Demystifying our idiosyncrasies and misunderstandings around வள்ளலாரின் மகத்துவம் (vaLLalaarin magaththivam - glory of Vallalar):

A very important message for all சுத்த சன்மார்க சங்கங்கள் (suddha sanmārga sangangal) to unite, setting aside all ego clashes. To be honest, amongst various religious groups, that I am aware of, I find that level of disintegration and lack of ideological consensus is very blatant here, as one faction does not respect the other. Each faction behave as though only they have solely patented the copy rights of interpreting the life and spiritual message of His Holiness திருவருட்பிரகாச இராமகிங்க வள்ளலார் (thiruvarutpirakaasa iraamalinga vaLLalaar). That is very unfortunate since the very purpose of சமரச சன்மார்கம் (samarasa sanmaargam) gets defeated. The greatest irony here is that, none of us, who are ridiculing the interpretations of other சன்மார்கிகள் (sanmaargigaL - sanmargis) as wrong, do not ourselves have even the bare minimum अनुभव ज्ञान (anubava gnyaanam) of what our beloved பெருமானார் (perumaanaar) had practically experienced, in terms of either ज्ञान देह (jñāna deha – gnostic body), प्रणव देह (praṇava deha – sonic body) or at least शुद्ध देह (śuddha deha – purified body) etc. Forget the highest state of மரணமிலா பெருவாழ்வு (maraNamilaa peruvaazhvu), how many of us can truly claim to have achieved ज्ञान सिद्धि (jñāna siddhi), योग सिद्धि (yoga siddhi) or even कर्म सिद्धि (karma siddhi)?

We are only speculating on one dimension or aspect of truth while other blind man is speculating other part. Both of us are merely speculating from our own relative frames of reference. That's exactly why there are bound to be difference in relative views. If we observe carefully, we can notice that there are two extreme forms of these misconceptions The following are, in my humble opinion, some of the major areas of conflicts, misconceptions, dogmas and biases that we carry.

1.     On the one extreme, amongst சைவர்கள் (saivargaL - saivites), some of us, including some சிவாச்சாரிகள் (sivaachaarigaL), சிவனடியார்கள் (siavanadiyaargaL), சைவ ஆதின பண்டாரங்கள் (saiva aadhIna paNdaarangaL) etc., in the pretext of being orthodox, blatantly deny the sincerely passionate சிவ பக்தி (sivabakthi – devotion to Siva) of our beloved saint திருவருட்பிரகாச இராமகிங்க வள்ளலார் (thiruvarutpirakaasa iraamalinga vaLLalaar), just because the saint had boldly voiced against some of the superstitious dogmas in the system. However, the undeniable fact remains that there is very close bondage between the saint and Lord பரமசிவன் (paramasivan), particularly His अर्चावतार मूर्ति (arcāvatāra mūrti – iconic form of incarnation) as Lord நடராஜர் (nataraajar).  In fact, most of the saint’s mystical experiences, as testified in the திருவருட்பா (thiruvarutpā) revolves around சிவ பக்தி (siva bakthi). The saint wanted to cleanse and cure the society from the chronic disease called dogmatic superstitions.

2.     Again, many of us, are under the impression that வள்ளலார் (vallalaar) was against आगमिक / तान्त्रिक संप्रदाय (āgamika /tāntrika saṁpradāaya) of உருவ வழிபாடு (uruva vazhipaadu – idol worship) as he preached only Light worship i.e. அருட்பெருஞ்சோதி (arutperunjOthi – Supreme Light of Grace). Obviously, this is not true, as the saint was never against உருவ வழிபாடு (uruva vazhipaadu – idol worship) of the आगम शास्त्र (saguṇa brahman – divinity with qualities) consecrated as the अर्चावतार मूर्ति (arcāvatāra mūrti – iconized incarnation). In fact, he himself has physically visited and worshipped in many temples and also eulogized and sung their praises. According to his philosophy, அருட்பெருஞ்சோதி (arutperunjOthi – Supreme Light of Grace) was the highest expression of the holistic निर्गुण निष्कल परब्रह्म (nirguṇa / niṣkala para parabrahma -  supreme divinity transcending qualities or fractions).  Such a concept is not foreign to आगमिक / तान्त्रिक संप्रदाय (āgamika /tāntrika saṁpradāaya) but rather it reflects its very essence.

3.     On the other extreme, some of us claiming to be சன்மார்கி (sanmārgi) also believe that வள்ளலார் (vallalaar) did not encourage உருவ வழிபாடு (uruva vazhipaadu – idol worship) of various deities, and they even begin to look down upon those who believe and indulge in such practices as spiritually immature people. However, as explained in #1 above. Again, some of us, who claim to be சன்மார்கி (sanmārgi), completely neglect and fail to recognize the involvement and contribution of the noble saint to भक्ति मार्ग (bhakti mārga – devotional path) although it is an obviously undeniable fact, as testified both by huge corpus of அகச்சான்றுகள் (agachaanRugal – internal testimonies) generously spread across all the ஆறு திருமுறைகள் (aaRu thirumuraigaL – six sacred books) of his magnum opus poetic masterpiece திருவருட்பா (thiruvarutpā).

4.     Next, on the one extreme, some Hindus and temple goers, are under the impression that வள்ளலார் (vallalaar) disregarded the importance of திவ்ய தேசம் / தேவாலயம் (thivya dhEsam / dhEvaalayam) and hence are not ready to consecrate the saint’s विग्रह (vigraha - icon) similar to the சைவ நாயன்மார்கள் (saiva naayanmargal) and other saints.

5.     Whereas on the other extreme, some of us, who claim to be சன்மார்கி (sanmārgi), fail to recognize the high respects and adoration given by the noble saints to Hindu temples as an important spiritual platform (medium), although the saint Himself has not only explicitly glorified, but has also personally derived highest inspirations and mystical experiences from many such sacred spaces. In fact, any honest study of his life history will understand that temples like சிதம்பரம் (chidambaram), திருவற்றியூர் (thiruvoRRiyUr), திருத்தணிகை (ththiruththaNigai), கந்தகோட்டம் (kandhakOttam) etc., were an integral part of the saint’s spiritual milestones. Moreover, inspired by the esoteric significance of the sacred சிதம்பரம் தில்லை நடராஜர் திருக்கோயில் (Chidambaram thillai nataraajar thirkkOyil), the saint himself established சத்திய ஞானசபை (saththiya Gnaana sabai) at வடலூர் (vadalUr) and even named it as உத்திர ஞான சிதம்பரம் (uththira gnaana chidambaram)

6.     Next some of us reject the importance given by the saint to the performance of religious rituals and best practices defined in the orthodox schools of वैदीक शास्त्र (vaidīka śāstra – Vedic scriptures) & आगमिक तान्त्रिक शास्त्र (āgamika / tāntrika śāstra – agamic / tantric scriptures), which are prescribed as preparatory techniques for self-cleansing, tuning and self-disciplining. Some of us consider such rituals as mere superstitious, waste of time. However, the saint himself has prescribed similar set of protocols for performing rituals at சத்திய ஞானசபை (saththiya Gnaana sabai) and other establishments. The following prose preaching are testimony for the same:   அனுஷ்டான விதி (anushtaana vidhi), கணபதி பூஜா விதி (gaNapathi pUjaa vidhi), செவ்வாய்க்கிழமை விரத முறை (sevvaai kizhamai viradha muRai), நித்திய கரும விதி (niththiya karuma vidhi) etc.

7.     Similarly, on the one extreme, some of us, even go to the extreme stand of denying sainthood to வள்ளலார் (vaLLalaar) and even reject his magnum opus spiritual masterpiece - திருவருட்பா (thiruvarutpā) as a scriptural revelation on par with தேவாரம் (thEvaaram), திருவாசகம் (thiruvaasagam), திருமந்திரம் (thirumandhiram) and other சைவத்தமிழ் திருமுறைகள் (saivaththamizh thirumuRaigal). In fact, some of us are so fanatically short sighted to make a blatantly blasphemous accusation of திரு அருட்பா (thiru arutpā) as a மருட்பா (marutpaa).

8.     Whereas on the other extreme, some of us, who claim to be சன்மார்கி (sanmārgi), do not appreciate or give due respect to the rich devotional heritage of the above mentioned சைவத்தமிழ் திருமுறைகள் (saivaththamizh thirumuRaigal) and other devotional literature. Out of their dogmatic fanatism, they fail to recognize that these works are equally sacred spiritual outpourings of some of the greatest saints in the order of திரு ஞானசம்பந்தர் (thiruGnaanasambandhar), திரு நாவுக்கரசர் (thiru naavukkarasar), சுந்தரர் (sundharar), மாணிக்கவாசகர் (maaNikkavaasagar, திருமூலர் (thirumUlar) etc. It is an obvious fact that வள்ளலார் (vallalaar) himself had the highest regards and respects to not only these saints and their works but also considered them as his senior guru’s from whom he derived great spiritual inspirations. Moreover, the saint very categorically declares that he also belongs to the same heritage of spiritual lineage.    

9.     Unfortunately, some of even go to the extent of denying the rich spiritual essence underlying such devotional literature even within திருவருட்பா (thiruvarutpā) and are blasphemous of neglecting all those poems centering around भक्ति मार्ग (bhakti mārga – devotional path) as though they are of some inferior quality. However, the truth remains otherwise as the saint himself, very clearly, testifies that all of his poems are direct mystic outpourings of God’s own divine revelations. For example, some of us belittle and neglect the first five திருமுறைகள் (thirumuraigaL – sacred books) as these have relatively high share of பக்தி பாவனைகள் (bakthi baavanaigaL – devotional expressions) intrinsically embedded into them, when compared to the ஆறாம் திருமுறை (āām thirumuai – sixth book).  In my humble opinion, this is gross negligence and insult to the Saint’s work.

10.  Again, on the one extreme, amongst advocates of वेदान्त दर्शन (vedānta darśana – vedantic philosophy), some of us, wrongly misunderstand that வள்ளலார் (vallalaar) was against the authority of Sanskrit based scriptures including the वैदीक शास्त्र (vaidīka śāstra – Vedic scripture) - वेद मन्त्र (veda mantra), उपनिषद् (upaniṣad) etc. Similarly, amongst advocates of सिद्धान्त दर्शन (siddhānta darśana – philosophy of siddhanta) some of them also have similar misunderstandings and do not recognize the saint’s contribution to their school. For example, some so called scholars belonging to the philosophical school of சைவ சித்தாந்தம் (saiva siddhaantham) are very dogmatically reluctant to include வள்ளலார் (vallalaar) as part of this school’s esteemed gurus.  

11.  However, on the other extreme, some of us, who claim to be சன்மார்கி (sanmārgi) completely reject and even ridicule both वेदान्त (vedānta), सिद्धान्त  (siddhānta) and every other such दर्शन  (darśana –philosophy) as inaccurate and worthless. This again is a very unfair accusation. As the saint has openly endorsed not only the वेदान्त दर्शन (vedānta darśana – philosophy of Vedic conclusions) but his philosophy provides the सन्मार्गम् / சன்மார்கம் (sanmārgam – right path) towards an integrated holistic षडान्त समरस दर्शन (ṣaḍānta samarasa darśana – six edged integrated philosophy).  

12.  Again, on the one extreme, even some of us who claim to be orthodox Hindus accepting the soteriological possibility of different types of समाधि (samādhi -atonement) including सविक्लप &  निविक्लप समाधि (savikalpa & niviklapa samādhi – atonement with and without imagination) attained via different modes of मोक्ष (mokṣa - liberation) including जीवन्  & विदेह मुक्ति  (jīvan  & videha mukti – liberation while living & after death), fail to acknowledge अमृत मुक्ति (amṛta mukti – deathless liberation) that our saint has indeed achieved viz. the supreme status of மரணமிலா பெருவாழ்வு (maraNamilaa peruvaazhvu – eternal immortality) as they believe that it is humanly impossible to conquer death. However, there are many scriptural testimonies vetting the science and art of conquering death including the historic case studies of many eminent noble saints பக்தர்கள் (bakthargaL), ஞானிகள் (GnaanigaL), சித்தர்கள் (siththargaL) & யோகிகள் (yOgigaL) cutting across religious boundaries. Again, in the case of our beloved saint, who is one of the latest and greatest saints to have achieved such a state, there is ample அகச்சான்றுகள் (agachaanRugal – internal testimonies) generously spread across the length and breadth of his own works including his magnum opus செய்யுள் பகுதி (seiyuL pagudhi – poetry section) viz. திருவருட்பா (thiruvarutpā), as well as his உரை நடை பகுதி (urai nadai pagudhi – prose sections).  

13.  Whereas, on the other extreme, some of us, who claim to be சன்மார்கி (sanmārgi) consider all forms of मोक्ष (mokṣa - liberation) & समाधि (samādhi -atonement) listed above, as inferior states compared to the one attained by வள்ளலார் (vallalaar) viz.  अमृत मुक्ति (amṛta mukti – deathless liberation).  Moreover, they dogmatically believe that no one else other than the saint has and will ever attain மரணமிலா பெருவாழ்வு (maraNamilaa peruvaazhvu – eternal immortality).  This is again a very short sighted prejudice not backed by real historic or scientific facts. As stated above, there are several such case studies of saints from different parts of the world who have conquered death and attained similar states of மரணமிலா பெருவாழ்வு (maraNamilaa peruvaazhvu – eternal immortality).     

Thus, all of us who subscribe to one or more of the above idiosyncrasies are like the blind men trying to describe the elephant based on our limited intellectual understanding and speculation of the same. We might have acquired some minor spiritual experiences in our limited capacities, but does it in anyway even near the spiritual milestones of this noble saint? We may have started crossing the well, but since we ourselves have not completed it yet, we don't deserve to point holes on the progress of other co-passengers, who have also embarked on such a pilgrimage. Once we realize that our so-called knowledge on சாகா கல்வியும் கலையும் (sāgā kalviyum kalaiyum – art and science of deathlessness) is not based fully on our own direct experiential wisdom but mere intellectual speculations based on our limited understandings (or misunderstandings?) of the scriptural texts of our beloved பெருமானார் (perumaanaar) viz. திருவருட்பா (thiruvarutpā) &  உரைநடை பகுதி (urainada pagudhi – prose sections),  we will become more humble and will realize that we could be as blind as our counterpart viz. சன்மார்க சாதகன் (sanmārga sādhagan) - the one whom we are belittling to be blind.  But once our we are blessed with the spiritual vision, the absolute truth will be realized by each of us. Until then, we are like the empty vessels merely making more noise.

கண்டவர் விண்டிலர். விண்டவர் கண்டிலர்

(kaNdavar viNdilar, vindavar kaNdilar

One who has realized does not boast, one who boasts hasn’t realized.

)

 Until such time, all seekers instead of getting into destructive criticism and belittling each other, we must all holistically collaborate together between us and leverage from the collective wisdom. Each of us are learning a specific aspect of the multifaceted singularity. No knowledge is individually perfect but collectively we can solve the jigsaw puzzle. Let's learn from each other. So instead of destructive criticism, that does not help anybody, we should pursue சத்விசாரம் (satvicāram – truth inquiry) by cultivating the healthy best practices of constructive criticism and co-learning and knowledge sharing. After all, that is the intended purpose of சமரச சுத்த சன்மார்க சங்கம் (samarasa suddha sanmārga sangam).

होंगे कामयाब, होंगे कामयाब, हम होंगे कामयाब एक दिन,

हो, हो, मन में है विश्वास पूरा है विश्वास

हम होंगे कामयाब एक दिन

…

हम चलेंगे साथ साथ डाले हाथों में हाथ

हम चलेंगे साथ साथ एक दिन

हो, हो, मन में है विश्वास पूरा है विश्वास

हम चलेंगे साथ साथ एक दिन

(

hoṅge kāmyāb honge kāmyāb ham hoṅge kāmyāb ek din

ho ho mann main hai viśvās poora hai viśvās

ham hoṅge kāmyāb ek din|

…

ham caleṅge sāth sāth ḍāle hāthoṁ me hāth

ham caleṅge sāth sāth ek din

ho ho manme he viśvās pūra hai viśvās

ham caleṅge sāth sāth ek din|

We shall overcome, we shall overcome, We shall overcome one day

Oh oh I am confident, fully confident

(that) we shall overcome one day.

we will walk hand in hand, we will walk hand in hand

we will walk hand in hand some day,

Oh oh I am confident, fully confident

(that) we will walk hand in hand some day..

)

Finally, with would like to conclude with the golden verses of assurance given by the noble saint திருவருட்பிரகாச இராமகிங்க வள்ளலார் (thiruvarutpirakaasa iraamalinga vaLLalaar)

எல்லாம் செயல் கூடும் என் ஆணை அம்பலத்தே
எல்லாம் வல்லான் தனையே ஏத்து.