siva'sservitorsarewe.

Inthewholeasinthepart,

WebeholdtheLord.

Weshallnotsufferfromdiredisease,

Nortravelagainbytheuterinepath;

Hoarysinshavefromusdissolved,

Allthingsoneartharelinkedtous.

HeisourrefugeandtoHimweofferlove,

Fore'erHisthrall,fore'erlivinginHim.

WeseenaughtbutunityinSidhantaandVedanta,

Tothepathofperfectionweholdfast.

WechantSiva,Sivainceaselessrefrain,

InmindapprehendingSivaastheIndweller.

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Weseeeverythingwhereweare.

Alifeofsweetcontentisoursonearth.

--Natchintanai.4.

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SIVAJNANAM

THESUNOFTRUTH

Siva Yoga Swami bequeathed the priceless heritage ofSiva Jnanam in his Garland ofPoemscalledNatchintanai.Hecameintotheworldwhentheworldneededhimmost.Hewasinlinewiththestarsthathadilluminedthefirmamentoftimeandworkedforthegoodofhumanity.ThisresplendentStarofLankawasseenbysomeandunseenbymany.TounderstandSwamifully,onemustunderstandthetraditionofthesaintlyGurus,andJnanisof the East andWest andmore especially the tradition of theSanatana Dharma whichdeniestheexistenceofanythinguniqueandpeculiartoitself,apartfromthelocalflavorandsocialadaptationsthatmustbeexpectedinthisworld,“wherenothingcanbeknownexceptinthemodeoftheKnower.”

HewasunfetteredbythedisciplineoftheCharya,Kriya,Yoga andJnanastagesmarkedoutbytheSaivatraditionlaidoutintheAgamas,andyethewasrefreshinglyconservativein upholding the ancient Hindu way of life. He spoke in the simple language of theDharma, the Eternal religion of theVedas andAgamas. He was the symbol of thetwentiethcenturyshiftinginthethoughtformsoftheHindus.

Swami is the penultimate Truth, and the experience contained inNatchintanai is but itstemporalreflection.Init, thereisconcreteimageryof theHindutraditionandmythology,withasenseofovertonesofmysticism,withacallforselflessserviceofSivathondutothesufferinghumanity.Natchintanai is the inspiredworkofan immaculateMahaYogiandasanctifiedJnani, who was endearingly known to his devotees asSwami. It is a termmeaningLordandmaster--HewhoisonewiththeSelf-Swa.

InourTestamentofTruth,wehavebroughttotheforehisglimpsesandexperiencesoftheunknowableBeyond,theAbsoluteReality,whichcannotbepenetratedfully,butwhichcanbeapprehendedashasbeen revealed in thenear-approaches toTruth in theUpanishads,and in our sacred SaivaTirumurais and scriptures.Who can know?We know not!Wehave translated those selections which express aspects of divinity as manifested in theobjectiveworldofformaswellastheformlessandthetranscendental.ThegoaloflifeaswellasthemeansoffulfillingourdestinyaregivenimmortalexpresionbySwami.

InourBook,wehave tried to show thepredominant stages of his revelation.As a firststep,Swamiurgesthedireneedforeveryonetowieldanarticulateknowledgeofhimselfbefore he can meaningfully formulate a knowledge of the outer world, and then fromintrospectiontosetupaninseparablerelationshipbetweentheinnerlifeofthecosmosandtheindividualself.

In thismood of certitude, Swami addresses the peacock, serpent, lizard, cuckoo and the

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parrot,andmakeseffectiveuseofthemusicofthedrum,conchshell,thesportofchildren,andalsoconjuresthecharmoftherepetitionoftheLettersFiveorthePranavamAum,andeven the symbology of the adept yogis calledSiddhar who speak in parables and folkimagery, inorder to unfold the varied hidden aspects of the phenomenal world, throughwhichtheDivinemaybeapprehended.

Aferventaspirantcangainthroughtheserumblingsofear-whisperedutterancesaninsightinto the destiny and objective of life, in relation to the transcendent Reality. What isimportant is therelation.Existencealways implies a relation. In itsultimateEssence, theunmanifest causal aspect cannot be said to beone ormany. It is not one; It is not two.Swami signifies in his songs of Experience, anon-dual principle which is said to bebeyond the formsofmanifestdivinity; it cannotbeelicitedbyactsofworship, formsofyoga,dhyana,ormorality.

HoweverwhenweenvisagedivinityasapersonalGodandweattributetoitvirtues,thenitcannotbeonebutmany.TheImmanentaspectsofParaSivamarecelebratedinmanyanodeinNatchintanai.ThereforeSwamiunderstoodboththeseways,fromtheOnetothemanyandfromthemanytotheOne.Weperceivebyhis lensthat it is thedivinemanifestationandnotitsunitywhichisthemagiccharmoftheuniverse.Thusheconductstheorchestralmusic as well as plays the solo melody of the divine symphony of Eternal Truth. HisTestamentofTruthlaysspecialemphasisonSivaJnanam.

SivaJnanam is the full andunmediatedknowledgeof the spiritualReality that isSivam.Inorder to be a fit receptacle, thewholepersonality ofmanmust be regenerated throughappropriate disciplines. Good work--Siva Thondu, and noble conduct--Ollukam, mustprecedebeforeilluminationisattained.InthePsalmofLifeandotherpoems,Swamimakesitexplicitthattheperformanceofselflessservicewithdevotionandtrust--sraddhawillnotreap thedesiredeffect, if theagentof theact isnotmoralandpure.Goodconduct is thesine qua non of spiritual life at all stages, and Swami enjoins inner contemplation forengenderingpurityofthesoul.

The devout aspirants are exhorted to concentrate their entire attention on the Light ofWisdomwithin,--JyothiAham--inthebrightspaceoftheheart.Theobjectofdevotionandunion(yoga) istheEternalSWA,whoseformistheinfinitespace,whosespirit isTruth,whosedelightisthevitalforce,whoseessenceisblissandpeaceconsummate.

UPADESHPERENNIS

We have endeavored to state the fundamentals of Swami'sUpadesh Perennis from anorthodoxpointofview,bothastoprinciplesandtheirapplication.OurtestamenthasdrawnmainlyfromtheperennialspringsofNatchintanai,throughwehavedippednowandthenatthespringsoftheVedasandAgamas,theUpanishadsandtheGita,andtheSaivaSaintsandVaishnavamystics.

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For ninety years andmore, ourGurunathanwas the custodian of a living, dynamic andvibrantspiritual traditionof theSanatanaDharmaenshrined inHinduism.Hepointed totheManof the atomic age, theunilateral approach toAnma-Jnanam--Knowledgeof theSelfthroughSivaThondu.HevitalizedthetruthofSivamartallbylivingalifeofsupremesurrendertoSiva.ItisonlysaintslikehimwhocanbetermedtherealstabilizersofHinduDharma,whichisthetreasurehouseofsecurityinourinsecuretimes.

Siva-YogaSwamiexpoundsSivaasanEssencewithoutduality.ThatwhatiscalledSivaistheEntirety(Puranam)whichissonantandsilent,(Sabdasabda)sagunaandnirguna,andtemporalandeternal.WhoeverknowsHiminHisimmanentaspectknowsHimalsoinHisultimate(para) transcendentaspect.He iswithinandwithout,mobile and immobile, andthereforeatotalpresence,undividedindividedthings.

SwamimadeusreadIsopanishadandunderstandthatlifeintheworldandlifeinthespiritare not incompatible.Work orSivathondu is not contrary to knowledge of Siva but is ameans to it. Renunciation is not of life but of the ego. The goal of both work andrenunciationistoknowtheSivanwithinandSivawithout.WehavecitedmanyallusionsfromNatchintanai to the act of self-manifestation implied in the descent from the silentlevelofnon-dualitytothefinitetotalityintermsofsubjectandobject,andinsupportofthemanyformsofexistenceintheuniverseasconjointprinciplesofOne.

SwamipopularizedthepracticeofYagjnabyvariouspathways.ThewordYagjna impliesthesubmissionof theouterman to the innerself,and is thebasisofa return to theOneSelf.Itpromotesthevisionofoneness,whentheseerseestheLordalikeinallbeingsandallbeingsalikeinSiva.

This is the perfect wisdom, theSivaJnanam of the Rishis and Seers ofAncient India,which Swami inherited and disseminated. He was a great Almsgiver. He found mandividedbetweenhisessenceandhisnature.Whenmanwasagainsthimself,naturallyhewouldbeagainsttheforcesoutsidetoo.InlinewiththegreatSeers,Swamihelpedmantoknowhimselfbybringinginunisonhisessenceandhisnature.Hissongsechothetruthofthe ninth Sutra inSivaJnana Botham: “That Siva is the only seer, hearer, thinker andknowerinusandthatwhoeversees,itisbyHisraythathesees.”HoweverowingtothelimitationofthefiniteegoandthesenseofIandMine,manfindshimselfinvolvedinthebondageofthetattwasoravenuesofexperiencing,withoutknowingthepresenceofSivawithinhim.Thisistheuniquewayinwhichheteachesus.Heapproximatesthefulfillment,the realized Seer that hewas, and exhorts us to follow in his pathway to the source ofTruth.

Swami impressed this Truth not only in his magnificent Odes on “Know Thyself bythyself,”butalsobyhislivingexampleinmanyimperceptibleways.WheneveranydevoteeenteredhisAshram,hewouldaccosthim,“Whoisthat?Fromwheredoyoucome?Whoareyou?andtheonefacinghimwillanswer,“Itisme,SwamifromXplace...Iamsoand

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so.”Thefetteredstateoftheseboundindividualswouldbeknowonlytohimandtononeother.

Yetinthelightofhispresence,afewlearnt theanswertothisquestion:“WeartThou--Swami--Thyself.”TheseweretheoccasionalraysofilluminationfromtheSunofTruth.Itwashiswayofbreakingthebondstofreedom,intheassuranceofThouartThat.

ThatthisfreedomcouldberealizedhereandnowasinhereafteristheimportofhissongsinNatchintanai.

WhatisthenatureoftheJivanmuktawhohasfoundtheSelf--thesameasIinallbeings,ofwhom there is none I love and none I hate? The answer is impregnated in the Guru'sUpadesh:OruPollappumillai.It isblisstorealizetheTruthbyhisGracethatthereisnoother, and hence nothing to be feared. There can be no ill-will, when good-will reignssupreme.

“DivineGracesweepso'erandmysoulrevelsinbliss,WithnoneresistingTruthreignssupreme.

--Natchintanai.200.

Swamilivedinacertainenvironmentandhadtoexpresshisutterancesinwordswhichthatenvironmentcouldunderstand.Hehadhimselfarisenfromthemidstofthatenvironment,andhisownearlyperceptionsofthetruthhadbeenreceivedwithinitsfold.ButheutteredinNatchintanaiwhathadbeen intuited tohimbyHisGuru, throughdirectexperienceoftheTruth.ItisSivaDhyanam.ItisSivaYogam.ItisSivaJnanam.SwamirealizedSivaandattainedSivaJnanam.HismissionwastomakeitpossibleforallwhoyearnedforthelightofTruthalsotoenjoyitsluminosity,byyokingtheirselftoSiva,throughselflessservice(Sivathondu),andbypracticingthepresenceofSivabysingingHispraise!

The Devarams, Tiruvacagam the Cantos of the Alwars, and later Saiva saints likePattinattar, Tayumanavar and SivaYoga Swami, reveal the supreme beatitude of a Siva-JnaniimmersedintheblissofSivaJnanam.ThepreciouspearlsofSivaJnanam--Wisdom,found in Swami'sNatchintanai are the affirmation of the celebrated Saiva Saints of thePeriyapuranamepochaswell,forwhomtheconsciousnessofbeingisvalidabsolutely,asistheirdoctrinethattheJnanamoftheImmanentSivacanberealizednowwithineachoneofus.

Swami's songs breathe of the essence of the experience thatGodis, and that is thewayfollowedbytheillustrioussaints,immortalizedintheHinduScriptures,“Whomtoknowisourhighestgoodandthehighestgoal.”Itisthewayandthegoalformantoday.

ST.TIRUJNANASAMBANDARANDSWAMI

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Swami shared the buoyant freshness and thewise penetration of St. Sambandar,whosepsalm on the gracious acts of the Supreme Siva composed for his fatherSivapathahiruthayarandknownasTiruvelukootirukai1.128.,remainedafavoritewithhim.Thissongdealswith theOneonlywho inmanifestationbecamemany. ItwasSivawithSakti, His Energy who manifested as three forms, four, five, six and eight and thusendlesslymagnified,tillitsallpervasivemanifestationfilledthisearth,andinitssubjective,microcosmicaspecttookitsabidingplaceintheAnma--theeternalentityoftheSoul,withitshabitationinthebodyofman.Swami'ssongonTiruvunthiarreiteratedthesametruth:

ThatbecameOneandItbecametwo--whodothknow?

TheParâparanoffiveandsixforms,doubtnot.

Helovestodwellintheheartsofthedevoteeswhofore'er

MeditateonHim.

--Natchintanai.221-222.

In Swami'sAshram, St. Sambandar's canticle would be sung everymorning before thecommencement of theDhyanam atdawn.St.Sambandarwhose lifewasoneof spotlesspurityandwisdom,wasoneoftheshiningreviversofSaivareligionintheearlyseventhcenturyA.D.,andhissongstingewiththeflavorofsublimewisdom.HisDevaramsfoundasignificantplaceinSwami'sdiscourses.

In themanypoemsofSwami'sNatchintanai,wenote similar tonesofpurity, devotionalcertitudeandclarityofvisionoftheOneSupremePathiwhoeludesanalysisbyreason,butwho is caught in the net of love by His devotees. “KnowHim first, Oh, man! BeforeanythingSeekHim,LoveHim,BindHimandServeHimandHimalone.”

St.Sambandar'sDevaramshaveembodiedthetruthsofSaivisminpsalms,thefascinationof which never flags. It is not merely the elegance of language, the exquisite grace ofdiction, themusical inflow and the fitting of syllable into syllable, and line to line, thatcharmandcaptivateourattention.Hiswordsspeakfromthehearttotheheart.Theappealis through thesenses to thesoul, fromtheaesthetic to thespiritual.HiscantosonSiva'sNameand thegrandeurof theHolyAsh, and theMadurahymns, like tears spread theirtranslucenceevenlikedewdropsonthepetalsofthelotus,inthoseshrineswherehesangsomellifluouslyonthegloryofSiva.

His Devarams are word-garlands woven in praise of Siva, the Supreme One, and areexpressedinflawlesspoetry,onlybecausetheyhadbeentransmittedintotheactualitiesoflife'sexperiencesandassimilatedtohissoul'sexaltedaspirations.Thisisthesecretofthemagneticinfluenceofthesesongs,amongtheTamilianHinduseventoday.St.SambandarhadtheuniqueilluminationofSiva-Jnanamattheageofthreeandwegivethefirstcanzone

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whichtheSaintcomposedonthebanksofthetempletankatSeerkazhi.

“Hisearsarebe-ringed,Herideththebull;Hisheadisadornedwiththecrescentmoon'sray;WhiteisHewithashfromtheburning-groundswept;AndHeistheloverwhomyheartstealsaway.

GreatBrahmaenthronedonthelotusfullbloomErstwhileboweddownandHisgloryextolled,AndsingingreceivedhethegraceofourLordWhodwellethinfamedBramapuramold.”

--St.SambandarI.I.I.

HisDevaramsallude toSiva's infinitegrace,andmake reference to thegracious formofSiva asNeelakandan with the blue throat, because out of compassion, He sucked thepoison that polluted the oceanofmilkwhen theDevas andAsuras churned it in affray.ThusHesavedthemfromannihilation.HeisalsoextolledastheAll-EmbracingOnewhoisingoodanddarkness.

“ThouartrightandThouartwrong,LordofholyAlavay;Kinsman,ItoTheebelong;NeverfadesThylightaway.Thouthesenseofbooksdivine,Thoumywealth,myblissartThou,Thoumyall,andinThyshrineWithwhatpraisescanIbow?”

--St.Sambandar.III.52.3.

In the same manner, Swami sang inNatchintanai, on the glory of the One without asecond,theAuspicious-Sivaashisgreatestprotection,armor,andguide.Hetakeshisplaceinourheartslikeathiefandlover.HeisimmanentinallsentientandinsentientobjectsofthisUniverse.

ST.TIRUNAVUKARASARANDSWAMI

Swami shared with St. Tirunavukarasar, also calledAppar, and who also lived in theSeventhcenturyA.D.theoutstandingqualityofservicetohumanity.St.Apparalsohadalong spanof life likeSwami, andwasunabated in thepursuit of his goalwhichwas toperform continual service unto Siva and his flock. Swami's call to do Sivathondu is asinsistentasSt.Appar:

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“Sivathonduleadstothesummationofaction,conductanddisciplineonearth.ItculminatesinSivaJnanam--thegrandenlightenment.”

--Natchintanai.186.

St.Apparenjoinsall to repeat theNameSivayanama, andworkasone teamin loveandfortitude,sothatSivawillestablishtheworkof theirhands.HisDevaramsproclaimthatLordSivacamedownwithabeggingbowlandwaitedoutsidethehutsofHisdevoteestosharethemeal.“Sowhenyoutillthefields,Godwillploughyourheartsandwhenthetimeofharvestingcomes,thebody,mindandheartshallechothesongofliberation.”

“ThemovingwaterHemadestandunmovinginHishair;AndHemythoughtlesshearthathfixedinthoughtofHimalone;Hetaughtmethatwhichnonecanlearn,whatnonecanseelaidbare;WhattonguetellsnotHetold;meHepursuedandmadeHisown.ThespotlessPure,theholyOne,myfelldiseaseHehealed,AndinPunturuttitome,e'enme,HimselfHerevealed.

--St.Appar.VI.43.1.

SwamifollowshispraisewithapleaforservicetoSiva:

“FollowTruth;speakthetruthboldlyandcherishtheHinduDharmawhichseesallmankindasbelongingtothegreatfamilyofSivaandSakti,andserveoneandallinhumilityandlove.ThisisSivathondu.”

Theyagjna-sadhanawhichSwamiinitiatedattheSivathondanNilayam,wasanattemptatthesacrificeoftheself,aself-givingindedicatedservicetoamelioratethephysical,social,andspiritualneedsofourfellow-brethren.IftheSivathondarmeditatedtogetherinsilence,theywouldfeelthesenseofbelongingtoaholyorderwhichworkedfortheattainmentofSivaJnanam.

“WillyenotgatherintheSivathondanNilayamAndgainthepeaceofcontemplation?”

--181.

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Inthesejnanayagnas,oldandyoung,richandpoor,menandwomen,seekersoftruthandofworldlywisdom, and those intent on the pursuit ofjnana orkarma orbhakti margaswould encounter each other in mutual dialogue. They would come together to seek thewisdomofSiva,bymeditatingontheincantationsoftheTirumuraiSaints,andothersacredTextsandNatchintanai,allofwhichhelpopenout thesecretchambersintheirheartsforthedivinegracetohaveitsfullplay.

“PeerlessartThou;DivinefatherartThou.MywealthartThou:solaceofLifeartThou.

--Natchintanai.313.

ThuswouldtheyrespondtotheappealofSt.Appar'sDasaMarga--therelationshipoftheseekerinthepositionofaservitor,andGodintheroleofaSupremeTeacher.TheywouldsingthisDevaramwhichSwamioftensang:

Thoutomeartparents,Lord,ThouallkinsmenthatIneed,Thoutomeartlovedonesfair,Thouarttreasurerichindeed.Family,friends,homeartThou.LifeandjoyIdrawfromThee;Falseworld'sgoodsbyTheeIleave.Forgold,pearlandwealthartThoutome.

--St.Appar.VI95.1.

SwamiwarnsusthatmancannotserveGodandtheworldatthesametime.HemustatalltimeslearntoserveGodalone.Hisbody,mindandsoulmustbetunedtodoSivaThondu.Hemust befearless in thepursuitofTruth.Purity,desirelessness,humility, compassionandchastityareessentialbeforeanymancanclaim tobe the servitorofSiva. Inorder toprepare for theworldlyvocations,manreceives trainingforanumberofyearsbeforehecanenrollhimselfasadoctor,lawyerorteacher.HowmuchmorestrenuousshouldbethepreparationtoservetheSuprememaster,Siva?

“We'llnotfeelrestrainedtowithholdfromgiving.Butevincelovetooneandallalike.Inheritorsareweofendlessbliss!Tononearewesubject!TheLordofThillai'sFeetshallwereflect.AndpineweforLanka,ourmotherland.

--Natchintanai.315.

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SwamiwouldalsosingthesongofSt.Appar,thatmanistheinheritorofSiva'sinfinity,andasservitor toSiva, theSupreme,heshallnotoweallegiancetoanyotherpowersonearth.

“Nomanholdsswayo'erus,Nordeathnorhellfearwe;Notremblings,griefsofmind,Nopainsnorcringingssee.Joy,daybyday,unchangedIsours,forweareHis,Hisever,whodothreign,OurSankara,inbliss.HeretoHisFeetwe'vecome,Feetasfairasfloweretsfresh;SeehowHisearsdivineRingandwhiteconchshellswear.

--St.Appar.VI.98.1.

InthiswaySwamimadehisdevoteesdevelopthespiritofselflessservice.

“ServeHimbypraise,bytheactionofthehand,bytouchandsight,bythepowerofthemindandsoul,andsuchdedicatedworkwilltakeyoutothesupremegoalofSiva:

“ThereisonethingthatmanimploresofSiva,ifheistoserveHimuntoaeonsasHisbondsman.HispledgeofeternalservitudecanonlybefulfilledwithHisGrace,andsobyceaselesscontemplationcanSivablossomintheheartsofthedevotees.”

St.Apparintheseventhcentury,andSwamiinthetwentiethcenturyhavedemonstratedtheefficacyofSivathondutoattainTruth,hereandnow,intimeandeternity.

ST.SUNDARAMURTHINAYANARANDSWAMI

HowcanmantunehimselftoreceivethisfountainofGracefromSiva?WithoutGracemanwillcontinuetowallowinmaterialbondage,ignoranceanddesire.withoutfreeinghimselffrom these strongcordsof attachment,mancannotbecomea fit receptacle to receive theGraceoftheLord.subjectasmanistodesireandfear,heneedstheguidanceoftheGuru,whoalonecanmakehimknowhisowntrueSelf.

Swami reiterates the need to“Know Thyself by thyself'. “Let the lamp light of the

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Gurubeusedtolightyourheart,andwhenyouseeyourselfasothersseeyou,andalsoseewithinyouthelightofGodradiatingitsrays,thenwillyougraduallybegintoseetherealSelfinyou.”

ThisistheYogamargafollowedbySt.Sundarar, whoexemplifiedinhisrealisation,therelationshipofafriendwithGodashisintimatefriend.

InconsonancewiththesymphonyofSt.Sundaramurthy,Swamitaughtawayoflifethatbestows discrimination, andsantham--peace with understanding, the peace thatstrengthens, unifies and illumines our souls,whilewe are still engaged in pursuing ourdutiesandobligations in theworld.Hedissuadedasceticismand flight to the forest, anduseofochregarbtoproclaimtheinnerrenunciation!HesharedtheaffinityofseekingGodasagoodcompanionwiththebardofTiruvarur.

ManysongsinNatchintanaiechoSt.SundaramurthiNayanar'sbreadthofvision,andthebeautyofperfectrenunciationofamanofGodtothesupremeWillofParaSivam.Swamistirred everyone to live in the world and realize God as hisBest Friend, exactly as St.Sundarardid,callinguponHimtoguideandshelterhimateverycrucialeventinhislife,and tosharehis joysandsorrows.Hewould teach theyoungboysandgirls tosing thefirstDevaramof this lovingbondsman,whocalledSiva amadman, in the samewayasChellappaSwamiwascalledamadman:

The love of God shines in this first hymnwhich unfolds one of St. Sundarar's crucialexperienceofdivinegrace.

“Omadmanwiththemoon-crownedhair,Thoulordwhoartthefountofgrace,HowcouldIbeartoforget?MysoulhathaplaceforThee,Venney-nallur,in“Grace'sshrine,”SouthofthestreamofPennai,thereMyfather,Ibecameallthine;HowcouldInowmyselfforswear?”

--St.Sundarar.VIII.1.1.

SwamiwouldmakesomeoftheyoungaspirantswhoweredrawntothepathofYogatosingthehymnsofthisgreatSaintduringtheeveninghoursathisHermitage.

“AhMe!Ihaveleftthepathofloveandservicepure!NowknowIwellthemeaningofmysicknessandmypain.IwillariseandgoandworshipatAarur;Whatfolly!howlongcanIremainapartfromThee?

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Mypearl,mydiamondrare,ThoukingofgreatAarur.”

--St.Sundarar.VII.51.1.

St.Sundarar'smostfamoustestamentofFaithasexpressedin,

“EternalallegiancetoTheealoneIowe--Tononeelse”.

VII.95.1.

was another of Swami's favorite hymns,which hewould sing frequently andmake hisdevoteesjoininthechorus.

Our Gurunathan would sometimes greet his devotees with the popular hymn of St.SundararonthemagnificatofNamasivaya:

“Linkedtonaughtelseinlife,mymindthinksonlyofThyHolyFeet.I'mbornanew,fromthistimeforthIpassthewayofbirthnomore.InKodumudi,Lordaustere,wherewisemenTheewithpraisesgreet,EvenifIforgetThee,mytonguewillutteradoringlyNamasivaya.

--St.Sundarar.VII.48.1.

The songster Thuraippah would take up the refrain in his sweet voice, the song fromNatchintanaiontheremembranceoftheLord'sName:

“SingyeinjoyfulstrainsSiva,Siva.ThefelicitythatgeneratesfromtheWord,Icannotrecount,exceptbeimmersedinit.Thesourceofknowledgeisminewithoutlearning.Thekeyofexistenceliesinthepalmofmyhand.”

--Natchintanai.18.

FilledwiththefervoroftheSaivaSaints,Swamiwouldoftensay‘YouandIbelongtotheholygalaxyoftheservitorsofSiva.'Seeingapiousdevoteeindistress,heonceexclaimed,'LeaveitatHisFeetasdidSt.Sundarar,'andbegantosingtheShakespeareanOde,“Fearno more the heat of the sun,” inorder to dissociate the distress from the sufferer, in

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comradeship. Hewould consume by the flame of his Yogic gaze, the lack of faith andpurity among thedoubtingvotarieswho soughthis solace.Hewould admonish them toquietenthemind:

“Yourfriendiswithin.Tapatthedoorandkeepontapping,tillHeopensit.CallonHimincessantly.ChantHisNameandHewillrespondasHedidtoSt.Sundarar.”

ComeThouOhSiva!Heedourcallandcome!ThouwondrousOneinmanifoldforms,OhpureOnewhodoththecosmicdance.StainlessartThouwithSaktibythyside,IlluminedrockoftheVedicseers--Come,Comeuntous!

ST.MANICAVASAGARANDSWAMI

In the exaltedmomentswhenSwami recalled the gracious acts ofHisGuru, and in hisfinestNatchintanai songs on Sri Chellappa Swami, he reminded us powerfully of St.Manicavasagar.WeunderstandSwami'sGuru-Gemsbetter throughTiruvacagam, whichreveal theSaint'sall-consumingLove forHisGod-Guru,whomadehimHisownat thefootoftheKurunthatree.

“ThougavestThyselftomeandThoudidsttakeme.BeneficentLord!Tellmewhosegainsaremore?EverlastingBlisshaveIscoredonmyside.Whathastthouaddedfrommeandmylargess?OhLord,whoareenshrinedintheessenceofMan,Siva,dwellerinthegreatholyshrine,Fathermine!Thoudid'stcometofortifymybody.NaughthaveItogiveTheeinreturn!

--Tiruvacagam.22.10.

AgaininTiruVenba(47)St.ManicavasagarsingsofHisGuru,asthedivinepanaceaforallhumanillsandgriefs:

“Hestoodbeforeme,Routingallmypastdeedsgoodandbad,ThegreatRulerwhocanexterminatebirths,LordofSouthwhodwellsinPerunturai.BenevolentwielderofGrace,Balmofallhumanills.

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OurGurunathanwouldrecallthatTiruperunturaiwasnotsomethingoutside,butwasthesanctum in the cave of the heart, where the innerGuru resides. In an intense fervor ofconsecration,Swamihas sung adoringly on thewonder of the supreme surrender to hisGuru,SageChellappar,whomhecalledfondlyastheLordofLanka,HisblessedAbode:

“Hesearchedformeinthecoconut-grovedLankaandmademeHisown--Hewhomnonecanever,everapprehend;Heitwaswhomademeknowmyself,inandthroughmyself.SoentrancingwasHislove,moretenderthanthedeeploveofmymother.”

--Natchintanai.142.

THEONEINMANYARTTHOU

Manmustheedtheurgetofreehimselffromfiniteimpediments,andlearntosurrenderattheFeetoftheSatGuru,whowillrevolvehiminthecrucibleoftheLord'sGrace,tillfinallyhecomesoutwithanewsighttoexperienceHispowerdivineandblissineffable.

ThuswehailSwamiasanilluminedSeerofthetwentiethcenturyinthedirecttraditionoftheSaivaSaints.However,hisuniversalitywasall comprehensive thatwhoevercame tohim for solace, hewould speak in his tradition and religious perspective. He spoke thelanguageofChristwiththeChristionadherents.ToaMuslim,hewouldutterthewordsoftheProphet;HegreetedtheBuddhistwiththeblessingsoftheTripleGem,andtheHindusunderstoodhimastheperennialsourceofSiva'sGrace.Allofthemlookeduptohimasthesubstratumofeternaltruth.

OnmanyoccasionswouldheplaytheroleoftheYogiswaraKrishna,whenhediscoursedonthedialectsofYoga-MargaasenunciatedintheBhagawadGita,andbadeusworkandworshipsteadfastlywithoutthemotiveofselfgratification.

Again, likeMuruga,hewouldchastisetheaggressiveelementsinus,andbidusgiveupviolence and passion and turn to victorious living in the active service of God. SwamipursuedtheleastofusasdidMuruganwithValli,andsoughtourweakvesselstofillwithhiselixirofgrace.In thisprocess,hebroughtupour impureelements to thesurfaceandexternalexposure,onlytorequiteuswithimmeasurablelove.Hiswasthewisdomoftheelephant-God who protects His own from perils known and unknown. On countlesssituations,hewouldassume the roleof theeverwisePillaiyar,whoshielded theseekersfrom stumbling into obstacles and confusion. When he fed us with manna sweet andnourished us so tenderly in all planes of existence, he was truly the divine MotherThayalnayaky,onwhoselapwebaskedinthewarmthoflove.

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In great moments, He sat likeDakshinamurthi, immersed in transcendental silence, andtaught us the greatest truth of knowing the Self, and led us to experience the bliss ofSummaIruinserenequiescence.

Thedewdroponthelotusleafistangentbutnotadherent.SoisHeinmySelf.Hisshaftoflight is switched on to enlighten us. Ultimate, unheard, unreached, unthought, unseen,unspoken--thinker,listener,seer,speaker,andfore-knowerofthatinnerperson,everyonediscoveredthatHeishimSelf,withoutacentreandacircumference!

OurGurunathanembodiedthisunifiedexperienceofRealityasasingletimelessmomentofdivineself-manifestation.Werecallhisbeautifultestament:

DearlylovedKandan,

Thisisthemessageofthishumbleself.Knowthou,therestingplaceofthislowlyselfistheshelterofeachbeing'sheart,theshadeofthetreesandthejunctions.Heedtheworldoftheseer:

“Firstresolveandthenact.ItisignobleToretractafterresolution.”

Yours--

YogaSwami.

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GURUVACAGAM

These are theWords of theGuru translated byMa.C. Thurairajasigham and the late T.Muttucumaru at Swami's behest. They appeared from time to time in theSivathondanjournal between 1949 and 1961 under the titles ofGood Thoughts, Grace Ambrosia,UpadeshaManjari,theAmbrosiaofDivineGraceandtheTestimonyoftheGuru.Wegivebelowarevisedversionwithnewcaptions:

I.

SANMARGA.I--X

WearetheservitorsofSiva.

Noharmwillbefallus,ifwithoutforgettingwemeditateon

theholymantramthatwehaveneitherbeginningnorend,

neitherbirthordeath,neitherdaynornight,neitherhappiness

norsorrow.

Whatyoucontemplate,thatyoubecome.

Persistentspiritualeffortisnecessary.Donotbecomediscouraged.

Thosewhofailtotoilwillnotreapanyreward.

Nopains,nogainsisafamiliarsayingintheworld.

perserveuntilyousuceed.Whydoyouconstantlyponderon

unworthypursuits?Banishthesefutileintentsandworship

Godwithafullheart.Acceptjoyfullyandcarryoutwhateveris

dispensedtoyou.Intheendeverythingwillleadyoutosuccess.

Performcheerfullywhateverworkanddutiesareassigned

toyou,andbeconvincedthateverthingthathappensisfor

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thebest.Itisso.

Youmayevenignorethesethingsaltogether.Bothcoursesare

aceptable.

Yourliberationdoesnotdependonactionorinaction.Donot

desiretobefreeofaction.Donotbecomeattachedtoaction.

Devoteyourselftothatwhichnaturallybefallsyou,whetherit

involvesactionorinaction.

--Natchintanai.368.

II.

Greaterthanlifeitselfisgoodconduct.Thosewhoconductthemselveswithrectitudepossesseverythingthatisworthwhile.Non-killing,non-stealing,non-vituperation,non-covetness,truthfulnessandhumility--theseareusefulassetsforvirtuousliving.

Inwhateverpursuitsyouareengaged,youshouldtrainyourselftoworkwithzeal,keennesssanddelight.Suchadisciplinewillleadyoutoacquresteadfastnessofthemind.Itisthenthattheminddevelopsthepowerofonepointedness,whichinturnwillleadyoutoenjoyanabundanceofanma-sakti.Thencefortheverythingwillbebright,andyouwillnotbedisturbedbytheagitationscausedbyseeingthedifferenceinobjects,asfriendsandfoes,lightanddarkness.

“Everythingoriginatesinme;everythingfindspermancyinme;inmeeverythingrevolvesindissolution.”--Somustwebecomesuffusedwithsuchpurethoughts.Further,wemustfrequentlymeditateasfollows:“NothingdoIlack;everyonelovesmeandItooloveall.”--Meditatingthus,oneshouldendeavourtoliveuptothisideal.Ifonecanpracticespiritualsadhanainthisway,thecapacitytoknoweverythingandthepowertodoanythingwilldevelopspontaneously.

--Natchintanai.369.

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AumTatSatAum

III.

WearetheservitorsofLordSiva.Welacknothing.OurdutyistoservetheLord.Itisthefundamentalgoalofourlifeinthisworld.

ThemoonfulfilsthewillofSiva.ThesunandotherplanetsalsocarryoutHisbidding.

Thegodsanddemons,andallotherbeingsarealsoengagedintheperformanceoftheLord'swork.

IneverythingdoweseethewillofSivaatwork.NotanatommovesbutbyHiswill--nothinggainedandnothinglost.Wecontinuetobeeverthesame.

Thereisnooneaboveusorsuperiortous;goodandevilcannotaffectus.Thereisnobeginningandnoendforus.Wehavenolikesordislikes;wehavenodesireformaterialgoods.Thespectreoftheminddoesnothauntus;neitherareweboundbythelimitationsofplace,timeorcausation.Wesimplybearwitnesstoeverythingaroundus.

Aum!TatSatAum!

IV.

WearetheservitorsofSiva;

Siva'sservitorsarewe

WeareSivanadiyar;

Sivanadiyararewe.

ThisisSariyai--moralexcellence

ThisisKriyai--service

ThisisYoga--harmony

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ThisisJnana--wisdom.

Thisisthesacredmystery.InthisTruthliesthesoveriegnremedy.

Steadfastcontemplationleadstotheblissofserenity.

Acontemplativeisnotswayedbyrulesofconduct.AnasceticlifeoffastingandnormsofdisciplinehavenoimpactontheseardentservitorsofSiva.

Thesenoblelegionhavesolived,anddoliveandshallcontinuetoliveitheworldeversospontaneously.Noonecanfathomtheirgreatness.Thesweetnessofsugar-candycanonlyberelishedbythosewhohavetastedit.

1.OruPollappumillai--Intrinsicevilthereisnot.

2.EppavoMudinthaKaariyam--Thatiswhatitis--AccomplishedisHisWill.

3.Naamariyom--Weknownot.

4.MuluvathumUnmai--AllThatIS,isTruthAbolute.

--Natchintanai.371

V.

BelieveinGod;BelieveinHimwithperfecttrust.Consider

Himassweeterthanthesweetestofearthlyjoys.Ponderthat

HeistheincomparableOne.ReflectonHisglorynight

anddayandatalltimes.Lettheconstantremembranceof

Himfilltheintersticesofyourbeing.

Meditatethat,“Iamnaught--HealoneIs.”

LettheworshipofGodbethegoalofyourlife.

Whatsoeveryouthink,thatyoubecome.

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CherishtheLordintherecessofyourheart.

Everything,everywhereissubjecttoHisWill.

UltimatelyitwillbeseenthatheisAllinAll.

--372.

SivaPerumanisthenon-dualReality.

IgloryincontemplatingthatHeandIareinseparablylinkedin

Oneness.

Whateveroneyearnsfor,thathebecomes.

ThereforemeditatethatThouandHeareinunison.Thenshall

allthyactspulsateasHisacts.

TheSupremeRealityIsHe.Heisimmanenteverywhere.

TheOnehasassumedmanyforms.

Heisbeyondbirthanddeath,transcendingtimeand

timelessness;

Heiseternal,andeverunchanging.

TheperfectionofTruthilluminesAll.

--Natchintanai.373.

VI.

Themindflitslikeaprancingmonkey.

Oneknowsnothowtoquellitsfrolics;Wellsaid.

Thereisafineremedywithinyou.Perhapsyouhaveforgotten

it.Listen.

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Takeindailythemedicineof'SivaDhyanam'--contemplation

ofSiva.

Thepranksoftheimpishmindwillbesubdued.

Whenyoutakeit,mixitwithadecoctionwhichalsoyoupossess.

Restraintofthetongueandcontrolofdesiresaretheingredients

whichformthedecoction.Eventhiswillnotsuffice.

Everythingdependsonthecorrectdiet.Andthattooiswithin

yourcontrol.

Thiswillconsistofbalanceddiet,adequatesleepandmoderateexercise.Thusfulfilmentisassured.

FollowthisprescriptionforthewellbeingofyourSoul.

Ifoneyearnstocontrolandsubduethemindfully,oneshould

practiseSivaDhyanam--contemplationonSiva.

ItistheceaselessandconstantremembranceofSiva.

Hewillthenbegintoconcentratestepbystepandfocushismind

ontheOneSupremeReality.

Peace,serenity,patienceandendurancewillthenblossom

withinhim.

Hismindwillbebrimmingwithcontentment.Praiseorblame

willnotaffecthim;Hewilldwellinthelightofhisinnerself;

Hewillradiatebenevolenceandthegoodofothersshallbecome

hisownblessedness.

Ifonetakesahandlampatnight,willhefalterinthedark?

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Hewillnotstumble.Like-wisenoevilcanshadowthepath

ofhimwhomeditatesonSiva?Hewillnotseeanyimperfection.

Practiceisbetterthanprecept.

Ill-willhasnoplacewheregood-willreigns.

--Natchintanai.374-375.

VII.

TheWisewhohaveknowntheSelf,inwhoseheartisenthroned

theLord,willnotbedeludedbythejoysandsorrowsofthe

earth,butwilllivebenignlyintheworldasthedropsofwater

floatingonthelotusblooms.Thosewhodonotcultivate

discriminationwillbeunequaltofacethechallengesoflife.

Thewisemanwhopractisesdispassionandfostersself-

knowledgewillovercometheswayofgoodandbadforces,and

ceasetobeselfishandself-centered.Itiscertainthathewill

attaintheabidingfelicityoftheLord'sblessedFeet.

ThoseignorantofthisPathwillbesubjecttomuchconfusionand

bewilderment.

Asthebeesrejoiceinsippingthehoneytheflowersaftera

longquest,soalsodothadevoteeexperienceblissaftersearching

inthepetalsofhisheart,andbyceaselessworshipshallhefind

thehoneyofimmortality.

Hewillnolongerbetossedbyshiftingvalues.

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Beholdafarmerwhotillshisfield,sowspaddy,separatesthe

weedfromthegrowingplantandgathersthecorninthe

fullnessoftime.

Evensodothadevoutworkertillfieldofhisheartwhere

abidesSiva.

Hesowstheseedofdevotion,plucksouttheextraneousweeds

oflust,anger,desire,cruelty,andenvy,andenjoystheharvest

ofplentitudeinSivamSarvamayam.

VIII.

Lo,Sivalooksuponthehumanbeingswithjoy,asblossomsof

beautyadorningthegardenofHisworld.

Thegoldsmithmeltsthegoldandfashionsfromitmanyanornament.

Siva,therenownedgoldsmithtakesthemoltengoldofthesoul,

andfashionsmanyajewelfordiversepurposes.

Thephysicianhealsmanyanailmentbyprescribingefficacious

decoction,madeupofdifferentmedicinalherbs.

SotooourgreatDivinePhysicianhealsmanyanafflication

oftheSoulbyadmonishingablendofthegrossandsubtle

matterandsecuresforiteternalbliss.

Themotherdelightsinseeingherchildhappyandpresentshim

withmanytoys.Sotooarewe,thechildrenofParama-Siva,

richlyblessedbyHismanifoldgiftsoflove.

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Theenlightenedoneswillnotyeildtothetemptationsofthe

deludingsenses,becausetheyknowtheTruth,thattheAtma

istheEternalSelf.

Theywillnotyeildtothesorrowsofdesireandattachment.

TheirgloryisextolledbytheVedasandAgamas.

TrulytheirpresenceonearthemanatesanunseenpowerofLove.

ThisisthesecretofvictoriousLiving.

-376.

IX.

OhMan!ThouartTruth!ThouartGoodness!Can

aughtharmthee?

Thouartomnipresent!InEternityartThou.

Asthelionroamsabouttheforestwithmightymain,soregally

dothoutoomoveinthedomainoftheworld.

Undernocircumstanceshouldyoufalter.

Thereisnothinguniqueinthisworld.TruthabidesinAll.

Goodwillprevailseverywhere.

OhMan!Seeknottoassertauthorityoveranyoneoranything

inthisworld.

Alwaysbeawitness.Nobilityisyourheritage.

Itcannotbeinheritedbyanystratagem.

Thatart.Itisso.Allelseisamirage.

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Thouartneitherignorancenorknowledge.

ThouartParamatma.AumTatSatAum.

OhMan!Practicepatience.

ItisthekeytoknowThyself.

Grievenot!Joyandsorrowarepartofthephenomenaofthe

world

ThouartConciousnesspure.

Nothingneedoverpoweryou.Bevigilantandeverwakeful.

UsethekeyofSiva-Dhyanamtoopentheavenuetoeverlasting

Mukti,thebeautificstateofliberation.

Thereaftereverythingwillberevealedtoyou.

AumSanti,Santi,Santi.

--377.

OhFriend!Whohastheperogativetodeclaretheeasasinner?

ArtthounotafacetofSiva?Hasthouforgottenit?

Repeatceaselessly,AumTatSatandsurrenderyourselffully

atHisFeet.

DonotreglectmeditationonSiva.Ultimatelyallwillbewell.

Freethyselffromthebondsofeffortandeffortlessness.

Ofwhatuseisamultitudeofwords?Arichharvestcanresult

onlyoutofafruitfulsoil.

Fearnot.WearethebondsmenofSiva,

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EvenasSivaisimmortal,sotooareWe.

Heatandcold,joyandsorrow,youthandagearebutthe

concomitantsofnature.

Whyneedwebeafflictedbythereactionsofourdeeds?Let

thetideofcauseandeffectriseandebbinthenaturalprocess.

Rememberthatweareeternal.Weareimperishable.

Truthcannotbenegated.

Whatisnotcannotbeequatedwithwhatis.

ThereisnaughtbutfelicityforuswhobidebySiva'sWill.

WhenwehavesurrenderedeverythingatSiva'sFeet,wecan

neversufferfromwantorgreed.

Wearethemulti-coloredgemsstrungtothecordofSiva.

Thecordshallneverbereftasunder,norshallwesufferany

separation.Whyexpoundfuther?

AumShanti,Shanti,Shanti.

--Natchintanai.378.

X

TheSouliseternal;undifferentiated;ItisPerfection.

Thebodyismortal;(differentiated)subjecttoseparation.

Whenthisisso,howthencanweequatethetwo?

Ifweattempttodoit,cantherebeanythingmoresacrilegious?

Thesouliseverlasting.Itissupreme.

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Thebodyhasabirthandissubjecttooverlordship.

Whenthisisso,canwecomparethesetwo?Suchcomparisons

areodious.

TheSouliswisdomintrinsic?Itisimmaculatepurity.

Thebodysavoursofignoranceandisimpure.

Whatfollyisittocomparethesetwo?

--379.

TheSoulisradiance,selfluminous.

Thebodyisbynatureveiledindarkness.Canwedrawany

parallelbetweenthetwo?

Hewhoconceiveshimselfasabodyislikeuntoaman,who

thinksthatheismadeupofthepotter'sclay.

Heisanilluminedman,whoconsidershimselfperfect,

immortalandenlightened.Eventhegodscannotequalhimin

stature.

Hewhotuneshimselftobetranquilinthemidstofdiscordant

situations,whorealisesthatheischangelessandisofthe

essenceofPuritywillbeextolledbythesagesasaSeer.

Howcanwesaythattheworldisanentityandthebodytoo,

whentheVedasandAgamasproclaimthattheSupremeOne

aloneisimmanentinthisuniverse,andthatItaloneisall-

pervasive,withnothingelsebesideitorbeyondit?Itisnot

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Ignorancetothinkthattheobjectivephenomenaandthebody

canexistindependantoftheSupremeOne?

SangtheSagesofold:“ThouArtOne;InmanyartThoutoo.”

ThusitisclearthatthereisnothingapartfromtheSupreme

One.HisWillprevailsfromeverlastingtoeverlasting.

TheWord--ItvibratesinthelightofPeace--Mounam.

TheAct--ItpulsatesinthelightofPeace--Mounam.

EverythingradiatestheeffulgenceofPeacePerfect

Peace.

--Natchintanai.380.

Sivathondan.Vol.XIV.1949--

Vol.XXIII.1960.

GRACEAMBROSIA.I-VIII

I.

FollowthouthepreceptsoftheSeersingeneralandtheutter-ancesoftheFourSaints.

Moralrectitudeisexcellent;Itisthesymbolofgoodbreeding;Itgivessweetcontent.

Worshipthyancestalpreceptors.

WalkinthefootstepsoftheGreatMasters.

Loveallasthouloveththyself.

Heaveninwithinyou.

Thisworldwanesandwaxesinconstantsuccession.

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TheLordpervadesinwater,air,ether,skyandland.

ThereisharmonyinthisUniverse.

StudyKalladam.Donotengageinargumentwiththesceptics.

NoteventheminutestatommoveswithoutHiswill.Ifyeknowthis,youwillrealisetheTruth.

Ifyouaretruetoyourownself,theneverythingwillbewell.Thoucan'stmakeGod,thybondsman.

BeThouatPeace--AttaintheFreedomofBeing--Equalmayyoube!

ImmerseinthetheAwarenessofSilence.Thereisnothingbeyondit.

Justashousesareusefultodwell,soarethereligionsusefulstepsinaman'slife.

BeholdtheLordineverythingintheworld.AbideyeinReality;ItabidesinThee.

Thouneednotgoinsearchofanyone.Distinctionsbetweengreatandsmallshallrecedetothebackground.DiversearetheformsthatemanatefromtheOne.

II.

TheLordandIareinseparable.Thereforeitbehavesmetokeepmyselfpure,andsanctifythebodyasafittingabodeforHim.

Blessedistheservicetotheworld.BlessedarethosewhoserveinthecauseofSivathondu.

HeworshipsGodconstantlywhoworksinaspiritofdedication.

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IgnorancebeginstowanewhenyerealisethatGoddwellswithinyou.

Canthelegsusurptheworkofthehands?Sotoothefunctionofthelegscannotbedonebythehands.Hencehowcanwebeguileourselvesintodifferentiatingbetweenthegreatandsmallpersons?

Allareindispensable.

Inasmuchasthespiritabidesinaman'sbody,aidinghimtoeat,walkandsleep,soalsodoththespiritofGodmoveinthisUniverse.EverythingisHissport.

ThatThoumayestrealisetheBelovedwhorestsinthybosom,purityofmindandawholesomebodyareessential.

Thereisneithergainnorloss.

Thebodyisthyshelter.ThouarttheLord'sabode.

Wandernotbutpractisediscipline.

Themind'sfullnessisthetruestwealth.

Walkinthelightthouhast;Itiswrongtodeludeyourselfmerelytopleaseothers.

Deathtooisagame.

Illnessisasacrificialboonofgrace.

Goodconductisdearerthanlifeitself.

Whatthoudoethisforthineownself.Onecannothelpanother.

III.

WeareTHAT:WedonotbecomeTHAT.

346

Undernocircumstance,andfromnooneshouldwebeg.

Guruanddisciplearenotseperateentities.AllareTHAT.

Manmustenduresuffering.Itistheinvigoratingtonic.

Smileatthyselfwhensorrowbefallsyou.Joyandsorrowaffectonlythebody.

Controlthymindstepbystep.DirectthythoughtstoGodandlearntoconcentrateonHim

Freethyselffromthebondsofdesireandhatredforanyobject.

Discernwithequanimitypraiseandblame.

Inmattersofspirituality,donotassociatewiththosewhohavenodevotion.

Speakthetruthboldlyinthecompanyofpersons.

Letnottheswayofauthoritydeviateyoufromactingaccordingtoyourconscience.

Betterthantheknowledgegainedfrombooks,isthewisdombegotofnoblemen'sassociation.

Justice,Discrimination,CourageandTrutharetheSoul'sjewels.

Obediencetofearisthemarkofthecowards:ObeisancetoLoveisthehall-markofthestrong.

WhateverbelongstoyoushouldbesharedwithHim.

Bypointingatevil,onecannotpurgeevil;bymeansofgoodness,integrity,andlovecanevilbeovercome.

Amanwhohasnopatiencecannotbeamanofjustice.

“ThatIam;thatIabideineverybeing,”aretruthswhich

mostpeoplecannoteasilycomprehend.

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IV.

Betterthanscholarshipandbookknowledgeisthedescipline

ofinwardreflection,concentrationandremembrance.

TrueEducationshouldlifttheveilofignoranceinman.

Neverbedespondantthatyourprogenyhasnotincreased.

Thinknotthataccordingtomydecreeoryourdecree,thatthisuniverseistwain.

Hewhoispromptedtodogoodtoothersisinnatelyaccentuated

bythedesiretodogoodtohimself.

Selfinterestistheulteriormotive.

Neithertheworldnorthyneighborcanbeimproved.Seekye

firsttoimproveyourself.

ThepathofvirtuousconductistheonlypathofSanMargaknowntome.Itisuniversal.ThusIspeakinTruth.Itisuniversal.IntruthIspeakthus.ThisisthepathbywhichyecanknowyourSelf.

Sufficeittofollowthevirtuouscodeforrighteousliving.ThereneednotbeanyundueefforttoknowGod.

Hewhohasthestrengthofmindwillnotfalter.HewhoisconfusedwillnotrealisetheTruth.

V.

Intotheworldyoucameemptyhanded;Likewiseemptyhandedwillyouquitwhenthecallcomes.

IfyouaspireforMuktiinthisbirth,makethymindacrematoriumandreducetoashestheflamingdesiresthatarise

348

therein.

Changeanddecayregulateallobjectswithform:Themindtooisonewithformandhencemustsufferextinction.

Letnottheeffectsofpastdeedsriseinquicksuccessionandoverpoweryou.ChantthePanchakshara--themantraoftheFiveLetters.

TheLordGodisnotthecauseofGoodandEvil.

Thosesaintswhohavepurgedtheirmindsofpollutionwillnotbedefiledeveninthemidstofdross,everafter.

OnewordofGracewilldisentangleyoufromthemeshofpastactions.DonotdeludethyknowingselfrevealedtoyoubyHisGrace,withthyegoism.

TheWorldisapicture.

Ponderonthetermbrotherandscoundrelasofbalancedconnotation.

Lookuponthymotherinherassignedrole,andthedoginitsrole,andthyailmentinitsproperperspective,andactaccordingly.

Thisspaciousearthisagardenofmeditation.

Displaynotsweetnessbeforethedebased,andshakenotthebrasspotwithtamarind.

Heisbeauteouswhothoughcripledinbodyisnotcrippledinspirit.

VI.

MuktiisFreedomofBeing.Emacipationconsistsinsustainedenjoymentofunruffledserenity.

Donotentangleyourselfwiththosewhosowdiscord.

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TheLord'sWisdomcannotbeencompassedinbooks.

Brahmacharyaconsistsofadisciplinedlifeandconformstotheharmoniousconductofthebody,mind,andword.

PronouncethePranavamandtakerefugeintheLord.

Itisnotforyourwife,childrenorkinsmenthatyoushouldgrievefor.

'TisyourselfthatyouhavetosorrowmostaboutfornotknowingthySelf.

Ifonehasmoralexcellence,gracebefriendshim.

Ifhehastheperfectionofknowledge,gracebetideshim.

Ifhehastheaspirationforservice,graceabidesinhim.

ChastityisthequalityofloyaltytotheSupremeBeloved.

Menandwomenshouldpossessit.

Ifthereisaslurinyourdivineheritage,youcannotperformyourdutywell.

Eachmanmustperformhisownassignedduty(Svadharma),anditisfortheLordtovouchsafegraceonhim.

MydutyistodoHisbiddingandserve;itisHiswilltosuccourmeandshowerHisgrace.

Restrainthyhands:restrainthylegs;restrainthytongue;restrainthygenerativeorgan.Suchamanisawarrior.

Controlthymindwiththeaidof'discriminatingreason',andruleoverit.

VII.

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Curbtheinclinationforevilthoughts,anddonotwaittoactuntilitistoolate.Ahouseonfireshouldbeextinguishedatonceandnotlefttoburndown.

Theimageofillusionisthebody.Ithelpstopromoteegoism.Whystruggletoworkoutinvolvedarithmeticmentally?Itiseasiertosolveitwiththeaidofnecessaytoolssuchaspaper.Soalso,itiseasiertobeginwiththehelpofthebody,andthenseektheaidofthemind.Beginthereforetoworshipwithrituals,andproceedtotheworshipbythemind.

Bythedailyworshipinaholysanctuaryforanyear,inrighteousconformitytotheacceptedtradition,eventhechildlesswomencanenjoytheboonofprogeny.

Whetheritisaconsecratedlifeofrenunciation,oranyotherwalkoflife,showdeferenceasismeet.

Hewhoisinordinatelyambitiouscannotdohisdutywell.

Heisamanofwisdomwhowanderslikeaseemingdeadman,withoutundueattachments.

Astheall-pervasiveether,soistheLordall-pervading.

'MysticUnion'istheconjunctionoftheJivatmawiththeParamatma.

Know,thathewhobelievesthatGodiswithinhim,hasexperi-encedillumination.

Cultivateinwardpeaceofheart,eventhoughyouareinvolvedinthedailytaskslikeanyordinarymanoftheworld.BysinceredevotionyoucanrealiseIswaradirectly.

VIII.

Eventheasceticswhohaveadvancedinspiritualityareinclinedtobedraggedbytheweightofthesensesfive,whichtendto

351

breakallbarriers.ThereforedothouceaselesslymeditateonSivainordertoattainSelf-realisation.OnlyhewhohasbeenblessedbyHisGrace,cancontrolhissensesfive.ConstantlypraytoSiva.Whenamandistractshimselfwiththethingsoftheworld,thenwillattachmentsspringup.Fromattachmentsarisedesires.Desirebegetsvexingimpatience,andresentmentleadstoconfusion.Fromtheconflictoftensionscommencewrongdoing.ThereforefortifythyselfbySivaDhyanam--thecontemplationofSiva.

WhenwedeviatefromthepathofDharma,wecommitwrongsonaccountofourfrailnature.TheworshipofSivaalonecansaveusfromevilandgrantusstrength.Notallthetreasuresoftheworldcanhelpustosubjugateourunrulypassions.ThereforeinvokethedivineGrace,sothatthoushaltsteerclearfothefleetingambitofsensations,byadisciplinedmind.TheenlightenedonescalleditthepracticeofTapasorpenance.Resolutenesscannototherwisebeacquired,notevenbyprofuseofferingorsacrificialrituals.

Thebillowssurgefromthesea;sotooarisethewavesofthoughtsfromthemind.

Yogameansconfluence.SosaytheSeers.Wheneverwewanttogetatanobject,ourhandsmustworkinunison.LikewisewhenwewanttoattainGod-realisation,ourmindsmustworkinsteadfasthumilityandconcentration.Subjugationofthemindisnotaneasytask.Itcannotbedoneinadayorayear.Ifoneisalwaysvigilant,thecapriciousmindmayyeildalittletothepressureofrestraint.Ifoneknowsthesecrettalismantocontroltherebelliousmind,andbringitundersubmissiontotheLord'sWill,itwillsignalasignificantconquest.

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AumTatSatAum--ThataloneisReal.

Sivathondan.Vol.XXIII.Nos.8-12.1960.

Vol.XXIV.Nos.1-7.1961.

353

THEJNANA-YATRAI

PILGRIMAGEPAREXCELLENCE

HarktotheholychantoftheworkersofSiva--Treesintheirtrembling,starsintheircircling,PauseastheylisttotheNatchintanaiofSivathondar.Willyenotjoinintheirtriumphalmarch?Inalldirections,eastandwest,northandsouth,TheGreatGuru'scall'deprofundis'resounds,Transcendingtimeandspace,thoughtandword,--Thattheseenandunseen,sentientandinsentient,AllthatembracethisearthareknitInOnenessindivisible,UnderthebannerofSiva--OurLord.

Lifeisaperpetualjourney.Themovementofbirthanddeathbetokensbutonestageinthisjourney of life. In the objective and subjective spheres of existence, man enacts thispilgrimage par excellence. In the goodly realms of “being and becoming,” he hasmanymansions in which he rests, before he resumes his march. In the silence of Sivam isembeddedthedynamismofSakti;inthepotencyof'Pranavam,'theWordthatwasatthebeginning, is sustained the movement of the five-fold activities of Siva--creation,preservation,dissolution,involutionandresuscitationbyGrace.

The blessed sons of Lord Siva and his counterpart, the divine Mother Parwathi,--SriGaneshandSriSubramanya--demonstratedthefirstofsuchjourneys,hallowedbygrace.SriGanesh-Pillayar--whocameroundtheFather-MotheratMountKailasattainedthegoalmuchmorequickly thanSriSubramanyawhocircumambulated theearthonhispeacockchariot. This puranic story brings out the significance ofSthala Yatrai, or worshipfuljourneys.

Inthejourneyoflife,manencountersmanifolddifficulties.SaivaSiddhantamisawayoflife,dear to thedevoteesofLordSiva.Theholy treatiseswhichexpound this systemofthoughtandwayoflifeclearlyenunciatethegoal,thesupremeendofthejourneyofman.Thesoulofman,theeternalVeritythatknowsnobeginning,norend,thatwhichremainswhiletherestchangeanddecay,arisesfromthestuporofignorance,embeddedasitisinthefettersofthethreemalas--(anavam,kanmam,andmaya)-- andturnsitsgazeuponthePathi,thesupremeLordofinvolution.

InbountifulGrace,HequidesthesoulofmaninthisjourneytoHisFeet.TheGraceoftheGuru works in wondrous ways and guides man through path-ways of delusion anddarkness purifying his categories of perception, cognition and conation, and helps himpursueactionattamasic,rajasic orsattvic levels,motivatedbytheurgetoattaintheholy

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FeetofLordSiva.Thejourney'sEndisbeautifullysummedupbySt.MeykandaDevarintheeleventhsutraofSivaJnanaBotham:--

“Inunforgettinglove,thesoulreachestheFeetofSiva.”

In the lightof this saying, the journeysodevoutlyundertakenby the“SivaThondan”--aservant of Siva--significantly connotes the attainment of self-realisation leading to God-realisation,byfollowingthepathofDharma--SivaNeri--expoundedintheholytreatisesoftheSaivasaints,andimmortalisedintheheart-meltingDevaramsandPsalmsoftheSaivaSeers--St. TiruJnanasambandar, St. Appar, St. Sundarar, St. Manicavacagar and St.Tirumular. These Seers have enshrined in glorious poesy, the unspeakable charm andpower of the shrines and temples they visited. Theirs was not a commerce with stoneimages and sculptured deities. In direct touch with the gracious Feet of God, whosemanifoldmanifestations theyworshipped fromMount Kailas to Cape Comorin, we seethemasthepilgrimsofeternityradiatingloveandlight,wherevertheirholyfeettrod.

THESADHANAOFPADA-YATRAI

Their Pada-Yatrai--pilgrimage to the famous temples, abodes of Lord Siva with SaktisymbolisingHisGraceandpower,formssomeofthefascinatingchaptersinthespiritualheritage of the Hindus, and keeps the undying flame of Hinduism burning undimmed,downtheages.TheSupremeLordSiva, transcendentandwithoutform,assumesaformandname,andtakesHisabodeatsanctifiedplacesinordertodrawthesoulofmanuntoHim. Ingrace,Heopens to thesoulofman thedoorof liberationandadmitshim to theblissof“Para-mukti.”

--Natchintanai.236.

ThusSivaThondu includes the pilgrimage to holy temples andworship ofHis graciousmanifestation in the different sanctuaries. Service to his fellowmen, acts of dedicatedservice and performance of rites and rituals based on the enlightened understanding andknowledgeof theGuru's teachings, integrated by the overflowing love for theLord andGuru, and seeing himself in different relationships toSiva-- these are the revelationscontainedintheBooksoftheconsecratedSaivaSeers.ThedevoteesofSivatodayneedtocontemplateonthesepotentpsalmsoftheSaiviteSaintsandemulatetheirhallowedactsofservice.

EverySivathondanmustunderstandthefullsignificanceofpurityandpeaceatalllevelsinthe layers of his being. Standing before the shrines of Tiruvarur, Tiruvaiaru, Thillai orKanchi,St.Appar,St.SambandarandSt.ManicavasagarpouredtheirloveofferingsattheroseateFeetof theLordof thatabode,andhence it is that these templesbecamechargedwiththemagneticpoweroftheLivingPresenceoftheLord.

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Thestillsmallvoiceinthetempleofman'sinnerbeingrespondedtothesymphonyoftheprimal sound--Aum--thatpealed forth from the loftygopurambellsof these temples andcommingledinthevibrationoftheLord.EversingingHispraises, thesemahayogisandseers stood in serene silence of supreme surrender, as did St.Manicavasagar before theLordofThillar.Eveninhisunspeakablejoy,heremembersthesadplightofthemanywhocould not join him in his sacred pilgrimage.We hear his poignant call to all the devoutlovers ofSiva--SivaThondar-- to join him in his triumphal entry into the holy realmofSiva-nagar,thecityofSivawhichmarksthejourney'send.

“Loiternot;AriseyeandjoinThehappybank:thejourneyisnotfar,There'syettime;HasteyebeforeThegatesofthecityofSivaareclosed.Withpaeansofpraise,wepresson,on.”

--Tiruvacagam:Pilgrim-Song

viii.45.5

Suchatunefulvoiceisheardtodayinourlandofbeauteouspalmsandsea-girtshores.

“This,ourLandwherelovingdevoteessinghispraise,This,ourLandwhereLordSivaispleasedtotakehisabode,This,ourlandstandsrevealedinitsfulleststatureByourGuru,whomeltsusallinthewebofhisLove.

--Natchintanai.22.

ThecallisforalllowlyservantsofSivatoprepareforthegreatjourney.Whoknows?Inharmlessnessandacquiescence toHiswill liesourpeace.Truth is thewayand thegoal,andsogirdupyour loinswith thearmourofpurityand righteousness.Thegraceof theGuru isyourbestprotection,asyousetouton thisunchartered'yatrai' (pilgrimage) andkeeponchantingthenameoftheLord.

ThenwilldawnonyouthehappyrealisationthatSivanotonlypervadestheuniverse,butistheindwellerwhoreignssupremewithinyou.--“Sivamartall.”

ThetrueSivathondancannotbeastaticperson.Ineveryactofhis,ineverywordofhisandineverypassingthoughtandfeelingthatsurgesfromhismindandheart,heisservingtheLord.TheGuruisforeverpursuingthedevotee, inasmuchas thedevoteefillshisheartwith immeasurable love for his Master. “The worshipful journey cannot wait one'sconvenience,andhencetarrynot;uniteunderthebannerofSivaYogaSwami, themasterSivaThondan,andstartthesacrificialmarch--Padayatrai--withfaithandcourage.”

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“TheSiva Thondan is the torch-bearer. He walks before and after the procession andalongsideofSivaThondar.Eachonewillwalkaccordingtohismeasure,butallwillfollowspontaneously therhythmof themasterGuru.”Thus is relayedthestirringchordsof thepeacemarch,not insoftstrainsofThodi orMukariragas,butinthevibrantmelodiesofKalyani andHamsathvani ragas, by the SatGuru seated in his lowly Asharm atColumbuturai.

Thusbeginsthejourneythathasnobeginningandnoend,withtheSivaGuru'sincantation:

“ThatthedevoteesofSivamaygetbeyondthegripofcognition,perceptionandvolition,marchon,marchonward.

ThattheSivaThondarmayreverberatetheresonanceoftheTruththatshallmakethemfree,marchon.

ThatthelegionofSivamayenrichtheirexperienceofSivohamandrealisetheOnenessofLife,marchon.

ThattheservitorsofSivamaylearntolivetogether,servetogetherandlovetogetherinabsolutesurrenderwithmineandthineeffaced,marchon,marchonward!”

This in short is the significance of theworshipful journey calledYatrai Valipaadu. The'foot-march'isanobjectivedemonstrationofanawakeningoftheservitorsofSivafromthesense-slumber of unreality,from thepageantof enjoyment in life, to thehigherphaseofwalking in the light of truth,Jnana Naadagam, witnessing the panorama of the soul'sjourneytotheLord.IthasbeenwilledsobytheGraceoftheGuru.

TheSivaThondarfollowinthefootprintsoftheSivaThondan.Inthiseventfulpilgrimagethroughlife,theywillencountermanyperilsbuttheGuru”sGracewillguideandfreethepilgrimsfrompassingdespondency,attachmentsanddelusions.Invoketheformlessformof Sri Vigneswarar, who saves the servitors from all obstacles. He is the symbol ofwisdominfinite,andvictoryisassuredtothemtilljourney'sEnd.ThisisthepromiseheldoutbySwami,whenheinauguratedtheseriesofPada-YatraisbytheSivaThondar,inthelastphaseofhislife.TheymovedtothemusicofNalluran'sGrace,invigoratedbythetonicofNatchintanai:

THEJOURNEY'SEND

Theprocessionthusmoveson.Itcanneverhalt.InthetimelesseraofHisGrace,thelightthatisoncekindledcanneverbequenched.Theforcesofnatureandtheworld'sdiscordantnotes will yield their pressure before the peaceful march of theSiva Thondan. Integralwisdom--Jnana-willbethepricelessexperienceoftheworshipful,pureandpeaceloving

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devoteeofSiva.

Hewillsingandmovefromshrinetoshrineinallfourdirections,asdidSt.ManicavasagarorSt.Appar,andhisbeatitudeswillechofarandnear.Hewillmeetpeopleofvariousracesandcreeds and salute themas co-workers in the realmofLordSiva.He shall part fromthemall,butthefundofgood-willshallremainwhereverhisfeetshalthavetrod.InLove,heshallabide;Love,heshallgiveinplenty,andLove,heshallreceivetoo.Lovewillbehispanoply.HewillremainawitnesstothebeauteousFeetofSiva--LongLiveSivathondon!

In order to be an unfailingwitness, the study of theHindu Sastras followed by a deepcontemplationof the inspiredpsalmsandsayingsof the illuminatedSeersbecomeavitalpartofthepreparationforthejourney.TheSivaThondarneedconsciousinitiationintotheritesandritualsenjoinedintheSaivaSiddhantascriptures,andthedisciplinesthatfollowthespiritualpraticevitalisedbytheSaivaSaintsandMaha-Yogis,downtheages.

WhenSt.ManicavasagarbeganhisworshipfulinwardodysseyatthefootoftheKurunthaTree,hisroutewindedthroughtensignificantlandmarksasportrayedinhisTirucadagamCento.InlikemannerourpeerlessGuruofLankacommendedthemarshallingoftheforcesof theSanti-Sena (TiruPadai)atYalnagar, theCrownorSahasramofSriLankaMatha,andguidedhisSivathondarstepbystep,throughtheprescribedstagesofself-purification(AnmaSuddhi) to the summit of self-realisation(AnmaSiddhi), having realised the goalhimself.

“KnowtheSelfandbewise,yea,bythelightofwisdom,beyewise.Intheundifferentiatedplenum,beholdTheSupremeBrahmaninthyselfandmyself.”

--Natchintanai.137.

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SWAMI'SLETTERS3.11.1940.

LETTERFROMKASI

“Afterwanderingsfarinanearnestquest,IcametoKasiandlo,IsawtheLordofKasi--Viswanathanwithinmyheart.Letnotyourheartsbetroubledbywearisomepursuits. There is a fine saying that the herb that you have been searchingassiduouslyliesatyourfeetwithineasyreach.Inthisplacetoo,menliveverymuchinthesamemannerasourpeople.Thereisnothingwonderful,nothingmysteriousinthisworld.InthisholycityofBenares,Ihaveperformedtheritesandobsequiesmost solemnly for my countrymen who have lived in bygone yesterdays, and tothoseoftodayandevenofthemorrow.Fromhenceforth,liveinobediencetoyourinnerspiritimbuedwithloveforoneanother;andliveinharmonywiththeworldundertheprotectingshelterofHisFeet.”

--Nathchintanai.373.

Swami'smystic experienceofOneness atKasihasbeencommunicatedbyBhagavatAdiSriSankararcharyaalso,inoneofhiswellknownpoemscalledKasiPancaka,writteninBenares.ItdescribestheeminenceofKasi,theholiestoftheholycitiesofallHindus.SriSankara identifies theJivatmanwiththesacredcity.ThehymnlikeSwami's letterabove,hasamessageforallpilgrims.At the journey'send, thereawaits for theseeker thegreatdiscovery of realising the Lord as abiding in his inner sanctuary. Pilgrimages to sacredshrines,andpurifactorybaths in thesacredstreamsas theGangaandKauverihavebeensomeofthecherishedspiritualpracticesamongsttheHindus.Kasihasalwaysbeenheldbytheminthehighestveneration,fromtheVedicageuptothepresentday.

Apilgrimisoftenfoundtocreateanexaltedstateofmind,andservesasadisciplineinselfdenial and self-purity. Themost significant award is the possesion ofSanti (peace) andjnana (knowledge)whichalonecan leadmantorealisewithinhimself thedivinityofhisbeing.St.TirumularthusTirumantram:

St.PattinattartooexpressesthisideainacoupletinPoornamalai:

HewhogainsthisAwarenessisconsideredtobethetruepilgrim,andheenrichesthelivesofothers,asdidSt.Apparwhopromptedbyintenselove,seekstheLordwhoeludesthesearchofBrahmaandVishnu,tillatlasthefindsHiminhisheart.

ThesacredGangaonwhichissituatedKasi, isreputedtobeaJnanapravaha--thestreamof wisdom, which cleanses man of all impurities. What is known as theManikarnikasymbolisesSanti--peaceabsolute,whichresultsfromthecessationofallmentalactivities,asaresultofanactofsurrenderatHisFeet.TheHinduconsidersthegoaloflifeasoneof

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self-realisation.Annapurani andViswanath, the Lord of the entire Universe and theprocreative Mother, represent in one aspect the discerning Wisdom and Conciousness,which are manifest in every individual. Thus everyone is himselfKasi. Kasi means 'toshine.'

ApilgrimagetotheholycityofKasiaimsatdirectingourmindsinwardly,tobeholdthatwhich is theeternalVerity,andconveys tous the intimationsofourown immortality. ItguidesustolookwithinandrealisetheSelf.WegivebelowafreerenderingoftheKasiPancaka,asithelpsustounderstandthefullsignificanceofSwami'sLetterfromKasi.

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KASIPANCAKA

“ThatKasikaamIofthenatureoftherealisationoftheSelf,thesacredmanikarnikabeingsupremepeace,arisingfromManonivrtti;andthepureGanga,thecurrentofknowledge.

ThatKasikaamiofthenatureoftherealisationofSelf

whichispureexistence,knowledgeandbliss,whichisof

thenatureoftheSupremeBeing,andonwhomsuper-

imposedshinesthisanimateandinanimateworld,the

productofMaya'sillusion,delightfultothemind.

ThatKasikaamIofthenatureoftherealisationofSelf

whichshinesinallthefiveKosas,whereBavaniis

Buddhi,residingineverybody,andwhereSiva,theall

pervadingwitnessistheAntaratman--theultimateReality.

HehasindeedattainedKasi,whohasknownKasi,where

shinestheeffulgentOne,wholightsupeverything.

ThebodyisKasi.Thestreamofknowledgeisthepervading

Ganga;BhaktiandSraddhaformGaya.Thecontemplationof

theFeetofGuruisPrayaga.TheLordofall,thewitnessof

themindsofeverybodyistheAntaratman.Thusifinmy

bodyiseverything,whatotherplaceofpilgrimageisthere

forme?

--BhagavatAdiSriSankaracharya.

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Writtentoadevoteeon29.5.33bySwami.ThecentreofLifeandtheaxisoftheworldandyetbeyondthesearetheendlessflameofRadiance,whosegraciousFeetadoring,Ihaveawordtosay;Listentoitwitheagerness.

Weareeternal;EverythingisthewillofSiva.

Donotfearonanyscore;TheuniqueOneisGod.

Donotgrieveyourselfbyseeingoneasgoodandotherasbad.

Sendmenotmoneyfromtoday.

Fromagesimmemorial,ithasbeenfoundthatmoneybringsmisery.

Letnotyourmindbetossedaboutbythoughtsofthepastandthefuture.

ThatwhichiswithinyouandwithinmeisOneonly.

Thisutteranceshallpurifyyourconciousness.

Cherishfriendsandfoesalike.

Knowthatthereisnothingwonderfulhereonearth.

Everremembering

YogaSwami.

FromaPhoto-statinSivaThondan--Vol.30No:1of1966.

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AnjalietoYogendraSivamayam

Yogendra!

This is theNewYear'sDay.Youwill prepare various excellent sweetmeals.Youwillwear silk verties.Youwillwhitewashyour house.Youwill go to the temple.Youwillworshipandgiveofferings.But Ishallbathe in thewatersofPeaceandwearHolyAshwhichpurifiesthemind.IshallprayevermoreforthatgreatwealthknownasContentmentandtakeuptheshieldofFearlessness;andhavingallthese,IshalldanceonthebossomofSubramanya.

Neverforgetfully.

Yours

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SivamayamTheJoyfulLife

WorshipGodinthought,wordanddeed,morning,noonandevening.

Keepyourbodyandmindpure.

Atthefirstsignofdisturbanceinthebodyorthemind,stopeatingandengageyourselfintemple-worship,orintheworshipofthedevoteesofSiva,orseektogivealms.

Spendnomorethanyourincome.

Alonebyyourself,sittingorwalking,ponderonthewaysandmeansofregulatingyourlife.

Putasidealldesireforexcessiveeatingandotherindulgenthabits.

Giveupfish,meatandalchohol.

Beactiveallthetime.

Resolveintranquillitythatyouarepurebeing,andthatyoudonotsufferfromimperfection.

Hewhopractisesallthatissaidabovewillbeblessedwithpureconcentration,divinewisdomandinfinitepower,consummatinginsupremeliberation.

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SivamayamAvisawela

15.11.1933.

Yewillnotlookuponmeasthepedestaluponwhichallthingsthatare,arefounded.Andbecauseofyourblindness,forblindyeare,havingeyeswhichIhavegivenyoutosee,yeseenotbecauseofyourblindness,

Smallareyourheartsandsocrampedthattheywillnotexpandinheightandbreadth,eventoknowthePeacethatdwellsinmyclearSilence,northeilluminationthatradiatesinmyhorizon.Norwillyouimbibethejoyofmygreetingsofwisdom,asIsingintoyoursoulsconveying a love that withereth not, nor fadeth away; neither doth it become ashes norcrumbletopieces.

List,Mychildren!Dearuntomyheartareye,evenastheewe-lambinitswaywardnessandhelplessnessisdeartotheheartofthematureyettendershepherd;andasthebabe,thegiftoffirstloveisdeartotheeagerheartoftheprayerfulfather.

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Sivamayam

LettertoSelfwhoisYogendrafullofLove.

Iamwithyouandyouarewithme.Youaremyselfand Iamyou.What is ityou fear?Look!Iamyou.Thenwhatwouldyoudo?Youmustfeelandshowlove.Towhom?Toeveryone. In fact your nature is nothing but love. It is not only yourself, but thewholeuniversewhichisoverflowingwithlove.Yetitisnotanyother,becauseyouaretheonlyone in existence. You are all things. Study well. Be obedient. Listen to and follow theadviceofyourfather,mothereldersisters,youngerbrother,aswellasyouruncle,auntandelderbrothers.Alwayssetanexampleinobedience.

Sivadoesall

Iamyou.

SivamayamYogendra!

LookeverythingisSivamayam.Thenwhoareyou?WhoamI?Whoisyourfather?Whoarethey,andwhatareallothers?AretheynotallSivam?Areyoustillindoubt?Doyoufear? Look! I in you, and you in me, and all being ONE and ONE being all, remainchangelessaseverbefore.Arise,knowmoreandmore.

Alliswell,alliswell,alliswell.

Yours,

Thebirthlessanddeathlessone.

Yogaswami

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SIGHTANDINSIGHT

NATCHINTANAIDHYANAM

“Everpresentinallbeings,OhImmaculateOne!EntrancingBeautyinallartThoutoo!Permeatinginpebble,rockandimposingtreesAndflourishinge'eningrassandweedaswell.

EssenceofHarmony,ThoudivineSongster,NootherLordwillIreverebutThee.InworshipmeekwillIsingthyglory.DeigntoheedmygarlandofpraisetoThee.

--Natchintanai.120.

The recognised tradition of the Hindu religious life must be fullyunderstoodbeforeunderstandingSwami,ashisexperiences trulyharmonisewith this tradition.Natchintanai sets forth the traditionwhichhasemergedfromthereligiouslifeoftheHindus,fromtheVedicperiodtothemodernage.ItisthescienceofTruthandtheartofunionwiththeSupremeOne--theTruthimperishableandLightadorable.

He who meditates onNatchintanai will know the Great One of goldeneffulgence, self luminous, who dwells in the heart of all beings as theinnermostSelf.

Swami's writtenTestament calledNatchintanai is a work of imperishablesignificance,asitgivesprofoundinsightsthatarevalidforalltimesandforall religious life. It gives utterance to the aspirations of the devotees--Meyadiyar--of all sects, who seek to tread the way ofTruth --Sanmarga.Swami leads us in hisProfound Reflections to find out theSivathondudemanded of us by the SupremeSivathondan. Ifwe learn to perform trueSivathondu, we can solve the riddle of life.“If we master the wisdomenshrined inNatchintanaiand tase itsnectar,weneednootherknowledgetoattainliberation.”ThisisSwami'stestimony.

In his call forSivathondu, theNatGuru requires us in the first instance toknow themeaningof lifebeforeweengage inSivathondu,which isderivedfrommetaphysicalrealisation.Swamishinesasanexampleofanillumined

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soul, who kept up the most intimate touch with the modern man in thisatomic age. Yet he draws the profundity of wisdom from the ancientfountainofHinduism.Heweavesallthecomplicatedstrandsofmodernlifeand thought into an organic unity inNatchintanai, which is also aconfirmation of the precepts of ourSanatana Vaidika Dharma--EternalReligion.

Swami dedicated his whole life to the colossal task of the renaissance ofHindu Culture, and revival of the highest human and moral values, andenkindlingof the loftiest spiritual enlightenment throughout theworld.Hestood for the omni-lateral progress simultaneously of both the individualand the society towards the realisationof the idealofSivathondu, the pathofserviceuntomanandGod.

ThegemsofNatchintanaiarethegarlandofreflections,whereagreatseerof Truth unfolds his experiences. His songs reveal the means for therealisationof theAnmaandtherealisationofGod,andhispenetrationintothe supremacy of Truth is astounding. In tune with infinity, he sees theeffulgentLightwhich iswithinandwithouthim.Hisutterances takeus tothe timeless ageof theVedas, theUpanishads, and theSaivaAgamas.Hisvoice is prophetic. The petals that waft their fragrance from the wishfulfilling tree of Grace calledNatchintanai are fadeless and perenniallyambrosial. They help us in the path of Dharma and spiritual progress.Swami avows that thisTree of Life shall fulfil all desires and aspirationsfortheEternalGood.

The self labours under misapprehension, owing to identification of itselfwith sufferings and pleasures. Man's suffering is due to the illusion ofduality such as good and evil and is caused by ignorance,which does notexistinreality.Swamileadsustorecoverournormalstatebyilluminatingus on the true nature of the self and the phenomenal universe.The ills oflifecausedbythepotencyof thetriplebondscanbedestroyedonlybythetrue knowledge(Pathi-Jnanam), whence the Self-luminous One standsrevealed.

Gurunathan directs our meditation on the great Mahavaakiam. Sivam isimmutable,changeless, permanent,incomprehensible, one withouth asecond, unattached, and non-cognizable. It is the Abasolute Truth --MuluthumUnmai. It is all-Bliss.The dialogue of theGuru on the Sun ofTruth is a fascinating study.He communicates the ineffable experience ofthesoul's true relationship toGodasoneofAdvaita, 'neitheronenor two,

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nor neither'; he unfolds the highest realisation of the soul which doth notthinkofGodandthesoul 'asoneor twain.' In thissense, it issaidthat thesoulsexistasonewiththeLord--aunityinduality, 'onewithanddifferentfrom,'asascribedinSivajnana-Siddhiyar3.6.6:TirumantramtoobringsoutthecogenttruthofAdvaitainabeautifulimagery:

“LaytheflowerofanmaatHisFeetThetwain'IandHe'shallnolongerperplex”.--1607.

This knowledge regarding the ultimate Reality as non-dual, andcharacterised by the absence of perceiver, perception and perceived is thehighest Truth revealed by our Guru. From this pinnacle of perfect andperennialpeaceandjoy,itisnowonderthatSwamiremainedanenigmatomost people. In the foregoing pages, we followed Swami in his severalroles,asammaiappan,ateacher,afriend,aphysician,abeggar,achild,aSivathondan,andineveryrolehetransfixedus.Yetheleftnotrackbehind,ashehadrealisedhimSelfinallbeings,everdevotedtothewelfareofall.

Swami's lifeonearthwasperfectlynatural, thoughhisangleofvisionwastotally different from that of the ordinary folds. Hewas the proof of thesolidaritybetweenGodandmanandof thesolidarityamongmen. In fact,SwamiinhimselfwasGod'smessagetomankind.Godspokethroughhim.HewasthewordofGod.Itwasnotthatallhismessagewasspokenout.Alargepartwasnotspoken,butwas 'mounam'andeloquent.Whathespoke,he utteredwith authority and helped people to have the vision ofEternitythroughachangeofheart.

Our salutation to the Sage, who is the knower of theOne Supreme Siva,itself implies duality, and is possible only as we behold him from ourrelativeplane,byimaginingtheSupremeRealityasapersonorteacher,andthen adoring It by saluting It.No salutation is possiblewith regard to thenon-dual Reality, because the knower of the Supreme Reality is onewithSivaItself.ItistheOnewithoutasecond.ItisEffulgentandall-pervading.

Inthehoursofmeditation,webegintounderstandgraduallythefullimportof Swami's exhortation to realise one's self as non-dual, as it is only thenthat a complete cessation of suffering ensues, when one can witness theappearance and disappearance of ideas, and the states, without identifyingoneselfwith them.Such enlightenedSivathondar have no need to beg andprayforthisandthat.

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The Realisation of Swami is not conditioned by cause and effect, and heattributeshis illumination to thegraceof theSatGuru.Swamihasmade itvery clear that the Guru's Mahavaakiam ofMuluthum-Unmai, NaamAriyom,OruPollappumillai, andApadiyeUllathu areaddressed to realisedsouls.Theirmeaningswillcontinuetobaffleus,aslongaswearesubjecttothecausalstateinwhichwedonotknowtheTruth.

In our study,we have attempted to delve intoNatchintanai as a profoundexperiencewhichrevealsthevastdimensionsofGod,soulandtheworld.Itis not possible to find in the sun whose nature is to be ever-luminous,anything contrary to light, and that is darkness. Saiva Scriptures haveacclaimed that theAnma is immortal, eternal, because it is beyond causeand effect, and above all entities of relative existence such as birth,duration,growth,change,decayanddeath.TheAnmaisawakenedfromitsbondage by the touch of the Guru; it realises its true nature, that it isbirthlessandnon-dual.

It is only a gracious Guru like Swami who has himself realised Realityindicatedby, 'Thouartnot this,of thenatureofcauseandeffect,butThatThouart',whocanawakenhisdevoteesfromtheslumberofunreality,andenable them to realise their true nature.He alone canward off all doubtsduring their period of inquiry into Truth, and finally lead them toexperienceTruth.FromeverlastingtoeverlastingIt iswhatIt is.Whateveris, is nothing but Siva.Themanifold universe is Siva.Natchintanai songsvibratewith the revelation of theGuruwho sees the universe as Siva andneverseesanyappearanceordisappearance.TheuniverseasSivaalwaysis.

Swami urges the young aspirants to focus their meditation in the earlystagesonaPersonalGod,oraCosmicSelf,astheycannotthinkofthenon-dualselfyet,fromtheirstateofdualexistenceinadualuniverse.Thenon-dualself isnot limitedby timeandchange,withnocomingandnogoing.TheGuru'sgraceworksimperceptiblyandoneimbibesthetrueknowledgeoftheSelfandbecomesfreefromtheblemishofattachmentandaversion.

ThusSwamiguidesus at every step to cultivate a state of detachment andequilibrium, and arrive at the tranquillity of mind by discrimination, andcontrol of its activities.Hismystic poemsonAumTatSat,TheTempleofthe Heart, andFlawless Worship declare that by the absence of mentalideation, the mind of the Seer gets established in Siva, and becomessaturatedwiththethoughtofParasivam.HewhorealisestheknowledgeofSiva does not experience any desirewhich implies cogniser and cognised.

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HisactivitiesofferedasasacrificetotheSupremedonotbind.

“Hemaybeengagedinanyactivitybutineverything,herealisesHimalone.”“ForhimtheactofofferingisGod,theoblationisGod.ByGodisitofferedintothefireofGod.GodisthatwhichistobeattainedbyhimwhorealisesGodinhisworks.”

--BhagavadGita.VI.24

Swami clearly enunciates in the canticles ofNatchintanai that theknowledgeoftheAdvaiticReality,andtherealisationoftheessentialnatureof the Self lead toMukti or the attainment ofTruth.Duality cannot existwhengnosis, thehighest truth (non-duality) is realised.Swami'spoemsonhis Guru communicate the aroma of divine Grace emanating from thesunflowerofTruth,andwaftingitsfragranceonarealisedJnani.HisistheinheritanceoftranquilPeace.

The sovereignty of Truth has been proclaimed by Seers in varied huescoloured by the nativity of the Gnostics. We quote from Plotinus asignificant utterance which throws light on Swami's revelation of Truth,MuluthumUnmai,asacentrifugalforceofUniversalgrandeur!

“Conceive it as a power of an ever-fresh infinity, a principle unfailing,inexhaustible, atnopointgivingout,brimmingoverwith itsownvitality.Ifyoulooktosomedefinitespot,andseektofastenonsomedefinitething,youwillnot find it.Thecontrary isyouronlyway;youcannotpasson towhereitisnot;youwillneverhaltatadwindlingpointwhereitfailsatlastandcannolongergive;youwillalwaysbeabletomovewithit--better, tobeinitsentirety--andsoseeknofurther;denyingit,youhavestrayedawayto something of another order and you fall; looking elsewhere you do notseewhatstandstherebeforeyou.

“But supposing you do thus seek no further, how will you ever beconvincedofattainment?

“InthatyouhaveenteredintotheAll,nolongercontentwiththepart;youcease to thinkofyourself asunder limitbut, layingall suchdeterminationaside, you become anAll. No doubt you were always that, but there hasbeenanadditionandby that additionyouarediminished; for the additionwasnotfromtherealmofBeing--youcanaddnothing toBeing--butfromnon-Being. It isnotbysomeadmixtureofnon-Being thatonebecomesanentire,butbyputtingnon-Beingaway.Bythelesseningofthealieninyou,

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you increase.Cast it aside and there is theAllwithin you; engaged in thealien,youwillnotfindtheAll.Notthatithastocomeandsobepresenttoyou;itisyouthathaveturnedfromit.Andturnthoughyoumay,youhavenot severedyourself; it is there;youarenot in some far region: still therebeforeit,youhavefacedtoitscontrary.

“It issowith the lessergods;ofmanystandingin theirpresenceit isoftenone alone that sees them; that one alone was alone in the power to see.These are the godswho 'inmany guises seek our cities'; but there isThatOther whom the cities seek, and all the earth and heaven--Him who iseverywhereself-abiding,andfromwhomderivesBeingandtheRealBeingsdowntoSoulandLife,allboundtoHimandsomovingtothatunitywhichbyitsverylackofextensionisinfinite.'

--PlotinusEnneadsVthTractate:

OmnipresenceofAuthenticExistent.

In the samemeasureof insistence,SwamibidshisSivathondar to seeSivathe Infinite in all things finite. In this phase of God-realisation may beunderstood the veneration given byHindus to sainthood as untoGod--'TobeholdthefeetofthesaintsistobeholdtheformofGrace'

InhisGuru-Vacagam,hedefinesthestagesforachievingthisend.First,wesee the things around us, as declaring the glory of Siva. These are thevisiblethingsofnatureandpersons.ThenwebegintoponderonthegloryofSivainthecosmosaswellasinthehumansoul,andtocontemplatetheformofSivaasseenbytheseersandsaintsinthesacredtextsandPuranas,so that whatever is heard and unheard, visible and invisible, within andwithout,revealstousthegloryofSivam--SarvamSivamayam.

Imperceptiblydawns too the realisation that theSatGuru is alsoagraciousrevelationofSivam.

SarvamSivamayam strikes the chordofSwami'sUpadesh. It is thesunriseof self-knowledge in us, with the realisation that several strands are knittogether in the ideal of selfless service expounded asSivathondu by theGuru,fromwhom,throughhisinimitablegraceareallthings,andinwhomisfulfilledtheWillofSivainus.

“HewhoilluminedmebyHisGrace,Heisnoneotherthanmyself,motherdear.”

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“Siva'swillprevails;Siva'sFormpervades;Sivamartall,motherdear.”

--Natchintanai.53.

Thus when the heart becomes pure and love invades its citadel, then thecontemplationofSiva inSakti,andSakti inSivabecomescontinuous,andthe soul of the devotee is merged in God-Consciousness, “fused but notconfused,”inthewordsofMeisterEckhart.

Thereisastagebeyondthisconsciousness.WecannottrulyapprehendSivawhilewe cling to visible things, and hold fast to the physical formof theGuru.

“LifeofourlifeartThou--OurfatherandmotherartThou--ThouartourGuru;mostancientistheyWisdom.”

--Natchintanai.120.

Thus even theGuruwho is thematrix of the seeker, and the pivot of theUniverse, whose holy Feet which in other words is the symbol of divinemother,cannotbeknown, ifwedonotgobeyondhisvisiblepresenceandrecogniseinhimtheEternalWord,andbegintoseetheinnerGuruwithinus--'In thebeginningwas theWord, theWordwaswithGodand thewordwasGod.' as stated inSt. John's gospel 1.1., and in our scriptures asParaBrahma,NadaBrahmaandSabdaBrahma.

Beginninglessand timeless is theWord.The thirdEyeof illuminationanddiscrimination is opened; this is the inward eyeof the soul,which can seeItselfas it truly is,andcanriseabove the individualself tosee thecosmicself. It is theVishvarupa Dharsan, the glorious vision of God in theuniverse. This leads to the supreme realisation of Oneness, a formlesscontemplationofHimwhoiswithoutformormode.TheanmahasattainedthekingdomofSiva,andlivesintheluminouswisdomoftheParaSiva, inthelightofaperpetualawarenessofHim,accompaniedbyanabidingbliss.

Tomostpeoplewho flocked toSwami formanna,Hestressed theneed toliveup to ahighcodeofmoral livingas the first step.Hewould reiteratetheethicalgemsfromtheclassicmaster-pieceofTirukural,andthesayingsofthewomansaintandphilosopher,Auvaiyar,inordertotunehisdevoteestotherighteouspathofethicalexcellence.

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“Mydearyoungboys,theuprightandchasteconductalonewillleadyoutovictoriousliving.”

--Natchintanai.82.

He followed this stage by the contemplative way, in which he bids thefollowers of Siva doSivaDhyanam,ormeditationofSiva.PonderonHisglory:Then he shows the next stagewhich is theway of detachment. Letyourworshipbefreefromdesires.

Donotmakeanypetitions,anyfavourswhenyousupplicate.

Gratificationofdesiresbreedsgreed,passionandegoism. Itweakensman.So let notman be dominated by this type of craving or supplication. Hisworshipshouldconsistofself-dedicationandrenunciationoftheworld,andhe should tune the soul to theminstrelsy of Siva,Sivathondu.Thus bereftof egoism and armed with purity, theSivathondan, the servant of Siva,dons the armour of righteousness and is immersed wholly in internalworship.

All these aspects in the spiritual path of the aspirant are delineated in theGuru-Vaakiam.Thiskindofexaltationcannotwellbecommunicatedinthetextureofwords,but itcanonlybeconveyed in theunmovinggazeof thethirdEyeofSiva.This is thesignificanceof theformofSivaas thesilentGuru, theDhakshinamurthymanifestationextolled in the sacred scriptures.He is the Great Teacher who manifested in Swami and revealed inNatchintanai.

“Bestillmydear”--SummaIruThangame.

“AllisthepoignantsilenceofdivinePerfection”

“EllaamNanMonaNiraive.”

St.Tayumanavar has a lucid psalm addressed to the “Master ofWisdom'sBliss,”whichwequoteheretoillustrateSwami'sroleasthegrandTeacherofthemysticexperienceofSummaIruThangame--“Bestill,mydear.”

“NorUnionnorSeparation'sthere,BeyonddualityevolutionendsAndinvolutiontoo;noattributeNorbirthnordeath,norlastingmarknorsin,

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Norsearchnoraccessabove,belowandbetween.BeyondcreativeforceandstillbeyondTheVibrantPrimeEssence,theelementsfive,AndknowingSelf,incapableofwaste,Noronenortwo,beyondbothmindandspeech,Thereendsallsearch,inecstasydrunkdeepOutoftheoceanofPerfection'sbliss.Thushastthoutaught,OhsilentTeachermine,OhthouSiddhanta'sGoalandPrimeEssence,OhDhakshinamurthithatdostshinealoftOnTrichi'shill,OhMasterofwisdom'sBliss.”

--St.Tayumanavar.

We close this section on thewhispering hope of the dawn of aNewEra.The Code of theSanatana Dharma has been revitalised for us by ourbeloved Gurunathan. It is up to us to follow in his footprints for withTruth--Satyam--onoursideandwiththehighestwisdomsupportingus,weneednotfearanymore.

The Guru's all-powerful deluge of Grace sweeps past us, and we arise toponder on the scintillating vibration of his great utterance: “His SupremeWillprevails.TheinspiredpoemsandutterancesofourNatGuruneedtoberecollected in tranquillity.We beseech him in the strains of the bard ofVarthavurwhosanginecstasyofhiscommunionwiththeGod-Guru.

“CallmetotheeinGrace!OtherthanthylaudableFeetIknowofnootherrefuge.”

--Tiruvacagam.28.3.

In similar strain of yearning did the author ofRamana Guru-VachakaKovaisingthisconsecrationchant:

“AsintheoceansaltDissolvesanddisappears,SointhebodylostIlay,ButnowIlongtobeabsorbedInthebrightnessofyourgrace,Eatmeasfood,OLord,DigestbothMeandMine.

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ConvertmybeingwhollyIntoyourtruebody,Light.”

ListtothewondroustestimonyofGurunathan:

“ThesongsofSwamiYoganathanShallrevealthebeauteousPath.They'llfilltheewithambrosialblissTillinfinity,andcrowntheeWiththetruthofAhamBrahmasmi.

--Natchintanai.172.

THETESTIMONYOFGRACE

This is a personal testimony, a testimony ofMa's own experience ofthought and life, after she had come into the orbit of the great light ofColumbuturai--SaintYoga Swami. It is not intended to be objective as itmakesnoclaimtoestablisheternaltruths.

TheHindutraditionispersistentinitsbeliefthatthosewhoaretouchedbydivine Grace,'Tiruarul,' the Holy Feet of God, can do impossible things.Their thoughts will break through the most impervious barriers andinfluence people. There are many instances of saints, who by their verysilence would influence and transform the lives of people who came intocontact with them. Swami was one such renowned Seer who wielded thehealingtouchthatchangedpeople'snature.

Asaintoraprophet livesaconcentrated lifeof thought,and the influenceof that life lasts for centuries, after his exit from the arena of the world,increasing inmomentumas timepasses.Every titbit of the life of a saint,properly authenticated, should be recorded so that onemay be able to seehow divinity putting on human form acts and reacts to circumstances ofearthlyexistence.Hemayblessaperson.Thosefewwordsmaybecomethesourceofstrengththroughoutthelifeof thatperson.Theyhaunthim;theystrengthenhim.Wecannotexplainitssignificanceobjectively.

When all the literature has been published on this vast subject, onewouldstill feel that Swami was overwhelmingly greater than the earthly eventsthat constituted his life.The love of a Guru is of a peculiar kind; whileearthly love, however pure and noble, still binds; these saints shower anaffectionwhichhasa liberatingeffecton thebondsof ignorance.This isa

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subjective experience but when such experiences happen in the case ofmany,itisnolongersubjective.Itisasolidphenomenon.

Such a phenomenon was Swami. He did not live merely in a world ofthoughtoraction.Hisgreathearttookinthesufferingsofall.Hissympathywas for the lost, needy and the distressed. He worked hard and enduredinfinitepainashe touched the livesand sufferingsof thosewhosat atHisFeet.Hewasinclosetouchwiththeworldofgrimreality.Hisinatepuritywas sogreat thathe couldunderstandallminds andeasily see through theproblemsanddifficultiesofpersonsbelonging todiversecreedsand races.Hiswasaperfectlytunedmind.Indeedheconstitutedabridgebetweenthepastandthepresent,betweentheoldandthenew.

Swamihadanovelmethodofappealingtoone'sownintuitivejudgment,ofthinkingoutone'sownideasandformingone'sownindependentjudgmentsby simple songs, sayings and anecdotes, and perhaps expressing the ideaswithclarityandspontaneity.UndoubtedlymanydevoteesdiscoveredinhimsuchcloseaffinitiesbetweenancientsaintswhoborewitnesstotheWordofGod, that they were drawn to him by his universality of vision, and theintimacyofhiscommunionwitheachone,whoapproachedhimwith loveandfaith.

However, in spite of his accessibility, Swami would elude analysis andremain a mystery, not to bemeasured by intellect or reason. He lived soclose, ever so closewith the toilingmasses of the Jaffna Peninsula in thesylvansurroundingsofthathallowedseatofColumbuturai,wherehisGuruhadwilledit.Yethetoweredeversohighthat thosewhomovedwithhimfailed to comprehend his greatness fully during his lifetime. It was onlywhenhepassedawayinthequietestpossiblemanner,thatheleftusallwithanenormous feeling thathewasall the time living forus andwithus all,and that he had left behind unimpaired a mighty legacy of wisdom(Jnanam) and loveof service--Sivathondu.Everabsorbed in thesinglenessof his soul's march, rare were the occasions when he made himselfunderstoodtothepeopleinwhosemidsthelived,movedandhadhisbeing.

Swami held fast the gaze of searching souls as a somewhat mysteriousmysticwhowas, as itweredenying theworld thebountyofhisblessings.That, however,was probably his uniquewayof giving theworldwhat hehadtogive.Hewasanaustereasceticwhoadmonishedtheimpuritiesinallthosewhosoughthimwith theirdoubts,and thatwasexactly theblessingstheyrequired.

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OhGuruGem!Guideofmylife,

Revealthegoodlywayandmakemethine.

Transformmystonyheartwiththygrace

AndtunemyeternalselftorealiseThee.

Healmyillswithtonicseffective

AndletmebaskinthyradiantPresence,

SeeingTheeinallandallinThee.

GrantThoutheboonofconstantremembrance.--Natchintanai.73.

HeurgedpeoplefromallwalksoflifetocontinuetobuildupthecitadelofFaith inGod. Itwasonlywhenone learnt towalk in thepresenceofGod,andlearnttodedicatehisactionsuntoHim,thatlifetoobecamesignificant.He stressed always that theSivathondar should get together and examinetheir own true self as in a Jnana-Laboratory, in which the alchemy of adedicated lifewith its emphasis on love and sacrificewould be produced.Sivathondu was the work of God. It was a movement and a mission. thesanatanadharma needed to be translated into forms of conduct. He gavesuchemphasistothefundamentalvaluesofHinduDharma,totheidealsofgoodbehaviour, self-restraint, respect for elders,patience, anddevotion toGod. He was truly a living symbol of the highest tradition of Hindureligion.

“IamHewhomIloveandHewholovesisI”--

SosaidthegreatSageofhisGuruChellappaSwamiandaddedthistributeofloveontheeveofhisMahaSamadhi:

“IfIservedmyGuruandLordasaslaveforeverandever,IshouldnothavegivenhimareturnofevenathousandpartofathousandofwhatIowehim.”

It is not enough toknow Swami. It is not enough toserve Swami by thisand that act of devotion, in meetings of remembrance, by retreats and

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worshipful acts. His light shining as the radiance of Truth pervadeseverywhere; He is our father and mother, and in his strengthening,protecting ray canwe seek the solace of our lives. It is enough ifwe canLovehim,withallourheartandsoul. 'Thenalonewillheabideinme,andIinhim.'

“ShowmethebeautyofThyselfinme,LinkmetothetruthofmyselfinThee.”

--Natchintanai.86.

The Guru is our Beloved Child. He has to be nursed, nourished andcherishedwithinthebosomofoursoul.Heisthelightofourlife,theAtmaJyothi, the luminousself. Ifwepractisediscrimination,wecanawakenthebabe of love and then shall Grace invade our hearts with the divineharmonyofPeace.

Swami's predominant stress is onAnubhuti--Experience. It gives the truemeaningoflife.IfSivam is thegoal,andTiruvadi--HisgraciousHolyFeetthe means, to Him should be directed theSivathondu, which we mustperformintherightspiritofloveandunderstanding.Swami'sNatchintanaiisitselfaworkofloveofthehighestculmination,anditisalsotheworkofTruthevokingthehighestresponseoflove.

TheGuruadvocatesateverystepthatmanmusthavesinglenessofaim,andtrust God above all things. However the change of the inner choice fromwordlyintereststoHisservice,doesnotlieinone'sownpower,andcannotbemerited by one's ownwork; that somethingmust precedewhich lies inthewill of noman, as the final and true reason for liberation.This is theeternalelectionandthedivinegiftofGrace.Swami'sTestamentof Truth istheSatya-VacwhichdeclaresthatHeistheWay,theDoorthatleadstotheReality, the Truth, Satyasya Satyam, of that thou art. C.U.6.10.3. Theknowers ofTruth, the contemplatives, the Sivathondar can enter in onlythroughthedoorofGracetotheHomeofMukti--JnanaVeedu.

Dr.AnandaCoomaraswamyillustratesinhisowninimitablemanner:

“Howdoesoneattain?Noact,nohumanmeansprocuresit.Itisthe'Causelessact,'thathasnocauseinworkofman.OnlybythegraceofGodisitthinewithoutacause.ItisGodhimselfelects.”

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“AndwhomHechooses,himHegivesatoncefreedomfromlust,andpowertoknow.Thusguided,withheartandsensetoHimalone,theSelfofallthatis,Onegainsthehighestplace,theeternalHomeofGod.”

This is the way to regain one's supernal true self. The Guru beckonseveryone to follow zealously the paths ofSariyai,Kriyai andYoga as themeans to attainJnana. He bade his devotees to visit temples and makeregular offerings of worship, to conform to the sacred, sacramental andritualcustoms,tojointhecompanyoftruth-seekersandtheassemblyofthepious, to read Holy Scriptures, to sing and relish the sweetness found inreligiousDevarams and psalms, to practice daily worship, meditation andreflectionandtherebyattainliberation.

“Whereveryouseek,dippinginsacredwatersInupsanddownsofawanderer'sworld,Restwillyenowherefind--Andyetisrestineveryplace--ToserveHim--thatisrest.(Peace,Santi)PraiseHim--Aum--GreatSiva,propitiator!SalutationstotheHolyFeetoftheMasterSivathondan”!

SWAMI'STRANSMISSION

SwamibidseveryonetocarryouttheworkofSiva,theHindutermfortheAuspicious, Supreme One; not to abide by man's choice but His! Manshouldonlybea tunedinstrument,andSiva themightymusicianwillplaywhatevertuneHewills,TheSupremeSivaisthegrandservantofman.Heis the bondslave--Sivathondan. Everything in this world pulsates to Hiswill.Thereforemancannotalienatehimselffromotherobjectsandsubjects,forheandeverythinginthisuniversemustabideandwitnessthepageantofsacrificial service--Sivathondu, performed by Siva. When He moves wemove;whenHeacts,wefollowtotherhythmofconsecratedservicetothepinnacleofWisdom,LoveandBliss.Swami'stransmissioncanbeheardinanywavelength,forsopowerful is thevoltageofhis transmitter.Heis themagneticSivathondan,whourgestheaspiringSivathondartoliveandworkin the light ofTruth, and transform the whole world into a powerhousegeneratingspirituallightandwisdom.

Hislifeaffirmingmissionentailsarduouspreparation.Heenjoinsthatinthefirst instance, Man must know himself. “Study the scriptures and see

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yourselfbyyourself,andseeyourselfinothersandseeyourselfinSiva,theSupreme One. Purity, study of the sacred scriptures, a strict disciplinaryconduct,andcharityarethewaysbywhichmancanexperiencethischangeofheart.”

HeurgestheaspirantstorememberandchantincessantlythenameofGod--Sivayanama--till itbecomesasinvoluntaryasbreathing.TheincantationofHisNamewilleffectabsolutepurificationwithinandwithout,andgiveonethe patience and forbearance so necessary for inward Peace. Onceman isimmersedinserenityorsantam,nodiscordorsorrowcanassailhim,andhecanbreakthroughthebarriersofduality.Hecanthencestrengthenhimslefbyactsofcharity.

In the lastphaseofhisearthly life,Swamiwouldenjoinhis friends togetabsorbed“inpractisingDanaorcharityatall levels,atall timesand toallalike.Give food,giveclothing,give instruction,give labourand toil,giveyourriches,giveanyofferingthatyoupossessandbuildupthepinnacleoflove,andtherebyyouceasetobetroubledbydifferentiationanddivisions,and the play of opposites.”This is themessage of the graciousGuruwhoknows Himself, and whose sweep of Grace permeates with the supremepoweroflove.

There isanother strikingcharacteristicofSwamiwhichhesharedwith theRishisoftheUpanishadera.HeseesthepowerofSivaasthedivineEnergywho moves the world to all kinds of activities, and like the child-SaintTirujnanasambandarplaceshimselfonthelapoftheMothertoplay,nestle,cherish and rear him, inorder that hemay become a peerlessSivathondan.ThusSivathondu symbolises themagnificent offering of theDivineGraceofSivaintheformofSiva-Sakthi,whointurnactivatesthewholeuniverseto action.The sun, the moon and the stars performSivathondu and theyrevolve in theorbitofHisEffulgence.Mantooshould likewisepursue thecourse ofSivathondu. The remembrance of the Name, the letters five,Sivayanama, thewordofSiva,thefootstoolofGrace,constitutethepowerdivinewhichwill leadman to submit himself to the sacramental work ofSivathonduandfulfilhisdestiny.

It was not in hismarga to preach any set doctrine. He never gave anycommandments.Hisdetachmentwas sopronounced that even in themidstof a crowd, he would carry the peace of his seclusion unto himself.TheacmeofhisSelf-realisationbecame so evidentwhenhewould initiate thisactivity and that, but would completely dissociate himself from it and

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wouldremainawitness.ThushisSivathondubecameidentifiedwiththatofhisSivathondar,while he remained immuned to theworld. Itwould seemthatnaturealsohadlostherpowertoaffecthiminanyway.“Whereveryouare, there I am,” was his refrain, and this unitive Yoga without theformalitiesofinitiationbecameoneofhissignificantservicetohumanity.

He remaineda faithfulvassal likeSt.Sundarar, anobedient servantof theSiva-Guru,sothathisfollowerstoomaybecomeloyalbondsmenboundbythesustainingcordsofdevotionandobediencetotheirGuru.werecallherethat Sri Rama contented himself to be a student than a teacher, and SriKrishna became a charioteer forArjuna, and SaintAppar even after thehighest realisation performedSivathondu to the very end of his days inobediencetothewilloftheLord.

The author ofPeriyaPuranam too testifies, that the enlightened fraternityof the votaries of Siva foster goodwill and harmony, and promotebenevolence in thisworld. In his inspiredSayings, Swamimakes frequentreferencestothebeatitudeofthelegionofservitorsofSiva:

HecomparestheSivanadiyar tothelotusleaf,whichcannotbepollutedbythewaterbeneathoraboveit.Wesharehisripplingbuoyancywhenhecallsus,eventhelowliestofus,tojointhishappyband.Wecomeintohisown,forarewenottheinheritorsoftheGurudeva'slegacyofGrace?AthisFeet,we consecrate our all.Thus do we raise his soulful incantation night andday:

OHPEERLESSGOD-GURU!

OhPeerlessGurunath!PreciousTeacherdivine!GrantthyGracethatmyequanimitybenotdimmed.

ThatImayforeverrealisethyblissineffable,

Freemefromfearfulillsandperfectme.

WillthounotmeltmystonyheartthatImayenjoy

Sweetfelicityuntaintedbykarmicdeedsofyore.

LeadmetothegoalwhereThouandIartOne,

Andinfusemewiththemadnessofloveinfinite.

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Wanderingfarandwide,listlessandrestless,

ThygraceIseektoseethatThouartall.

OftdoIpantliketheensnareddeeratbay,

Andlikethechurnedwhey,baffledmymindbecomes.

RevealthebeautyofThyselfhiddendeepwithinme,

AndsomayIrealisethetruththatIabideinThee.

IlluminemewiththegloryofthespeechlessWord,

Andguidemetoexpungeallviciousties.

Myclosestbondshavefledfarandaway,

NootherlinkshaveIbutthinealone.--Natchintanai.85.

GODISONEANDWORLDOURKIN

WeseetheTruththatGodisOne,

Andbeholdthewholeworldasourkin.

We'llnotswervefromthepathofDharma,

Norshallwedisownparentaldictum.

Whatsoe'ercomesandgoesaffectusnot,

Fornolongerareweenticedbyworldlygains.

We'llwearthebadgeofserviceinhumility,

AndshallneverforgettheFeetoftheSatGuru.

Thelawofthelandshallwenotviolate,

Norwillwewasteourmomentsidly.

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Fearandangerhavewesubdued,

Andtononeshallwebowindeference,

We'llnotsubmittofalsedoctrines,

Neitherwillwespurnthecreedofothers.

We'llnotpursuesense-enjoyments

Butkeepourselvesaboveunrighteousacts.

Weshallmasterthepsychicscienceandarts;

Andrestrainangerwiththemindundercontrol.

Weshalltillthesoilandharbournotill-will.

We'llgofarandwideandspreadthegospelfine.

Inexaltationwhallwesoarfromearthtoheaven,

AndrejoiceintheinfinitudeofSiva.

Benevolentshallbeourdeedswithoutanytaint,

Andequitywillbeourmottoforallcreeds.--Natchintanai.255-256.

TotheseennoblingservitorsofSivawhogloatinthegraceoftheSatGuru,thevoiceoftheGuruisheard.Itislikethemusicofthedrum,thethuduku,thatannouncesthetriumphantmanifestation,theDanceofSivawhosefacegleamswithtranquilcalm.

“ItisnotexternalactsperformedwithtoolsofthebodyandmindthatenhanceyourserviceuntoSiva.SivaThonduisastateofBeing,ablissfulstateofPeaceinactivityandnon-activity--adisciplineofthesoul.”

HisIneffableGrace

The essence of Grace in the form of the Guru is embodied in Swami'ssongs, inconsonancewith theSaivadoctrineofGrace. 'Tobehold the feet

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of saints is to behold the Form of Grace.' SivaJnana-Siddhiar hails thesebondsmenofSivaasindistinquishablefromSiva:

“TheyareGodtomewhomediateonHimdayandnight,drawingnighandnigheruntoHim.HeindeedistheLightofeye-lightandtheinnermostsenseofTruthburningbrightlyinthebroadheavens.”

St.Tayumanavarglorifies theMaster SivathondanwhoshepherdstheflockofSivanadiyartotherealmofRealisation:

“Toclassorcastehelaysnoclaim,Ornoteofcharacterorname;Heknowsnotanyneed;Nostirofpassiondoeshefeel,Orofpossession'sstrongappeal,Thelureofgainandgreed;BytiesofhomeheisnotboundBychildorwife,forhehasfoundRest,fromallsorrowfreed.SodevotedamandeservestobeDeemedSivaHimSelf,whosegiftisMuktiindeed.”

ThebandofSivathondarwhogazeatthegraciouseyesoftheGuruareraptintranquillity,astheyheartheConsecrationChantfromtheVedas,sungbyoneoftheirown,atthebiddingoftheMaster.ItisaprayerforpurityandforexceedingpuritytoperfumelifewiththearomaofDivineGrace!

Aum!Maythevitalisingincoming(Praana),outpouring

(Apaana),allpervading(Vyaana),uplifting(Udaana),nourishing

(Samaanaa)--thefivelife-breathsinmebepurified.

JyotirAham.LightamI.

StainlessandsinlessmayIbecome.

ObeisanceIoffer--Svaahaa.

Aum!Earth,WaterFire,AirEther inme,may theybepurified. --JyothirAham...

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Aum! Sound,Touch, Form,Taste Smell inme,may they be purified. --JyotirAham...

Aum!Speech,Body,Actionsinme,maytheybepurified.

--JyotirAham...

Aum!Thefood(physical)vital,mental,intuitional,

blissfulnaturesinme,maytheybepurified.

--JyotirAham...

Aum!TheSelfinme,mayItbepurified.

--JyotirAham...

Aum!TheInnerSelf(Antaraatma)inme,mayItbe

purified.--JyotirAham...

Aum!TheSupremeSelf(Paramaatmaa)inme,mayItbepurified.

LightamI--JyotirAham

StainlessandsinlessmayIbecome--

VirajaaVipaapmaabhuyaasam.

ObeisanceIoffer--Svaahaa:

OmSanti,SantiSanti.”

In all these multitudinous ways, our Gurunathan taught the people whogathered round him, the great ideal ofPravriti Dharma--the Dharma ofactivity, though in his life, he was an expression ofNivrtti Dharma--theDharma of renunciation. Swami's magnetic presence attracted both bird,beastandman.He lovedeveryonealike, somuchso thateveryone lefthispresencewith the faith that he himselfwas the special object of affection.This was because he had realised his Oneness with all beings, andimmortalisedtheOnenessbyhisoverflowingloveqndgrace.Hisadventinourmidsthasbeen thegreatestblessing,and themost inspiringactofGodtothegraciousLandofLanka.Nopoweronearthcanassailthelandorits

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people,withwhomhecasthislotandlivedasawitnessofDivineGrace.

THESAT-GURUSPEAKS

Ohcome,allyefaithful!

Andreflectontheselivingwords,

ThatGodisOneandworldtooisOne.

Joyfulyebecomewiththeearthtoorejoicing.

Thisgoalofexcellenceseekwithdiscernment,

Foryearenotearthybutthepleromaofwisdom.

Thyinexpressiblegreatness,whocanextol?

Knowyethatfirecannotconsumeyou,

Neithercanthelove-ladenzephyroppressyou,

Northegloomofearth,oretherafflictyou.

Theripplingwaterspiercenottheirchillonyou.

Yeareundying,sempiternal!Letunalloyedbliss

Filltheintersticesofyourheart.

Yewho'veovercomethebiasofcasteandcreed,

Beestablishedinthedharmaofverity(Justice).

Andbenotluredbysenseperceptionsfalse.

Ne'erwillyebeexposedtoanyperilwhatsoe'er,

Butbeawareofyourdutyanddoitwell.

Thefelicityofrealisationisyoursasever,

Andtheworldlieswithintheclaspofyourhand.

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LettherebenoiotaofdoubtinwhatIsay:

Reflect!TheSatGuruisyoursoleRefuge,

Whileyouremainamerespectator.

ThewondroustwinFeet,foreverHail!--Natchintanai.94.

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EpilogueWe have come to the end our ourGuru Dhyanam. In the Eternal Now,there is nobeginning andno end.Swami'sword transcends the dimensionoftimeandspace.

“Pilgrim,PilgrimageandRoadWasbutMyselftowardMyself;andyourArrivalbutMyselfatmyownDoor.”

TheWordsoftheGuru-- ohgentlereader,arepassedontoreverberateinTimeandEternity!

“TheflawlessVacthat'Allthatis,isTruthAbsolute,'Willshowyouthewaytobliss.Meditateonitandliveinfelicity.

ThematchlessVacthat'ItiswhatItis,'Willinspirelucidinsight.Worshipwithpetalsofloveandlivewell.

TheGuru'sVacof'whodothknow.'Willenhanceyourwisdom.Prosperinitsunfailinglight.

ThegoodlyVacthat'weknownot'Willendowthebeatitudeofexternallife.Pausenotbutreflectonitandlive.

TheSeer'sVacthat“AllisHisWill,”Whenenshrinedintheheartwillshedblessedness.Offerthybloomsatdawnandlivenobly.

ThesedulcetwordsinchasteTamilofthelowlyvotary,WhoforgetsnotthefragrantFeetoftheGuruWillensueliberationfromearthlypangs.”

--Natchintanai.302-303.

AUMTATSATAUM

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