Vallalar, the Master
We all know that “Mahadeva Malai’, an erudite composition of 100 spiritual songs was sought to be classified under “First Thirumurai” by Velayutha Mudaliar and published by Irukkam Rathina Mudaliar in the year 1867. Even though the year of publication was on 1867, the attempt for such publication had been on since 1860 itself as it is evident from the communication of letters between Vallalar and Irukkam Rathina Mudaliyar. Therefore, it is clear that “Mahadeva Malai’ was available in a written state even much prior to 1860.
In “Mahadeva Malai” published in the year in 1867, Vallalar has shown as to how the spiritual unity within humanity has been divided into advaitham by Sankara, visistadvaitham by Ramanuja and dvaitham by Madhva. The Saint has shown as to how the web of philosophies hosted by various Acharyas has partitioned the spiritual unity with relative truth. He has chosen to lead his followers from their dwelling after partition to the primordial state prior to the state of creation of such spiritual doctrines with the light of absolute truth. Vallalar holds that in the beginning, there was neither religion nor there was any spiritual tradition. Therefore, “suddha samarasa sathya sanmarkkam” is not a concept created after considering all the spiritual schools but it is a pure state existing before the creation of such religions and spiritual traditions by introspective minds in their subjective revelations. Who could have sung such a meaningful song of wisdom? (song No.5).
“Manifest in all as that of duality, conditioned
As that of monism, as of monism unconditioned
As that of monism chaste; untainted as equitable
Pristine monism of universality, other than self
With foundation none, emanating out of nothing,
Immortal as ever in the awareness immaculate,
Delivering in birth with grace as mother, as father,
Beautiful as a teacher and as deity, my Lord”
What was the age of Vallalar at that time?
It is true that in his great Sermon on 22nd October, 1873 at Siddhi Valagam, Vallalar has proclaimed among others the following which is in consonance with the meaning of many songs in Mahadeva Malai and many others awaiting publication as Sixth Thirumurai in the year 1860 itself.
What was the age of Vallalar on
“In the same manner, you don’t give importance to religions such as saivam, vainavam and spiritual doctrines such as vedantham and siddhantham. In those religions and spiritual doctrines, affirmation of god has been made only in a symbolic way and not forthrightly. If we are to consider them, there is no time. Therefore, don’t give any significance to them. It is because in those religions and doctrines we may get only very few benefit but not the blessing of experience of the soul, the truth of nature leading to the life of excellence. The reason is that we don’t have time. Moreover, I have myself remained as a witness for all these things. It is not possible to measure as to how much importance I have assigned to these religions and spiritual traditions. It is well known to the Swami at Chennai, Velayutha Mudaliar and some others also. Do you see where such attachment has gone now? There is no necessity to canvas any evidence other than the songs of praise written in Thiru Arutpa. If those songs of praise and such of those songs written by others are brought together to light, they shall themselves depose the evidence. Why I was having such obsession at that time, it was because I was full of insubstantial knowledge.”
Swami Vivekananda had the advantage of Godwin, an English man of hardly twenty five years who had dedicated his rest of his life to become a shadow of the Swami. It was Godwin who had been present in almost all the addresses of Vivekananda and religiously wrote the speeches of Swami Vivekananda in shorthand and typed them later for publication. But in the case of Vallalar, there was none. Therefore, the fear of interpolation creeps in and the attempt to inspire confidence in the mind of skeptics assumes importance.
However, the golden triangle of Vallalar’s philosophy has been built on the pillars of his songs, prayers, declarations and letters. Therefore, as the songs form the sheet anchor of Sanmarkkam, the assertions diametrically opposite found in the speeches recorded by the followers, could be identified and cured by similar line of thoughts available in the songs of Vallalar.
It is vital to note that Vallalar did not evolve from the seed to a fruit. Vallalar did not progress from the relative to the absolute. Vallalar did not wander from the finite to the infinite. He is an accomplished soul at time of his conception itself prior to his birth on
Then, why the statement was made on
“Why I was having such obsession at that time, it was because I was full of insubstantial knowledge.”
The flag of sanmarkkam flutters in yellow and whiteness. While the yellow symbolizes immortality, whiteness symbolizes compassion for all.
Let us carry the flag of sanmarkkam around the world.
Let us not confront the world with contradictions.
Let us greet them with a bouquet of compassion.
“Grace is the core of us; Grace is the light of us
Know that grace are we, said so oh Lord;
Grace is the root of us; Grace is the race of us
Know that grace are we, said so oh Lord;
Grace is the bliss of us; Grace is the name of us
Know that grace are we, said so oh Lord;”
Aghaval
With regards
sivajayakumar