ARUTPERUNJHOTI AGAVAL (Transliteration in English)
shanmugamavadaiyappa
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Feb 01, 2013
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About This Presentation
The Agaval
Size: 351.22 KB
Language: en
Added: Feb 01, 2013
Slides: 84 pages
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1
ARUTPERUNJOTHI
AGAVAL
2
AGATHIYAN PRODUCTION HOUSE
2009
3
EPILOGUE
Swami Saravanananda has given a beautiful English rendering of the
Arutperunjhoti Agaval by Ramalinga Swami published by the Ramal inga
Mission, Madras. I was offered this book at the book outlet in Satya Gnana
Sabai, Vadalur in 2003. The salesperson did not display this copy with the
other books but instead had placed it on top of a wardrobe. Whe n I picked
up some books that were displayed by him for sale, he reached for the top of
the wardrobe and picked up this book. He asked if I wanted this copy. The
book was in a soiled and stained state. I immediately purchased it. He did
not state the price but was satisfied with whatever price I had to offer for it.
I am happy I did not look at appearences and reject it. This bo ok is a
treasure house. It is a book to be cherished indeed. I have yet to see another
in the book stores.
Since it is a great piece of work, I would like to share some portions from it.
The author starts his preface with the statement, ‘Infinite god in finite man’.
He says,
‘Man considered himself as a separate entity from god and as
possessing a mortal body subject to decay and wealth. Now it ha s
been proved that this view of meeting with death is a mistaken one
and that god himself has manifested as each one of us and that we
are eternal.…he manifests as human beings.’
‘He (Ramalingam) has asserted in those poems (the Thiru Arutpa) ,
that the lord manifests himself in our foreheads as his own
reflection in order to make us lead divine immortal lives. Our
ancients gained all siddhis by concentrating their mind on the
space between the eyebrows (the shrine of the lord of the
boundless benevolent jothi).’
‘Realizing that he(Ramalingam) is not separate from other being s
and the divine effulgence, he led an inner life with the result that
his thoughts, speech and actions were all filled with divine
compassion. When such a life and activity of divine compassion
luxuriate, there begin to grow the inner lower siddhis...If we pray
with singleness of purpose, the veils of ignorance will be rent
asunder and the inner ever growing radiance will be perceived by
us.’
4
Ramalingam just like the other siddhas before him, has given mu ch
importance to this human body.
‘Whatever polar forces are found in the cosmos, can also be found
in the human body. This shows that the human body is the temple
and abode of the boundless benevolent jothi and also that of th e
dynamic polar forces. Therefore this body has to be first purified
of all its dross and veils and made a fit receptacle to receive the
divine radiance. With the aid of this radiance, the illusory human
body can be transformed into a pure body (sudha degam) followed
by the body of sound (pranava degam) and finally into a Gnostic
body (gnana degam). This body alone is considered as the proper
vehicle for the attainment of mukti.’
‘Jivatma or the individual soul has 5 places of residence in the
human body. The paramatma or universal soul that abides in the
head above the trinity (Brahma, Vishnu, and Rudra), never meets
with dead. The jivatma, at the throat, alone is liable to death (and
rebirth). The paramatma always stays alone. The jivatma resides in
the midst of the subtle faculties such as the mind. Man by losing
his physical frame, has forfeited the experience of sachidananda.’
The author adds that one is not assured that he might obtain another human
birth. He says further that leading a life based on exterior ephemeral state is
no life at all; it is mere existence.
‘The aim of human life is to realize and gain the divine felicity in
this world itself while there is yet time. Those who have attained
the acme of creation, the human birth, must hasten to understan d
and achieve while there is yet time, the delightful bliss of the soul.’
The author says just as physical space is beginning less and is filled
completely with physical atoms, in a similar manner the cosmic space is
beginning less and is full of atoms of souls called atmas. Physical space is
composed of 7 types of ordinary and extraordinary atoms which c an again
be classified into 3 groups (effectual, effectual‐causal, causal). Likewise the
atoms in cosmic space are of 3 types (immature, transitional, mature).
‘The reason for the threefold differentiation of atoms in physical
space is due to the presence of air in it. Similarly the reason for
the threefold differentiation in atmas in the cosmic space is due to
the presence of dynamic compassion.’
5
‘Due to the differences in the levels of will, wisdom and action
(karma) that are found in the cosmic space, atmas have come to
possess threefold bodies (karmic, pranava, gnana).
The author describes devotion as the thawing and melting of the mind
(intellect). Love means the thawing and melting of the soul (heart). He (god)
is realized progressively by the seeker according to his capability.
‘The citadel of the lord is situated at the place of the third eye in
the forehead. The third eye is closed with a door and is locked .
Through the grace of a qualified guru, one can unlock and open the
door of the third eye.’
The author says when once the third eye is opened, everything will be as
clear as daylight; he becomes a Gnostic (gnani).
Ramalingam was compassionate. The author refers to this attribu te of
Ramalingam.
‘Divine compassion is the natural expression of the lord;
compassion to all beings (jeeva karunya‐the spiritual thawing and
melting of beings towards the less fortunate ones which lead to
jeeva karunya) is the natural expression of human beings. Those
perfected beings who have realized completely and enjoyed such
an expression and pleasure are called as jivan muktas. Alleviating
hunger and preventing murder are the most important aspects of
jeeva karunya. The aspirant pours out his soul to the lord and
prays fervently to mitigate their sufferings (other beings). Slowly,
his body through the intensity of concentration of the mind begins
to generate the flame of tapas, known as psychic heat.’
The author quotes Ramalingam,
‘We have to remove the blackish green veil that covers our soul .
This veil can be removed only through the extreme heat of
devotion and meditation. The extreme heat generated in the body
produces smoke at first; this smoke gathers up in volume and
escapes through Brahma Randhra at the junction of the parietal
bones of the skull. Slowly the quantity of psychic heat is increased
due to intense meditation and concentration on the universal
effulgence. Psychic smoke clears off and enhanced illumination
results. The more refined the body and mind, the more divine
illumination (tejas, aura or nimbus) manifests in it.’
‘Advanced works on Tantra yoga and the verses of siddhas insist
that the human brain contains amrita in a solid state. They say that
6
by properly conducting the subtle fire principle or kundalini found
in the sushumna nadi into the brain, the solid amrita is made t o
melt; the melted amrita descends down to pervade all the cells of
the body and as a result the body attains immortality.’
The author writes further,
‘As he advances in endeavor, the sanmargi is guided step by step in
overcoming the principles of impure maya. His body begins to cast
off veil after veil of ignorance and emit radiation.’
He quotes Ramalingam’s Agaval(verses 1449‐ 1473) on this transf ormation
that took place in Ramalingam,
‘The skin has become supple; nerves function intermittently; bones
have become soft and the tendons have lost their grip over the
muscles; blood has congealed and semen has condensed into a
solid ball; petals of the brain blossom and elixir fills up the body
system; face glows and breath becomes peaceful; hairs rise on end
and tears well up; mouth utters the name of the lord and the sound
of OM pours into the ears; body becomes cooled and hands rise u p
in salutations; mind ripens and melts and wisdom fills up the
mental frame; the ever pervading feeling has come to stay; egoism
vanishes and the soul attains bliss; impurities get destroyed and
purity alone remains; illusory tendency vanishes and a longing for
god’s grace swells up…’’
‘Thus the process of transmutation being completed and perfected,
the aspirant becomes the possessor of a golden body. This body
with shrunken skin has becomes ever youthful’, an affirmation
made by Ramalingam himself.
‘It has shaken off sleep, hunger, thirst, diseases from the system. It
has been filled with divine light; it has developed immunity from
all kinds of destructive forces.’
The author explains further,
‘At whatever age the aspirant gains illumination or the effulgence
enters in him or emanates from within, some remarkable changes
take place in the body frame. The divine light seems to change the
very structure of the DNA’s and RNA’s in each and every cell of the
body, with the result, that they seem to function in the opposite
direction.’
7
The author says the whole body of Ramalingam was soaked with di vine bliss
and every cell of his body began to enjoy the felicity. It is said that each cell
of the body possesses partial consciousness and rudiments of in telligence.
The divine light that passes into the cell makes them fully awakened into
perfect or near perfect intelligence. The result is the perfect immortal
physical body. Ramalingam compares the process of illumination of the cells
with marriage with the compassionate celestial lady.
Swami Saravanananda hails Ramalingam and the Thiru Arutpa,
‘By his own self will, the lord has expressed in the human body and
come to exist as such. This is the theme and inner light of Thiru
Arutpa. Arutperunjothi Agaval is the essence of Arutpa.’
‘With a view to make this fact known to the world, Ramalingam
founded the Satya Gnana Sabha, Dharmasala, Siddhi Valagam etc.’
‘With a view to gain eternal life he has given us the Mahamantra,
Swami Saravanananda reveals the inner meaning of the Arutpa.
1‐12,
Deals with the attributes of the effulgence(jothi).
13‐26,
Deals with the various boons conferred on Ramalingam: zeal,
discernment, radiant body, prosperity; liberated him from countless
births; freed from religious bigotry; removed doubt and misconception;
freed from the clutches of religious scriptures; and made him pure.
27‐56,
Deals with the various voids or spaces or spiritual planes which a soul
has to pass through before attaining godhead.
57‐110,
The various voids are not external to our being and can be realized
within ourselves.
8
111‐336,
Deals with the attributes of the effulgence (jothi)that abides in the
inmost void.
337‐366,
Praises to the effulgence (jothi) as the source of all elements.
Ramalingam now a primordial being is provided with penetrating
radiant vision to pry into the secrets and mysteries of nature. Thus
equipped he beholds the evolution of the universe in all its aspects all
of which are recorded in these verses.
337‐402,
Deals with the various aspects of the nature of the earth.
403‐430,
Deals with the various aspects of the nature of the water.
431‐460,
Deals with the various aspects of the nature of the fire.
461‐492,
Deals with the various aspects of the nature of the air.
493‐512,
Deals with the various aspects of the nature of space.
513‐544,
Deals with the process of the creation of the human body, the acme of
the entire evolutionary process. Ramalingam describes how each and
every organ and its system is evolved and placed in the human f rame;
provides a step by step process of the evolution of the human body.
545‐554,
Deals with how space yields the other elements.
9
555‐580,
Deals with the various partial spaces or voids.
581‐620,
Deals with the various forces that activate the universe and the human
body.
621‐628,
Deals with creation from the One.
629‐646,
Deals with the seed.
647‐682,
Deals with the dual or polar nature of manifestation.
683‐690,
Deals with the tatvas and the primordial elements.
691‐702,
Deals with the modes of the birth of organisms.
703‐716,
Deals with the male and female characteristics of the human being.
717‐782,
Deals with the protection and sustenance of organisms.
783‐812,
Deals with the repression and control of all impure tendencies by the
effulgence.
10
813‐832,
Deals with the various kinds of curtains or veils that surround the soul
and prevent it from having a clear vision of the great effulgence. With
the removal of the last screen the self stands face to face with the
resplendence merging in the effulgence to become part and parce l of it
and perform all the functions of the effulgence to make other selves
realize the same level.
833‐852,
Deals with the removal of the screens one after another as and when
the entity rises up from one plane of consciousness to the next higher
plane. By thus removing the veils the effulgence enlightens the beings
of human and celestial origin and also deities high above the celestial
origin.
853‐874,
Narrates how the effulgence pervades through all the functions of the
dynamic powers.
875‐880,
Deals with the uniqueness of the supreme beings.
881‐920,
Deals with the omnipresent aspect of the effulgence.
921‐930,
Deals with the cosmic self which manifests everywhere.
931‐940,
Deals further with the attributes of the effulgence.
941‐976,
Deals further with the cosmic self.
977‐1018,
Deals with the manifold manifestations and activities of compassion.
11
1019‐1038,
Deals with the boons that are bestowed on Ramalingam.
1039‐1070,
Narration of how the effulgence as the guru has taught Ramalingam all
the knowledge and wisdom.
1071‐1114,
Deals with the motherly aspect of the effulgence.
1115‐1164,
Deals with the paternal aspect of the effulgence.
1165‐1176,
Deals with the attributes of companionship of the effulgence.
1177‐1192,
Deals with the friendly attitude of the effulgence.
1193‐1200,
Deals with the attributes of the kinship of the effulgence.
1201‐1213,
Deals with the eternal (sat) aspect of the effulgence.
1214‐1238,
Deals with the knowledge (chit) aspect of the effulgence.
1239‐1254,
Deals with the blissful (ananda) aspect of the effulgence.
1255‐1290,
Deals with the attributes of the effulgence further.
12
1291‐1310,
Deals with the wish fulfilling attribute of the effulgence.
1311‐1320,
Deals with the gem, the mantra and the medicine which confers
everlasting siddhis.
1321‐1336,
Deals with the ambrosial effect of the effulgence.
1337‐1366,
Deals with the sterling qualities of the effulgence.
1367‐1380,
Deals with the munificience of the effulgence.
1381‐1386,
Deals with the effulgence of a mountain with divine attributes.
1387‐1448,
Deals with the effulgence of the sea and its shores with divine
attributes.
1449‐1494,
Deals with the changes that take place when the divine descends on the
human frame. This is the most esoteric and sublimest part of this work.
1495‐1510,
Deals with the intense love that transmutes itself into light becoming
the guiding factor of all souls.
1511‐1518,
The light is compared to that of the full moon.
13
1519‐1528,
Deals with the effulgence of rain that removes all dross from the heart
and mind.
1529‐1538,
Deals with the effulgence of the sun that removes the darkness of
ignorance.
1539‐1548,
Deals with the brilliance of the effulgence of the sun.
1549‐1554,
Deals with the glow of the flame of the effulgence.
1555‐1596,
Sums up all the boons that Ramalingam received through the grac e of
the effulgence. Ramalingam offers his thanks.
Vai tudittu alarida valar sevit tunaikalil //1461//
Ku isaip pori elam gum enak kottida
75
Mei elam kulirntida men marbu asaintida //1463//
Kai elam kuvintidak kal elam sulavida
Manam Kanintu urukida mati niraintu olirntida //1465//
Inam peru sittam iyaintu kalittida
Ahankaram angu angu atikarippu adaintida //1467//
Sakam kana ullam tazhaittu malarntida
Arivuru anaittum anantam ayidap //1469//
Pori uru anma tarpotam poyida
Tattuvam anaittum tam orungu ozhintida //1471//
Sattuvam onre tanittu ninru ongida
Ulaku elam vidayam ula elam maraintida //1473//
Alaku ila arulin asai mel pongida
En ulattu ezhuntu uyir ellam malarntida //1475//
En ulatu ongiya en tani anbe
Ponnadi kandu arul puttu amutu unave //1477//
En ulattu ezhunta ennudai anbe
Tannaiye enakkut tantu arul oliyal //1479//
Ennai vetitta en thani anbe
Ennule arumbi ennule malarntu //1481//
Ennule virinta ennudai anbe
Ennule vilangi ennule pazhuttu //1483//
Ennule kaninta ennudai anbe
Tannule niraivu uru taram elam alitte //1485//
Ennule nirainta en tani anbe
76
Tunbu ula anaittum tolaittu enatu uruvai //1487//
Inbu uru akkiya ennudai anbe
Pon udambu enakkup poruntidum porutta //1489//
En ulam kalanta en tani anbe
Tan vasam akit tatumbi mel pongi //1491//
En vasam kadanta ennudai anbe
Tannule pongiya tan amutu unave //1493//
Ennule pongiya en tani anbe
Arul oli vilangida anavam enum ore //1495//
Irul ara en ulattu etrtriya vilakke
Tunbu uru tattuvat turisu elam nikki nal //1497//
Inbu ura en ulattu etrtriya vilakke
Mayal ara azhiya vazhvu men melum //1499//
Iyal ura en ulattu etrtriya vilakke
Idu veli anaittum iyal oli vilangida //1501//
Nadu veli naduve nattiya vilakke
Karu veli anaittum katir oli vilangida //1503//
Uru veli naduve olir taru vilakke
Tetrtriya vetat tirumudi vilangida //1505//
Etrtriya gnana iyal oli vilakke
Akama mudimel arul oli vilangida //1507//
Vekam atu arave vilangu oli vilakke
Ariyar vazhuttiya arul nilai anati //1509//
Kariyam vilakkum ore karana vilakke
77
Tanniya amute tandhu enatu ulatte //1511//
Punniyam palitta purana matiye
Ui tara amutam utavi en ulatte //1513//
Sei tavam palitta tiru valar matiye
Pati elam tazhaikkap patam perum amuta //1515//
Niti elam alitta nirai taru matiye
Pal enat tan katir parappi en jnjanrum //1517//
Mel veli vilangi vilangia matiye
Uyangiya ullamum uyirum tazhaittida //1519//
Vayangiya karunai mazhai pozhi mazhaiye
Ennaiyum pani kondu ennule niramba //1521//
Manniya karunai mazhai pozhi mazhaiye
Ulam kolum enakke uvakai mel pongi //1523//
Valam kolak karunai mazhai pozhi mazhaiye
Nalam tara udal uyir nal arivu enakke //1525//
Malarntidak karunai mazhai pozhi mazhaiye
Tuymaiyal enatu turisu elam nikki nal //1527//
Vaimaiyal karunai mazhai pozhi mazhaiye
Vemmala iravu atu vidi tarunam tanil //1529//
Semmaiyil utittu ulam tikazhnta senjudare
Tirai elam tavirttu sevvi utrtru ange //1531//
Varai elam vilanga vayangu senjudare
Alaku ilat talaivarkal arasu sei tattuva //1533//
Ulaku elam vilanga ongu senjudare
78
Munnuru mala irul muzhuvatum nikkiye //1535//
En ula varai mel ezhunta senjudare
Atiyum nadu udan antamum kadanta //1537//
Joti ai en ulam suzhnta meich chudare
Ul oli ongida uyir oli vilangida //1539//
Vel oli kattiya mei arul kanale
Nalam kolap purintidu gnana yakattidai //1541//
Valam suzhittu ezhuntu valarnta meik kanale
Vetamum agama virivum parampara //1543//
Natamum kadanta gnana meik kanale
Enniya enniya ellam tara enul //1545//
Nanniya punniya gnana meik kanale
Valam uru sutta sanmargga nilai peru //1547//
Nalam elam alitta gnana meik kanale
Iravodu pakal ila iyal podhu nadam idu //1549//
Parama Vetantap param param sudare
Vara nirai podhu idai valar tiru nadam puri //1551//
Parama sittantap pati param sudare
Samarasa sattiya sabaiyin nadam puri //1553//
Samarasa sattiya tar chuyam sudare
Sabai enatu ulam enat tan amarntu enakke //1555//
Abayam alittatu ore Arutperunjoti
Marul elam tavirttu varam elam kodutte //1557//
Arul amutu aruttiya Arutperunjoti
79
Vazhi nin per arul Vazhi nin perum sir //1559//
Azhi onru alitta Arutperunjoti
Ennaiyum porul ena enni en ulatte //1561//
Annaiyum appanum aki vitrtru iruntu
Ulaku iyal siritum ulam pidiya vakai //1563//
Alaku il per arulal arivu atu vilakki
Siru neri sellat tiran alittu azhiyatu //1565//
Uru neri unarchchi tantu oli urap purintu
Sakak kalviyin taram elam unarttich //1567//
Chaka varattaiyum tantu men melum
Anbaiyum vilaivittu arul per oliyai //1569//
Inbaiyum niraivittu ennaiyum ninnaiyum
Ore uru akki yan unniyapadi elam //1571//
Seer urach cheitu uyirt tiram pera azhiya
Arul amutu alittanai arul nilai etrtrinai //1573//
Arul arivu alittanai Arutperunjoti
Velka nin per arul velka nin perum sir //1575//
Alkal inru ongiya Arutperunjoti
Ulaku uyirt tiral elam oli neri petrtrida //1577//
Ilakum ain tozhilaiyum yan seyat tantanai
Potrtri nin per arul potrtri nin perum sir //1579//
Atrtralin ongiya Arutperunjoti
Muvarum tevarum muttarum sittarum //1581//
Yavurum petrtrida iyal enakku alittanai
80
Potrtri nin per arul potrtri nin perum sir //1583//
Atrtralin ongiya Arutperunjoti
Sittikal anaittaiyum telivittu enakke //1585//
Sattiya nilai tanait dhayavinil tantanai
Potrtri nin per arul potrtri nin perum sir //1587//
Atrtralin ongiya Arutperunjoti
'Ulakinil uyirkalukku urum idaiyuru elam //1589//
Vilaka ni adaintu vilakkuka makizhka
'Sutta san markkach chuka nilai peruka //1591//
Uttamam akuka onguka' enranai
Potrtri nin per arul potrtri nin perum sir //1593//
Atrtralin ongiya Arutperunjoti
Arutperunjoti Arutperunjoti //1595//
Arutperunjoti Arutperunjoti
The above transliteration is from the net. I wanted to aknowled ge the source of this material but
was unable to relocate it. ‐ Editor
81
PROLOGUE
An article in the website http://www.ramalinga.com states that Mother Mira
had seen, during her meditation, the happenings that took place on that
Friday night when Saint Ramalingam attained the Jothi in Sithivalagam. This
is indeed a rare account of the mystery behind Saint Ramalingam 's
disappearance.
A Vision of Dematerialization of Ramalinga’s Living Body
By Gangadharan, a disciple of Mother Mira Alfassa (aid of Sri Aurobindo of
Pondicherry).
Mother Mira said that Saint Ramalingam had achieved the Mukti.
‘On the first day of the Tamil month of Thai (14‐1‐1978) I had a continuous
vision in my usual meditation in the night: the vision of dematerialization of the
physical body of Swami Ramalingam into and as the Truth‐Light of Supreme
Grace which contains or possesses in itself Supreme Compassion and Bliss of
Grace.’
‘Though I have had occasions to ascend into and remain for sometime in the
Truth‐World of Grace‐Light wherefrom I could see the earth as part of the
universe, the said Vision came to me when my consciousness was on the earth
itself.’
‘To begin with, I sensed an ineffable Silence and Peace prevailing everywhere
and I heard continuously Para Nada, the mysterious divine Sound. Then the
Vision broke out.’
‘A small village was seen in its simple and beautiful surroundings. There was the
concrete Presence of the Supreme and Universal Divine with the beautiful
Truth‐Light of Grace and Fragrance, which enriched the place all the more and
enraptured my heart with ever increasing aspiration for Grace. At the center of
the village was seen a small house. Sweet Fragrance of Grace radiated
everywhere from the house.’
‘Vallalar (Saint Ramalingam) was seen entering the house. His face was calm
and peaceful. His whole body was radiating the Light of Grace. Besides, his body
was of silken or light golden shining color. He stepped into his room, closed the
doors, and bolted inside. At that time there was the Concrete Presence of the
Supreme and Universal Divine in the room. The Presence could be sensed even
physically and even by the born‐blind. There was also Silence, Peace, Fragrance,
and the Light of Grace due to the Presence.’
82
‘Vallalar sat on a white cloth spread on a low wooden plank and began to
concentrate. In that poise, he was seen as a Mountain of Truth‐Knowledge with
the Truth‐Light of Grace and Peace and Fire of Tapas. He was verily a supreme
form of the Divine. Flood of Light was radiating from his pure and luminous
body into all the directions.’
‘Supreme Grace, Supreme Compassion, and the Light of Grace are expressive of
the secret truth that they hold the key for transformation of physical body into
the deathless physical body of Grace in its eternal youthfulness. One has to live
in the depth of the ocean of blissful Grace‐Light for being transformed into the
divine nature and as the divine body.’
‘The intensity of the flood of Light that radiated from his whole body was very
powerful and one shall have the strength and capacity to bear and receive it. My
whole body vibrated with a joy and pleasantness because of the Vision of Light
of his body.’
‘After sometime of concentration, he rose up and saw the physical sky. Full
moon was shedding its blissful cool rays over the earth. A little distance away
from the moon was seen a very bright dazzling star of Light. Ramalingam
poured his concentrated gaze at it for some time. He became enraptured with
blissful joy in the heart, which radiated on his face. A little time thereafter, he
again sat on the white seat of the plank and entered into deep concentration.’
‘Though Ramalingam was inside the closed and bolted room, he could see
clearly the whole universe with its tiers of many worlds of mind, life and the
physical including the physical earth and sky with its moon, stars and clouds.’
‘When he was thus absorbed in deep concentration, an effulgent Truth‐Light of
Grace broke out from his heart and with its unique Heat began to burn his
radiant physical body very slowly, as at a snail's speed, and that in an upward
direction, from the heart towards the head. The burning of the body may be
somewhat likened to that of an incense‐stick which however burns downwards
by its inner heat of fire, forming ash covering but without the falling down of the
ash‐form. When the upper part of his radiant body was burnt completely from
heart to head, there was left in its place a form of pure white Substance, which
also radiated its Light of Consciousness. The burnt part, however, showed all its
features intact and clearly and even the burnt hair of his head was seen
distinctly as luminous white hair. Then the Heat of the pure Light of Grace
descended to burn the lower part.’
‘After the whole body was thus burnt, Ramalingam was seen as a bodily form of
pure white substance from head to foot, radiating it’s Light. The white form kept
intact all the different kinds of cells of his body and all the distinctive features
and formations of his interior and exterior body. His bodily form did not shrink
in size after the burning. I saw no visible flame nor sensed its heat during the
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burning of his living body, nor smoke, nor any bad smell as of burnt tissues, nor
heard any cracking noise as of burnt bones. Instead, there was a sweet
Fragrance since the time his body began to burn and it spread everywhere. I
sensed in my heart an ineffable Calmness and Silence, which gave me in turn a
state of Bliss.’
‘Now a second stage of burning began. The unique Heat of Grace‐Light began to
burn slowly Ramalinga's luminous Form of White Substance from head to foot
downwards. When his white Substance‐Form full of its radiating Light, was thus
burnt completely, the white Substance became very fine sub‐atomic conscious
particles, which permeated and pervaded the entire universe and the farther
pure worlds of consciousness beyond. The fine, white and conscious particles
with its radiating Light also entered into and got distributed everywhere in the
earth and even in matter and in the Inconscient. After the universal pervasive
distribution of the particles, they could be seen no more and disappeared from
my sight. Now there pervaded everywhere the sweet, soft and fine Fragrance of
Camphor which gave my body a blissful sensation and enraptured my heart as
well.’
‘Then I had the rare vision of Ramalingam's universal luminous golden Form. In
fact, the immensity of his golden form contained in it the whole universe. This
form too disappeared from my view and was replaced by another vision in
which I saw the Golden Light of Truth‐Knowledge and Grace entering into all
the directions more speedily than the lightning. It permeated and pervaded the
whole universe and the farther pure worlds of Consciousness. It entered into
our earth and all its crores of the physical forms of beings and objects and in the
apparently insensible matter and even in the very dark realm of the vast in
conscience. All the forms that were permeated by the Golden Light of Truth
changed into golden forms of beings and objects. The Golden Light entered into
my whole adhara including the physical body. My body felt in all the cells
vibrations of ease and pleasantness. Then I heard some words of Grace.
However, they were indistinctly heard and could not be deciphered, as I was
absorbed in a rapture of Bliss due to the sublime vision and experiences. Thus,
the Vision lasted an hour of time and ended.’
‘The visible physical light is the concrete symbol of the Vast Truth‐Light of
Grace, which is the source of all lights. Camphor is verily a solid form or symbol
of that Light. Ramalingam's soul is inseparable from the conscious white
particles of Substance, which he has become, and pervading distributed
everywhere. When the Supreme Truth‐consciousness manifests in the physical
world, it becomes the golden Light of Grace. The golden Light of Grace will
purify and transform man and the physical body too will become deathless
physical Truth‐body, and the Sanmarga of Truth, Purity, and Goodness shall
prevail on the earth. As Anma realizes the pure Spirits, the body too shall realize
its truth as the true body of the Spirit.’