97

CHAPTER IVCHAPTER IVCHAPTER IVCHAPTER IV

VALLALAR’S SOCIAL PHILOSOPHY

Saint Ramalingar, generally known as Vallalar, prepared himself from

the dawn of his life to achieve mental as well as spiritual superiority. From the

age of 12 he led a life based on Gnana marga1. He was absorbed by

Murugan at the age of nine2. (1832) and that encouraged him to lead a life of

Gnana3. The people of that age were attached to love4. Owing to their

hav ing feuds and confrontations with the neighbours they forgot

God5. and they drank toddy, and were engaged in gambl ing6. As

they were greedy of money (Ponnasai), land, and earth (Mannasai) and

women (Pennasai)7 they put the poet into lot of troubles and he began to

real ize the direc t ives of God to serve the common people8.

1. Uran Adigal, Puratchi Thuravi Vallalar, Samarasa Sanmarga Araichchi Nilayam, Vadalur, 2001, p.5.

2. Thiruvarutpa, Thirumurai. Adimai Padigam 4 and Vadanai Kalivu, 7.

3. Pillaipperu Vinnappam, 126.

4. ibid., 102

5. ibid., 103.

6. ibid., 104

7. ibid., 109

8. ibid., 113

98

Owing to the generous nature towards others he faced sorrows,

miseries with fear and requested God to get rid of such trivial things for

achieving great things9. Though he ate and dressed for the sake of the world

he had his own individual philosophy of life and never had faith or belief over

the people of this world10. The deplorable nature of the people of his age

compelled him to realise that they were mere actors and that even considered

him to be another actor in this world11. He felt that the commonfolk were

much inclined to enjoy the transitory pleasures of this world and were caught

by the plight of Karma due to their negligence of the poor and hungry people.

He repented that they were carrying sin with them instead of carrying the

grace of God12. By estimating the miserable nature of the contemporary

society, Vallalar lamented a lot and that, in turn, made him a social

philosopher and reformer. Only for the sake of others and to bring

Anmaneya Orumaippadu through Jivakarunya he es tab l ished the

institutions at Vadalur based on the society as well as his social bent of mind.

He was much afraid to notice the unacceptable and unwanted activities such

as the worship of minor deities and the offering of blood sacrifices13. He

worried much to witness those who were not neutral, just and fair and

threatened others by the minor powers vested with them1 4.

9. ibid., 127

10. Abaya Thiran, 4.

11. ibid., 12

12. Ulagarkku Uyvagaikural, 1-10

13. VI Tiruvarutpa, Pillai Peru Vinnappam, 63.

14. ibid., 65

99

Being a slave but aiming at the attainment of r ights and

priv ileges, he endeavoured for the redressal of the despondency

of others. Distressed at the sight of the miseries of the hungry

and the diseased people who led a life of objec t poverty1 5 he

analysed and preached the ways for remov ing them, The harsh

and abusive words uttered by the low class people were

despicable to h im1 6. He was deadly against omens of different

nature, and suggested that, they would inculcate superstit ious

be l ie fs among men 1 7 and they wou ld h inder their no rma l way of

life. Poverty had its own impact over others18. Even wealthy people, and

women were worried over diseases, old age and death19. People were

captivated by the worldly life. It was difficult to distinguish the wicked, crooked

and greedy and they caused unhappiness in him. As he was perturbed at the

sound of the drum beaten to announce death he was even disturbed to hear

the difficulties uttered by others20.

When hungry people were driven out by the wealthy, Vallalar could never

be modest. Being a saint possesseing a high place he could do nothing but

repenting.

15. ibid 62.

16. ibid., 61

17. ibid., 24, 25

18. ibid., 11.

19. ibid., 12-14

20. ibid., 19-23

100

As it was a period of materialistic order and economic inequalities the

news about theft, plunder and robbery worried him like fire, which jeopardized

normal life of the people21. Thus, his principles and philosophies explicated in

his works reveal that he was a practical man. Vallalar, who trembled to hear

and to witness the sorrows miseries and unlawful recurrences in this world,

had preached and propagated the ways and means for the elimination of

such things22. His compassion for the poor, the destitutes and the ascetics

enabled him to form his Sanmarga philosophy in the later part of his life,

Being an embodiment of compassion through the Sanctuary of Eternal

Service (Satya Dharma Salai) he fed the poor daily as a normal routine

without any disparity of caste, creed, sex and religion23. It was done on the

philosophy that those who feed the hunger were equal to God. As his period

coincided with the period of awakening of the Indians, “the farsighted Indians

who started the process of awakening could and did only aim at full

integration of India:24.

Among the various veteran and enlightened Indians, who endeavourd

to respond to the challenges posed by dominant western tradition, Vallalar

was also a pioneering personality in carrying out the cultural and spiritual

custom oriented traditions and practices of the then Tamil society.

21. ibid., 55

22. Uran Adigal, op.cit., p 158.

23. Annamalai SP.. The Life and Teachings of St. Ramalingar, Bharatiya Vidhya Bhavan, Bombay, 1973, p,19.

24. Jonathan Cape, The Soul of India, London, 1961, p.227.

101

The deep-rooted prejudices and supersititious notions among the

people who were mostly indifferent to religion and the impacts and influences

of the alien British rule hindered the native culture and the widespread

abominable western ways of life caused havoc to the ways of life25. The age-

old caste disparities, which strangled the Indians as a cancer from within, the

Christian Missionaries, who engaged themselves in evangelization, and the

progress of English education, were ‘equally bubbling”26. In the absence of

kindled inspiration and markedly integrated unity and love among people the

spiritual faith was the felt need of the hour and indispensable for reform of any

nature27. Beyond the existence of superstition, social evils, egoism, the

inferiority complex, conceptual notions of intellectual, spiritual and moral life

too had created inconsistencies in the minds of the common public. While the

poor became poorer and poorer, the rich were becoming avaricious. The

general public did not have the mercy to help the poor and needy. Further, as

repented by the saint there were religious animosities and negligence of

spiritualism28. Amidst the already existing religious disparities and factions

even the leading religious mutts of Tamilnadu took no steps to prevent the

conversion activities of the Christian Missionaries. The downtrodden, who

were keen on the upgradation of their social status, never cared by the so-

called affiuent religious leaders of Tamilnadu, The people forgot the life

sustaining power of spirituality.

25. Annamalai S.P., op.cit., p.25.

26. Diwahar R.R., Paramahamsa Sri Ramakrishna, New Delhi, 1964, pp.22-23

27. Annamalai S.P., op.cit., p.28.

28. ibid., p.29

102

At this critical juncture emerged St. Ramalingar in Tamilnadu. As he

was well aware of the fact that elimination of such flaws was his very purpose

of his life in this world, through direct experiences, he gained the

required potentials, dedicated himself to the serv ices of the fellow

human beings, It was intolerable for him to have a despicable

portrayal of the contemporary society. So by deprecating the

surviv ing condit ion of the society he encouraged the people to

have a self-estimate of themselves. As ordained by the Lord he

treated himself as a Mess iah who was desirous of showing the

universal path to those who were in the darkness. By his socia l

and spiritual concepts such as Anmaneya Orimaippadu (Spiritual

oneness), Jivakarunya Olukkam (Compassion for all living beings), Suddha

Sanmargam (Pure r ighteous path) and Maranamilla Peruvalvu

(Embodiedimmortal ity) he attempted to convert the society into

spir itualistic one.

By his pr inciple of Suddha Sanmargam (Pure r ighteous

path) he desired people to reach the highest pedestal of

spir itualism29 and to achieve an egalitar ian society, which would

be an everlasting one30. By his variegated serv ices in a socia l

atmosphere, which was not at all conducive for a healthy spiri tual

progress.

29. VI Tiruvarutpa, Maranamilla Peruvalvu, p.3.]

30. Paramarthalingam, C. Social Reform Movement in Tamilnadu in the 19th

century with special reference to Saint Ramalinga, Rajakumari Publications Madurai, 1995, p.50.

103

St. Ramalingar sincerely endeavoured to inspire people

through his Satya Gnana Sabha (Hall of wisdom) and advocated

equality among men. By construc ting a stone temple and also a

temple of words by his Arutpa and other prose works , Valla lar,

through sustained efforts , had harmoniously blended his socia l

philosophies and concepts in his works31. Further it was a period in

which people had no satisfied life; the Saivites and Vaishnavites had their own

inner and outward rivalries. There prevailed econ o mi c d isp ar i t i es .

Ima g e wors h i p an d ma n ma d e r i tu a ls fascinated people32. Since

religion was a bridge between man and God33 one must note how St.

Ramalingar, through his spiritual and religious concepts, was offering

directives for growth. Hence one is expected to know the social concepts of

Vallalar based on his Tiruvarutpa.

Before probing into the estimate of his concepts it is worth to note his

views and portrayal of the society. He called people as the lovers of

desires34. People, who l ived a wealthy life with si lk c lothes and

led a life of estravagance, without being generous to those who

were hungry and angry at al l t imes, moved according to the will of

mind without any philanthropic activ ity.

31. Uran Adigal, Tiruvarutpa Thirattu, Samarasa Sanmarga Araichi Nilayam Vadalur, 2006, p. VII (introduction).

32. Dinamani, dated 12 February 1988.

33. Rm. Malavili Mangayarkarsai, Arutpavum Arul Nulkalum, Manivasagar pathippagam, Chennai, 2004, p.19.

34. VI, Tirumurai, Ulagarkku Uyvahai Kural, 1-10.

104

Without the knowledge of the philosophy, they devoted

much attention to the transitory p leasures of lust and sleep. They

attached more signif icance to make money even by getting

interest on credits . They hesitated to offer even the old gruel to

the hungry. They were gradually adding the impacts of Karma. They

never cared for either birth or death. They were liars and attached

significance to this body which was mortal. They laughed at the poor and

downtrodden who stood with bent heads and folded hands. They carried out

many unjust and unlawful acts. Such dismal pictures were depicted by

Vallalar in another place also35. The people attached affinity to the feuds of

caste, religion religious faiths and Shastras without showing any affinity to the

one who could place the society in the path of Sanmarga. Though much

stress was assigned to agrarian pursuits they never thought about the body

after death. He had pointed out that it was the time of arrival of Paramar or

the reliever and they should devote on him to gain more joy and happiness.

Further, he extended a warm welcome to all to give up ego and the plights of

Karma by attaching importance to Satya and to power. He pointed out that

even by having a lamp in hand people fell into a dilapidated well by

their l ies and murders without minding the quick arr ival of death,

They showed veneration for religions, false sastras, agamas, and

deities without knowing the ways and means for preserving the

proposit ion of the dematerialisation of the body.

35. Ibid., Punitha Kulam perumaru puhalal, p. 1-10.

105

Without having an estimate of the components of the body and soul

they ate well and slept comfortably and lead an illusory life with joy and

happiness amidst sorrows and miseries. They never thought of a body, which

had no old age or death or decay or decomposition. Further, without knowing

the end of everybody they had created factions as high or low clans. All the

clans were worms. The real life should have no pain. One should remember

that nothing was worth after one’s death.

As the above were all in the form of advices to all the human beings of

all nature one could have a total picture of the realities of life as enunciated by

Vallalar and that explicates the ethics and concepts of the social life

expounded by Vallalar. Under such a pretext it is apt to have an analysis and

estimate Thiruvarutpa to appraise and evaluate the social concepts of

Vallalar. As he concentrated on the elevation of the individual by his flawless

qualities and all by setting aside the temporal and transitory nature of worldly

pleasures one must note his faith over promoting the standard of life of a

society and its components.

His concept of embodied of immortality or Maranamilla peruvalvu also

is a nucleus of the life36. So an attempt on that basis is tried subsequently.

Death is more miserable and unacceptable to all human beings. But Vallalar

was of the opinion that death occured due to the lack of understanding of the

natural phenomenon by man37.

36. lid, Maranamillapperuvalvu, p.1-28

37. Siva Siddhan, Maranamillapperu Valvu, Alagu Pathippagam, Chennai, 2002.p.3

106

Only by considering the physical body people estimate

death, But as the soul is immortal, Vallalar had talked about

Ponnudambu, Oli udambu, Aliya udambu, Suddha Deham,

Pranava Deham, Suddhamaddhi munru Degangal and Nidhya

Degam. Thus it is evident that the phys ical body could be

converted into any form as stated above38. Val lalar, hav ing

achieved all such things had commented that the attainment of

Nidhya Deham would be the f inal stage associated with embodied

immortality. He hinted that the appreciation of the quali t ies of

Lord Nataraja and also by abandoning of worldly life one could

achieve embodied immortality. One should be non-possess ive and

should never be subordinated by any earthly belongings and worldly

nature. Things visible were all mortal; words heard had no meaning; things

learnt were all false; happiness was vain; things eaten were waste; and by the

adherence of Sanmarga if one avoided all the normal course of false

life one can achieve embodied immortality. The Sanmarga

principles would offer relief from the miseries of the world.

Though God is described in Vedantha and Siddhantha. He

is above all and He is the cosmic dancer in the Chitsabai and his

worship wil l lead to attain immortal ity.

38. Paramartha Lingam, C. Op.,cit., p. 41.

107

The understanding and realization of the eternal and perfec t

real ity would lead to immortality. Val lalar had reiterated that al l

the false re ligions of the world should be destroyed and the

concept of Sanmarga should alone be acknowledged as a

measure to achieve the highest social order. The people of th is

world, were unaware of honesty, wisdom and death because the

monkey minded people were captivated by ev ils and untrue

religions, For relieving the bodily ailments, old age, death and to gain

relief from the distresses of grief and sorrow at the time of the funeral

of the dead, one should adopt Sanmarga which yielded embodied

immortality. Even the educated and uneducated were to meet the

death which trembled the en t i r e body. So to avoid such a horrible death

one should adopt Sanmarga and must aim at the attainment of Maranamilla

Peruvalvu.

Thus St. Ramalingar, by his highly mystical preachings, which he

gained through gradual and practical experiences under measured stages,

had expressed his expectations and practicalities to his fellow human beings.

Such acceptable and pragmatic humanism formed the concept and

philosophy of the life of Vallalar. By treating Sanmarga and Arutperum

Jothi as vehicles for the enhanced status of life, Vallalar occupied a prime

place when compared with the other saints.

108

As a friend, philosopher and guide he made his life itself as his

message even while he was alive. Since it was difficult to understand his

principles, no one was capable of elevating one’s self to his level. His high

ideals are impracticable to normal human beings. But since the ways

suggested were practised by him it was certain that one could achieve them

by constant practice. In this regard it must be remembered that he insisted on

meditation and concentration39.

As he was a mystic saint he served as a medium between God and

human beings. He had repeatedly stressed that all the words uttered

by him were the commands obtained by him from the higher

plane, which ordinary common layman couldnot unders tand. He

had pointed out that those who adopted voluptuous l ife would

have a short l i fe. He had estimated that everyone was fond of

hav ing servants, money, women and polit ical status without

minding the unavoidable death. Since cremation was not

appreciable, one should adhere only to burial., He condemned

those who cremate the dead, otherwise they should throw the

dead bodies to the open space to be eaten by vultures. When the

soul in a body ceased its normal func tions it should be buried and

that should be exci ted by al l who were keen on burying the

wealth.

39. VI Tirumurai, Samadhi Varpurutal, p.1-10.

109

Ins tead of cremation, if a body was buried, the Siddhas

could bring back the dead body alive. So to obtain the grace of

God one should bury the dead body. Thus, Vallalar stood for his

own principles pertaining to every aspect of l ife. Since death was

the culminating point in this material world, one should be very

cautious in dealing with that i t.

All who thought about the welfare of others should lead a life of

compromise without any differences among themselves. In the same way,

unity could be obtained through the acceptance of Siva as the one and

the only one. As he had unshakable fa ith over the fac t that a ll

the dead would come back alive only by the adoption of

Sanmarga, he stressed on Maranamilla Peruvalvu . As he

himself was an example for the varied appreciable deeds of high

standards and no one obtained the grace of God like h im, he had

hinted that his eternal and everlasting princip les should be

prac tised by all without any dev iation40. So he did not create a

new rel igion but s tressed on practicable life pr inciples .

The existing principles were given proper interpretations

and they served as his directives and suggestions for a proper

way of l i fe .

40. Ibid., Sanmarga Ulagil Orumainilai, p.1-10.

110

For pointing out the common moral pr inciples of l ife Val lalar

used the term Samarasam. For achiev ing God there are four

ways or Margas called Dasamarga (fa ith out of fear). Sarputhira

marga ( the father-son aff inity), Saga marga (fr iendly relation)

and Sanmarga ( true path)41.

Among them, Sanmarga based purely on r ighteous moral

principles beyond the phi losophies , r ituals etc ., was signi ficant to

be assimilated by all the human beings by their own indiv idual

v ir tues and calibers. Vallalar, on par with the principles, righteous thinking

and concepts of the early personalities, such as Appar, Sundarar,

Manickavasagar, Thirumular, Pattinathar and others offered his concepts,

which were the needs of his time.

By serving also as a commentator to the old works42 Vallalar evolved

his own principles and ideas as given below43.

41. Natarajan A.L., Vallalar Valvum Valkkum, Ramalingar Panimanram, Chennai, 1974, p.231

42. Sivagnanam M.P., Vallalar Kanda Savakkalai, Gandhiya Ilakkiya Mandra, Madurai, 1992, p.2

43. Uran Adigal, Puratchi Thuravi Vallalar, op.cit., p.9.

111

1. God is one

2. He must be worshipped with true love in the form of Jothi

3. Worship of minor deities should be avoided.

4. One should never offer blood sacrifices.

5. One should practise - vegetarianism.

6. There should be no discrimination of caste and religion.

7. By treating life as identical the concept of Anmaneya Orumaippadu

should be adopted.

8. Importance should be given to Jivakarunya Olukkam.

9. Puranas and Sastras should be repudiated.

10. One should avoid superstitious beliefs.

11. Ear boring and nose boring ceremonies are irrelevant.

12. At the death of the husband, wife need not remove the tali.

13. After the demise of the wife, the husband should not remarry.

14. The dead should be buried and not cremated.

15. No funerarl rites are needed.

16. There must be a common objective at all levels.

112

Vallalar stood for the development of the society by setting aside the

unwanted and unnecessary practices prevalent in the then society. He stood

for a methodical and practicable way of life44. He rejected the worldly life led

by an individual, as a voluptuous one and treated them as Kayavar or who

was low in behaviour. The importance assigned to women and describing

their outward structure should be avoided. Anger, lust, attachment,

religion, b lood sacrif ices should be avoided by giv ing importance

to the mantra called AUM. One should lead a l ife with women of

noble qualit ies , men of incomparable v irtues , even adjustable

fr iend and should res ide in an unblameable area. The desires of

women and the company of those whose words and deeds did not

coincide with each other should be avoided. One should never beg but must

be able to g ive to others when required. The intox icants, l iars

and disputants should be neglected and men of si lence should be

taken into account, There was nothing as good or bad. One should feel the

sight of hungry men and should avoid diseases and wealth. One should

prefer the company of pious people. The worldly life, attachment to house,

children, relatives, wealth, life and body, should be treated as non- permanent

or transitory.

Getting wealth by engaging in different occupations and the use of money

gained to fill up the stomach were vain because life’s purpose was higher than

that. One should learn to regard and recognize the Guru or Preceptor for

keeping him away from the pitfalls.

44. VI Tirumurai, Deivamanimalai, p. 1-31

113

Since Karma was the root cause for rebirth, one should be cautious. One

should never depend upon others. Thus Vallalar by setting himself as an

example, had disclosed his viewpoints in his devotional literature. This sort

of approach was harmoniously blended in other portions of his works, Such

an analysis would also help one to have an estimate of his social concepts.

For satisfying the hunger or to fill the stomach one should never cringe, by

pretending and praising the greedy. One should avoid the desire for earth,

wealth and women45. He had an aversion to women because they

captivated the youth by their turmeric applied face. He even condemned

them by base words such as mundai or mean people who were for money by

showing their voluptuous and immoral ways. They were sinners, for they

attracted others by winking their eyes. Even though they had diseases such

as T.B., leprosy they invited others by attractive signs. They never hesitated

to be even with beggars for getting money. By their eyes, breasts and lustful

sight they invited others. So he had pointed out that one should be pious,

pure and devoted to God46.

The same condemning attitude revealed his view that women were the

root cause for all the sins and unlawful acts47. Even in his canto called Kurai

Dirntha Pathu Vallalar offers the same despicable treatment to women.

45. Ibid., Jiva Satchimalai.13.

46. Punmai Ninaithirangal, 1-10

47. Thiruvadi Suda Vilaidal, p. 1-10

114

His Samarasa Suddha Sanmarga movement did not achieve

immediate success but had caused the tangible awakening in the minds of the

Tamils through the ages. Though few of his devotional songs were accepted

by people his spirit of revolution bore no fruit due to the caste oriented nature

of the Tamil society48. He never approved the worried and disturbed life of the

people due to sorrows and miseries of family life. Nobody knew who would

accompany him after his death. Above all they were all concentrating mainly

on the ways to enrich the stomach with food49. Having measured the then

social condition inch-by-inch and worried about its mean and downtrodden

nature without showing any devotion to God in an appropriate way he felt

sorry for having been born in this world. He had shown out that devotion to

God would get rid of the mistakes and would yield a respectful place in the

society50 . People were concentrated more on their father, mother, children

and that would lead to misery. Hence steps should be taken to cross the

ocean of relationship51.

As life was maiyal valkkai (life of attachment) and mannaka ciru Valkai

(the small life in this earth) he wanted to get rid of it52. True worship of God

would yield all the comforts, dress, ornaments and joy53.

48. Sivagnam M.P., Vallalar Kanda Orumaippadu, Poongkodi Pattippagam, Chennai, 2001, p. 45

49. I Tirumurai, Tiruppalithamam Thangal, 1-3.

50. II Tirumurai, Peru Vinnappam, 3,5

51. ibid., Porul Vinnappam, 9

52. ibid., Karunai Partirangal, 4,5.

53. ibid., Thanithiru malai, 6.

115

So one should devote to God for achieving great things. Vallalar had

pointed out that as God would be a friend and guide to those who were

service minded one should dedicate for others in life54.

By giving importance to Tirukkural cantos Vehulamai and

Porayudamai Vallalar had expressed that anger should be avoided by

all human beings in this society55. People should never worry about

death and devote to family life. Though he had taken many births, he

never worried to part with his relatives in this world. By setting aside

the kinship one should think always of God56. Vallalar gave up all his

worldly attachments and lived a lonely life and dedicated it for the

cause of those who were the actual sufferers in this society. Everyone should

lead a life of negation and unattachment because such things would direct the

human beings to have rebirth and avoid the attainment of Moksha or Mukti. Thus

Vallalar was keen on leading an unattached and unaffected life at all levels. He also

suggested that hatred should be avoided. He was well aware of the fact that

caste caused ups and downs in the society57. Squabbles and confrontations

should be avoided. Thus he had prompted peace and love as ways and

means for a life without any problem.

54. ibid., Katchi arputham, 4.

55. III Thirumurai, Nenjari Uruthal, 432-435

56. idem, 510-524

57. Ibid., 579

116

As God has the cause for creation and destruction it would

never be fair to cri t ic ize the different creations . It was also

ev ident that God was the cause for joy and sorrows5 8. One

should always be straightforward, upright and firm. For getting

relief from sorrows one would be at the feet and mercy of God59.

He was aware of the fact that people offered milk to the snake

and carr ied a thread to control the goat, mainly to avoid their

attack on them. They offered ghee, dhal, plantain or mi lk to them.

Thus by revealing the customary life he had suggested

indiscreetly that they never devoted either to Siva or Yoga60. He

had unshakable faith over the fact that it would be a great s ight to

see great people who had learnt al l the things61. It revealed the

fa ith that wisdom and knowledge should be a great asset to a

soc iety. In the seven births of life everyone should be prepared to

accept joy and sorrows and wealth or poverty for avoiding the miseries of

rebirth62. His Tiruppalli Eluchchi , points out that one should get

up in the dawn and should awake the deity. At that t ime all the

devotees, yogis, saints and others should join together in love

and affection. By singing songs, worship should be executed.

58. ibid, 590-592

59. ibid., 625

60. III Thirumurai, Tiruvarun Murayidu, 104-105

61. ibid., Vaidhyanatha Padigam, 10

62. IV Tirumurai, Kunchithapatha Padigam. 6

117

At that t ime conches would be blown with the words that

th is world should come up in unity and solidari ty. The il lusions

should disappear and religions should keep silence. The

Sanmargis of the Tirusabai should sing with gracious devotion

and dedication. People executed worship for keeping the

devotees in a deathless li fe. Thus Vallalar had endeavoured to

rejuvenate the tradi tion introduced by Manickavasagar who had

also sung the Tirupalli Eluchchi to be sung in the dawn of the

Tamil month Margali by the Saiva devotees. Such a tradi tion is

applicable to Vaishnavites who s ing the Tiruppavai of Andal

during the dawn of Margali . Vallalar never deviated form the

tradit ional practices of the society.

His Arutperumjothi Agaval too depicted the philosophy of

the life of Val lalar and hailed the eternal l ight as an anc ient one

above caste, rel igion and creed63. He stood for unity and

preached that caste, and religions were not true64. In th is portion

Vallalar had reiterated that everyth ing in this world had both

posit ive and negative elements. This cyclic process of actions

and reactions were eternal. Under such a pretext he had

revealed that God was responsible for the introduction of equali ty

and egalitar ianism in the society65.

63. Arutperunjothi Agaval, 115-116.

64. Ibid., 211-212.

65. Ibid., 647-650.

118

Kamam ( lus t), Vehul i (anger), Madam (religion) dir t and

cleanliness were all things controlled by Arutperunjothi. People

should real ize the value of the grace of l ight in this world. He

was of the opinion that all the houses should function on the

basis of specif ied rules66. He felt that God had ordained him to

treat all the liv ing beings of this world without any disparity and

one should adopt non-kil l ing as the wil l of God67. He stressed

that all the bodily ailments and diseases of life would be curtailed by

God’s grace for it was a medicine of Siva. Such facts underscored the

concept of universality with regard to the various activities of the society. The

fate of Karma, though had its own echo over the life of an individual, would

be transitory and never be a long-standing one68. He infused the faith that

God was the Guru and relative of all the living beings69. Worldly life was a

miserable one to him and all people were poor in front of the wealthy as well

as the learned70. He repented for those who were attached to women and

earth. Such things could be avoided only if one went like an old donkey,

which showed no affinity to anything71. People had no dress except the old

and worn out one; they were without food; they possessed not even an old mat

to lie on and they had no strength to go and buy from others.

66. lbid 917 - 918

67. lbid. 967 - 969

68. Ibid., Adimai padigam, p.1.

69. Ibid., Tanivriddham, p.10

70. Ibid.,22

71. Ibid., 50

119

Above all, they had no mind to give up their life for avoiding such

things. It was the general order of the society of his period and he had

portrayed it with the belief that God Siva alone should protect them from their

distresses72. In his Arutpirakasamalai he had uttered that Siva Himself came

into the house and offered something in to his hands and consoled him by

saying that he need not be afraid and even beyond his refusal God thrust it

into his hands73. All the 100 songs included in it reveal that he was able to get

everything from them and they positioned him at a higher plane and they were

instrumental for him to serve society through his various organizations. So

atheism was not convincing for him for the uplift of the society. Gandhi ji

observed that the poor who had no food would never be able to

eschew anything74. Only the next meals would be in their mind

and they would have no time to think about God75.

So Valla lar, a lit t le earl ier than Gandhiji pointed out that he

could not tolerate and bear with the sorrows and miseries of the

liv ing beings 76. The horrors of hunger, the social disparity compelled

him to pray that there should be no difference between the r ich who

could eat and the poor who suffered for want of food7 7.

72. ibid.,51.

73. V Tirumurai, Arutpira kasamalai, 1-100.

74. Young India, dated 5, May 1927.

75. ibid., dated 15, October 1913.

76. VI Tirumurai, Pillai Ciruvinnappam, 23.

77. ibid., Thani Tiru alangal, 87.

120

Poverty and hunger were prevalent in the Tamil society.

Hunger was the prize for sin. Both were the symbols of social

curse. The hungry man was left uncared for in the society78. So

Vallalar, in a melancholic mood felt heavy at the sight of those

who could not satisfy their hunger even after begging at various

houses79. He regretted his inability to give dress and food to

those who approached him8 0. He bothered lit t le whether they

were as r ich or poor when they offered food to the hunger and

relieved them from the misery of hunger81. He treated the

removal of hunger of the poor as Jiva Karunya. The suppression

of the f ire of hunger in the poor, to safeguard of the hungry body,

which was equal to a great temple created by God, and to remove

the sufferings of the hunger were the acts of Jivakarunya as per

his concept82. Mainly to achieve his end in a positive way, Vallalar, a

pragmatist, as established and inaugurated the Sathya Dharma Salai at

Vadalur on 23, May 1867. His section called Arramai discloses all his

concepts about the society. He took the sorrows of others as his own and

appealed to Siva to relieve him from such distresses. Vallalar had revealed

only a dismal picture of the people of his contemporary society. He himself

underwent all the sufferings, which were met by fellow human beings83.

78. Sivagnanam M.P, op. cit., 145.

79. VI Tirumurai, Pillai Peru Vinnnappam, 62.

80. ibid., Anma Visarathalungal. 10

81. ibid., Thiru varukaperu, 10

82. Jivakarunya Olukkam, Tiruvarutpa Urainadai Pahuthi, op.cit., pp. 119-125

83. VI Tirumurai, Arramai, p.1-10.

121

By exposing his personal traits in his Pirappavam Poradu Perudal

(i-e) suffering without the proper estimation of a society, he had expressed

his analysis of the then society. He had condemned sleep and food as cotton

as they would float in the air84. Such was the nature, which prevailed then.

Caste, religion and creed were problems unavoidable. It was a muddy society

due to its involvement in Sastras. People knew nothing about either

philosophy or the eternal and everlasting wisdom or knowledge. He had even

hinted that only Sanmarga or the righteous path would avoid the fear

ofdeath85.

Thus being a critic of the society he suffered vicariously on behalf of

the ignorant, illiterate and superstitious society of unspeakable vices. In this

world of vices, sorrows and miseries, the mind of a murderer would be rough

like a stone86. The society was peopled by such merciless evildoers87, thieves

and men who never worried about others and evaded their salutations88. It

was a society, of people who confiscated the properties of the poor by getting

abnormal rates of interest, Vallalar had hinted that they had to suffer for such

a sin even after their death. He with noble people who offered clothes and

food to those who approached them89.

84. ibid., Mayai Valikkalungal, p.6.

85. ibid., Murayidu, p. 1-10

86. ibid., Adiyar Peru, p.4

87. ibid., p.8

88. ibid., Anna Visarathalungal, p.2

89. ibid., p.9.10

122

Thus he had a clear vision of the social philosophy, which was a

convincing and approvable one. He repented that he had lost his devotion to

penance and concentration, which were usually the ways for getting rid

of this worldly life9 0. By cit ing himself as an example he explained

that the inhabitants of the soc iety never cared to think of the

ways of avoiding of Karma and rebirth. He fe lt over the

unprepared nature of the people of the society to gain the grace

of devotion. The people were unaware of the sin behind rebirth

and they treated birth and death as a normal course of ac tion.

Thus the soc iety had people who were dis interested in

understanding the realit ies of l ife. Being a soul known for his

mercy and noble qual it ies, he was unable to bear with the

suffering and miseries of the ordinary laymen. So on their behalf

he himself requested God to get rid of such sorrows and

miseries91. He trembled to think of those who were already dead.

In the same way everybody due to their unavoidable nature

lamented and repented the death9 2. He was deadly against

supersit it ious beliefs. The importance assigned to the chirping of

the lizard, the imparting of meanings of the shouting of crows,

eagles, owls and the importance assigned to various omens were

incompatib le to him. He fe lt sorry for the ignorant people9 3.

90. ibid., Ava Aruthal, p. 1-13.

91. ibid., Pillai Ciru Vinnappam, p.23

92. ibid., Pillai Peru Vinnappam, p.17.

93. ibid., p.23-25.

123

Being a man of wisdom or Gnana, he felt extremely sorry

for the ex istence of the il l iterate people. As it was a strenuous

task to transform the society, he appealed to the Almighty to save

the people and to put them in the appropriate path of

righteousness.

Whi le he opposed the miseries of the hungry or the

downtrodden he took food with great fear. He hesitatingly

partic ipated in the feasts only to maintain them in good cheers.

To avoid the problems caused by heavy meals he was prepared

to be with empty stomach. He ate mainly to p lease his mother,

fr iends and re latives94. Though it seemed to be a self expression

one could eas ily estimate that the avoided food mainly to be one

with the hungry majority of the down trodden in the society. While

estimating the joy and happiness of sleep, he lamented that he was unable

to be overpowered by it. Anyhow he trembled to sleep95. He also felt sorry

when the faced the non-vegetarianists. The very sight of those who ate

mutton charred his bones96. Such a despicable nature was the outcome of

his Jivakarunya Olukkam. As it was a period of the introduction of car, as a

new form of transport, he was much afraid to see its speed. But he could not

express his aversion because others might oppose him97.

94. ibid., p.28-31.

95. ibid., p.32-35.

96. ibid., 41.

97. ibid.,47.

124

The concept of progress and development of modern world created

hatred in him for he stood for peace and happiness. The attack on the weak

by the strong, the robbery and assault were not agreeable or convincing to

him98. He never had any liking for the noisy city life. So he wandered in the

suburbs and also in the adjacent forests. Left to himself, he was for isolation

from the busy life of Madras during his period. He never liked the enlarged

number of cattles, because they, in due course, were meant for sacrifices in

the temples. He attached greater significance to the control of the father

over their sons. When a father showed his aversion to his sons, they

picked quarrels, and became indisciplined gamblers and drunkards. He

had pointed out the duty of the fathers. As they engage themselves

in unlawful acts such as murder, theft etc99 Val lalar stressed their

duty to train and educate their chi ldren in the appropriate ways.

It was a period in which the sons never cared for the advice and

instructions of the father. They compelled the father to get fresh

clothes, ornaments, wealth, land and a lady to marry. Further the

fathers had to yield to the whims and fancies of their children, who

tolerated the scornful words spoken against their fathers100.

According to Vallalar the father – son relationship should be equal to

that of the one between God and his devotee. All such things he

undertook were not for him but for the sake of the common folk of the

society.

98. ibid., 54 – 55.

99. ibid.,58.

100. ibid.,60.

125

This devotion to the services of others, as pointed out by him,

was the outcome of the instructions of God101.He condemned the

pretensions and deviations from the realities of life due to their

selfish attitude and behaviour102. His close association with the

educated, uneducated, rich and poor enabled him to visualize an

egalitarian society, which was an imperative need for the

contemporary age, which was replete with many flaws and vices.

Vallalar gleaned through the downtrodden nature of the society at all levels

and had pointed them out indirectly as if he himself were affected by such

despicable ways. He invited God to avoid such miserable deeds103. People

never knew every world, l iv ing being, everything in the wor ld and

every act were the outcome of nature, They were unab le to

analyse the existence of many religions and their multi farious

prac tices. They, due to the darkened wisdom or bleak ignorance,

were in obscurity without true knowledge. To obliterate such

drawbacks he introduced a remarkable princ iple called Suddha

Sanmarga104. It was a society, consisting of people who

consumed mutton and engaged in gambling105. Since Vedas,

Agamas, Puranas, were all false and they never revealed the

truth Vallalar prompted to bury the blind faiths and beliefs, which

had permeated in the soc iety1 06.

101. Ibid., 101-105. 102. Ibid., 106-111. 103. Ibid., 127-128 104. Ibid., Abhaya Tiran, 1-28. 105. Ibid., Abjayam, Idutal, 4

106. Sargurumani Malai, 12.

126

As the society was a degenerated and debased one, owing to

the lust for money, women and landed properties, Vallalar tried to eliminate

such vices of the soicety107. In a soc iety the people were in favour of

or agains t certain ideas. But among all human beings there

should not be any disparity of any nature. Equal ity, should be

maintained at al l levels. The r ighteous path of Suddha

Sanmarga was applicable to all in the society1 08. He not only

suggested the removal of caste, religion and the rubbish sastras

but compelled the adoption of justice, stability, satya, tota l l ife

and happiness of all the liv ing beings in the society10 9. Thus he

was a preacher and preceptor who came to lead the soc iety by

his own way of l i fe. Those who adopted non-vegetarianism were

treated as outsiders and not relatives.

To achieve Sanmarga, the hungry must be relieved of their

hunger in this world110. By such a measure Vallalar stood for the

spread of Sanmarga, in this society. Even those who are non-

vegetarians should also be helped and assisted at the time when they were

in some danger or other111.

107. Tiruvarul Vilaidal, 15.

108. Tiruvadippugalchchi, 7-9

109. Unbmaikural, 5

110. Uttara Gnana Chidambara Malai, 5 and 8

111. Anna Dharisanam, 7.

127

So he preached that all should adopt Sanmarga and Arulneri, i.e., the

path of gracious righteousness. He never approved Varnashrama

Dharma and repudiated disparities of colour and castes and treated

all religious works as cheats and everything should be understood by

the actions of individuals112. In the society, polythe is ts showed

various ways of approach to God, and engaged in various

untrue ac ts . Those who had fa i th and bel ief over fa lse

devot ions , who had no real knowledge of the grace of God and

those who whi le away the t ime in a le tharg ic way cou ld not

res t out the world ly d i f f icu l t ies 1 1 3 . He felt that the people wasted

their time by devoting on the transitory life, women, religious feuds, illusions,

clan etc. They knew nothing about the realities of life. So Vallalar gave up

sorrows, confusions, sleep, disease, death etc. by having faith over one God

and satisfied with that114. Thus having understood all the drawbacks and

downtrodden nature of the society, he was compelled to elevate its

status by setting himself and his life as a model to be followed by

others. In this respect Vallalar, who had attained a high level

spiritual plane could not cope up with the human beings of ordinary

type who had no knowledge about the various stages of life. His

Sivanandha Parru attested all such facts and in it he had

mentioned that he had attained a higher level than ordinary human

beings.

112. Arulvilakkamalai, 71.

113. Ibid., 73.

114. Mei Irulappeur, 11.

128

As he was not captivated by the worldly pleasures by proper

understanding of the world he reached a height. In his Deivamani

malai itself he had pointed out that he had the vow to reach the feet

of God instead of having any lenience towards others115. As an

obstruction to such a measure he had to deal with the problems of

the family, which consumed a lot of t ime116. He too had his own

views about the family l ife. The faith and belief over Karma117,

which was a common aspect in the social life of ordinary human

beings also was a hurdle and he overcame it by his worship of

Murugan at Kandakottam of Chennai. He was able to relieve

himself from the c lutches of caste by his devotion towards Jothi and

Siva118. He had reiterated that his attaining Suddha Sanmarga, which in turn

relieved his problems and sorrows and offered him bliss119. He had even

pointed out that the eternal wisdom or Saga Kalvi was achievable as a

tradition of Suddha Sanmarga. His self-realisation enabled him to form

opinions about the society. The following way substantiates his view . Since

death was a miserable one, it was a customary among common

people to grieve at it . When he heard about the fear of death

from others who attended the funeral, he too trembled.

115. Sivapunniyapperu, 1-10

116. Deiva mani Malai, 31.

117. Tiruppli thanam Thangal, 2.

118. Deiva manimalai, 29.

119. Sivnesavenba, 1972,

129

One felt terrified at the sight of the relatives who wept out of grief

and sorrow due to the death of a kith and kin. He also feared at the

sorrows of separation due to death, He was much worried at the sight of

the dead. When he heard the beat of drum, which informed the news

about a death, his mind met with inestimable grief120. As he was an

individual who had gained immortality of the soul and body, he felt

unhappy over the horrible sight of expressing the sorrows of death,

While such an analysis terr if ied him, he indirectly said that such a

common event was the outcome of the karma, which caused

rebirth. So one should try to avoid rebirth by res tr icting Karma.

One should seek the ways to lead a maranamillapperuvalvu or

embodied immortality for the redressal of Karma.

Thus, as the period of Vallalar was significant due to various, social,

political and economical, changes. He, as a spiritualist and social reformer,

had his own visions about the then contemporary Tamil society. Being an

individual having his own specific identities, Ramalingar maintained it and did

not withdraw himself from the society. At the same time, he never showed

any attachment to the worldly life. He tried to segregate and isolate himself

from the society. As an ordinary human being, he too repented for his vices

and basic nature of life. In all the forms of his worship he brought in his

nature and demanded relief.

120. Pillai Peru Vinnappam, 13-17.

130

Though they all seemed to be worldly, like those of ordinary human

beings, he was gradually stepping towards a higher plane in the spiritual

ladder. When others could not understand him or could not come near him

he lamented at such things openly. His unique social concepts had both

inner and outer meanings. The various obstruction and fears expressed by

him too were quite common and almost all of them centred on his embodied

immortality, compassion for every living being, concentration and attunement

of mind and the path of righteousness which were termed as

Marnamillapperuvalvu, Jeeva karunya Olukkam, Anmaneya

Orumaippadu and Suddha Sanmarga respectively. Thus, his social

philosophy explicates his own bent of mind and reveals that he could not cope

with the normal life of the ordinary human beings.