7
6
DIVINE WISDOM K!
i : I
DRAYIDA SAINTS
AjkondaviHi Govindacharya,
Translator of
} The English
on the Bhagavad-Gttd ; the Aid 1
.'
'
or
of the Azhvars,
,'/"
Lectures on Inspiyf.'\-
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THE
OF THE
DRAVIDA SAINTS
BY
Alkondavilli Govindacharya,
1
1902
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03
ERRATA.
PAGE.
PAGE.
INTRODUCTION.
"
LOVE l
makes the Saint, Wisdom z
,
the sage," are the
sage words of Sri Parthasarathi Yogi in his "Select Evidence"
(1892 A.C). This book, which I name :
" the Divine Wisdom
of the'Dravida Saints," is really a series of Discourses on the
Highest Mystery, viz , Wisdom matured into Love of God.
This, in other words, is no other than the fullest blooming of
the lotus-heart of man thirsting for spiritual communion with
God. This again, in other words, means the infinite expansion
or development of the consciousness of man so as to fully
realise what it is for man to infinitely love his God and what it
is for God to infinitely love His own creature; or Divine love,
filial and parental. This book treats of both these kinds of love.
Whereas man's God is the culmination of his spiritual
love to
to know God ; and. the object of wisdoii') created the world by burst-
'
the other forms saints, or ardent caused by that divine Lore and
'^
lovers of the Almighty, devoted to compassion for all that lives and
His Service, and burning with zeal breathes, which is the well-spring ) f^r
for His interests." of the Supreme Cause of the Uni- * v
verse."The Upanishad - Epithet of
2. This constitutes oar Scholastic T> u r j /- i_ i
iJrahmam tor the God-head means
1
"
Taking advantage of the opportunity presented by His having to
persuade Arjuna to fight, Sri Krishna promulgated the doctrine of Bhakti-
the first factor, sketches out the outlines of the second factor,
and alludes to the third factor. The present book, though not
a regular treatise on the second factor, may yet be taken to be
an interesting Prelude to the Bkagavad-Vishayam, from which in
the shape of topics it is drawn and arranged. The book indeed
makes frequent mention of the third factor, viz: service to God,
for example, vide, Topics No, 156 p. 176 and No. 165 p. 188.
''
The Vnishnavas, all the world over, especially the Vaishnavas of
Bengal and North India, will heartily welcome the frequent references I
INTRODUCTION. 1H
trembling in every cell of his being^ very madness', the Saint exhorts,
he must freely and passively allow 'run, jump, cry, laugh and sing,
this influence to penetrate his being, and let every man witness it.' [Vide
apd carry him beyond all known his Life in our " Saint's Lives."]
IV INTRODUCTION.
all races and all countries, and how the Highest Mystery of
religion consists in the fervid over-mastering intensity of rapt
love to God which is the highest wisdom, the highest
mysticism and occultism leading to liberation and beatitude,
or communion with God.
St. Francis De Sales wrote his are seldom disposed to purchase the
"Treatise on the Love of God." The pleasure of viewing curious objects
latter says :" Among other hintg at the expense of a considerable
which he was kind enough to sug- interruption to their journey, thou-
scope there is for taking up that field. Max Muller in his latest
Unfortunately few scholars only have taken np as yet, the study of the
Dravidian languages and literature, but young students who complain
that there is nothing left to do in Samskrit literature, would I believe, find
Field, such as :
l
(4). Sivajnana-Bodha by J.M. Nallasami Pillai, B.A.B.L;
works of our Saints, Saiva or Vaish- course, and the conviction will sure-
nava. Unlike the Hindus of other ly dawn upon his mind that he
parts of this vast Peninsula (India) has nothing better for his last
it is the peculiar pi'ide of the Tami- course than what he had for his
lian (= Dravidian/ that he possesses first course." [Introduction. Pp.
a Tamil (Dravid) Veda, which con- xviii-xix].
INTRODUCTION. vn
these will otherwise vanish into the limbo of the forgotten past.
" remnant
It is feared however that even this small of philosophical
(1886):
1. As to these, we can only refer those who have been brought into
the reader to the array of evidence contact with modern infidelity in
"
Still it is undoubtedly the case that, like the Roman Prefects of old,
our Indian administrators have in general been careless about spiritual
matters. The Government has, broadly speaking, exercised no influence
whatever to induce the natives to become Christinns, and the natives have
responded to this indifference by showing no desire whatever to become
converts to the State religion. When Hinduism ceases to be a living
power in the minds of the young men who frequent our English schools
and colleges, Christianity, rarely if ever, takes its place. The very fact
of its profession by the foreign rulers of the country has been represented
Our State Colleges are content with chaos ; their results are subver-
sive only ;
the old belief is thrown off, the consequent disturbance issues
in no real substitute, and the mental and moral state suffers from the
1
negation." [P 154]
:
* * * *
"
During my eighteen year's experience of Bengal I do not remember
a single instance of the conversion of a respectable _ native gentleman to
wrath, provoked by our sins, hath connection bear in their mind what
not judged us worthy to see arid was said of
George Elliot, the Queen
"
hear them ;
for it is well known of Novelists While to undeve-
:
" The subtleness of its teaching) and the degree of scope which the
ism. The native mind has also been able to see that in some occult manner,
but with a definitenessand force quite unmistakable, the European adherents
of the system have been elevated by a kind of moral regeneration from in-
differentism and sometimes from positive dislike, into sincere and hearty
sympathy with the people of the country. The conditions have, there-
Tossed to and from by every blast of vain doctrine* they have rallied
round the new-fangled ideas of this weird and obscure system with an
eagerness which shows the need among them of a more rational and satis,
credible testimony' or
'
blishing the Hindu mind on the safer basis of its own Old
Traditions, a practical demonstration of which has recently been
afforded by the establishment of the Central Hindu College,
Benares, though the Anglo-Indian sentiment towards it
may still
about the misguided men who sacri- a particular calling, just as you
ficed everything to the Veda, I still have been appointed to be born at
count the Veda among my best a particular time and place, as a
friends and 1 sometimes regret that son of particular parents, a sub-
lost all respect in the eyes of the ehoepfold but climbeth up some
foreigners, which wo would, by oihor way, the same is a thief and
remaining faithful to out own, a robber." [John : X. 1].
have preserved iu our own as
INTRODUCTION. xi
Literature).
1. Cp. T ''
am the true vine and the same beareth much fruit : for
my Father is the husbandman." without me you can do nothing."
" I am the vine
you the branches
; :
[John XV. 1 & ">].
he that abideth in me, and Tin him,
Xll INTRODUCTION.
the past, and turning their hearts to the living God, who ministered to
the needs of his creatures in their sorrow and in their sufferings."
"
Ramanuja was the first of this glorious band of modern Hindu Ref-
ormers, lie lived in Southern India in the eleventh century ;
he proclaimed
the unity of God under the name and he preached the love of God
of Vishnu;
and in Mysore he converted the king and the people to his own faith and
established seven hundred monasteries, dedicated to the faith of Vishnu."
psychic powers is the result of bis notions that Indians are proreto attach
present generations, of a noble life passed away from the midst of our
ancestors eight centuries ago." [P. 17. Life and Teachings of Ram6,nuju\-
Annie Bezant's " The Three Paths " " the Anniversary Lec-
(c). ,
tures on Avataras
"
and the Article on " Devotion" in the Theos Review, :
Ramanuja' s Greatness. i
12.God is Love,' as G. J. Romanes said. But more than
'
B. Suryanarayana Row B. A. , F. R.
splendidly worked out and you have
H. S. M. R. A. S., M. A.
; S. B. rightly laid the Ramanuja-commn-
whieh has just arrived (his letter nity under special, and the world
INTRODUCTION 1
. Xlll
tradition, and that tradition goes back further and further, the more we
Even more impox-tant and more humanising is the recognition that souls
as individuals possess reality, that Chit and Achit, what perceives and
what does not perceive, soul and matter, forming as it were, the body of
'
This is a new feature,' are Prof :Max Muller's words, but
they are liable to be misunderstood.
He must betaken to mean
that this feature of the Vedanta is not new, but had failed to
taries of that Great Teacher Sri realize the splendour of their intel-
That this is not a new doctrine, not found in the Vedanta, but
"
Grace on the part of God, whence all beg.in
To flow : devotion on the part of man,
Souls godly, as their summum boiium, hold.
1. (a) It is a sorry fact that Orienta- ((<). But the latest Advaita-ex-
lists like Edward Gough M. and A., ponent, Vivekananda (whose death
Divines like Bev. C. Cooper have the whole world is mourning to-day)
Upanishads, the cold and inert na- great a heart. Ramanuja's heart
ture of Brahman as taught in the was greater. He
felt for the down-
1
E'en now in Saakaracharya's Pudnkota speech :
Katha: Up. II. 20 in the Svetasvatara Up. III. 27, VI. 23 in the Maha-
; ;
this philosophy, stress has been laid though it goes name of by the
on knowledge (gnosis) and free
modified unitarianism. It maintains
action. Under the debasing influen- the unity of chit (soul), achit (mat-
ce of a foreign yoke, these sober ter), and isvara (God), ench in its
the great thinker of the age, says with regard to his philosophy
" But
rightly interpreted, a philosophy that teaches the divine in all
souls, that reveals the authority for good in every heart and conscience,
aud proclaims in a new and deep sense the Fatherhood of God to all men
and women .... is the recognition of universal rights and sacred obli-
gations compared with which the rights and obligations of possession,
blood, race, rank, and education are altogether secondary. The religious
future is with those who feel aud utter this, and make great sacrifices for it.
But in order to do this, something further is required. We want a neiv
ia Himself the heart of all this groaning world, of it, and in it and agonizing
for it, a supreme and infinite Here who summons us to work and triumph
with Him, to rise again perpetually to higher life. A God who does not
Himself suffer is not the God of this creation, nor can He command the
vamsa 2
&c., representing God as the Universal Sacrifice ?
1 , See 1-4 for symbolic interpre- 42nd Chapter, treating of the Sac-
tations, treating of the Sacrifice- and also the universal
rifice-Boar
Hoar of Vishnu for example. Sacrificial nature of Vishnu llim-
2- Seo Harivamaa, 1st Division, pelf;
XVIH INTRODUCTION.
free paraphrase :
UiT-f U>vB)QJ/g:g
the Lord of but the celestials, what glory doth that give Thee ?
Who careth for such a Lord (there, not here) ? If Thou art the
Lord of Heaven surrounded by Angels, Thy Light and their
light all mingle into one light, and Thou art thus not singled
out in glory. But Thy light in the midst of our darkness, here
alone, can so much the more bright be nay, the more glorified ;
hast Thou full scope for Thy Grace; there in Heaven, none ! Set
then Thine eyes on my abject self here ; become the Way to the
"
wayless ! Thus alone canst Thou be God indeed !
Nor has the Western Thinker as yet fully realised the Deity
in the aspect of Avataras, or Incarnations, recognised but re-
"
By concrete pictures alone is our otherwise indefinite
consciousness rendered definite ;
in other words, what is form-
less is by such pictures rendered into form.''
1 6. It is on
such philosophical arguments, the several
Holy
Shrines extant in India have been instituted and God is made ;
ling therein. All the Saints and Sages paid their homage
XX INTRODUCTION.
shell and the bow stand for the two-fold division of egotism. The
discusstands for mind and motion. The necklace Vciijayanti
ismade up of the pearl, ruby, emerald, sapphire and diamond
the emblems of the five elements. The sword Nandalca represents
1
knowledge, sheathed in the scabbard of ignorance; and so on.
17. This work goes forth with our prayer that as religious
truths are there shown as universal, harmony may for
1. Rt'iul IHitiiiiirn-fn XI ! . 11 ;
and i,lio A/hvars," Symbology, p. J ff;
Introduction to our " Holy Lives oi' and Topic 171, p. 195 ft.
INTRODUCTION'. XXI
1 8.
Finally, we must warn our Christian Brethren against
([>) The story of the Mahabha- connected with the great War, lived
rata was extant in the time of in the 5th cent. B. C. If we allow
an average period of 20 years for
Panini, the great grammarian who
flourished in the 12th or 13th cen- the reign of each of the 51 kings,
when neither
the Upa- the Great War must have taken
tury, B. C->
nishads nor the Brahmaflas of the place in the 15th cent. B. C. and at
Vedas are said to have yet been re- any rate, it may ba established that
bliydm * flu rah' [Panini. viii. 3'95] [Foot note, p. 160, Vol. IV, Siddhaii-
'
refers to Yudhisthira. Striyd"'' ta-DipikA}.
tn-untiKttiitiKurubhyah [ld,iv.I.76 j
" In like
manner the discovery by Christian scholars, in their
"
We hold that the theology of nature (Hiudooism) sheds powerful
we can reach a considerable degree of probability, both for His moral and
natural attributes. But when it undertakes the question between God
attempts to decipher the state, and the prospects of man, viewed in the
rests on the hopes and the destiny of our species. There is in it enough
of manifestation to awaken the fears of
'
guilty
'
but not enough again to
appease them. It emits and audibly emits a note of terror, but in vain
do we listen for one authentic word of comfort, from any of its oracles.
It is able to see the danger, but not the deliverance. It can excite the
forebodings of the human spirits, but cannot quell them, knowing just
enough to stir the perplexity at rest. It can state the difficulty, but can-
not unriddle the difficulty, having just as much knowledge as to enunci-
ate the problem, but not so much as might lead to the solution of the
the reply. Natural (Hindoo) theology may see as much as shall draw
forth the anxious interrogation :
" What shall I do to be saved !" The
answer to this, comes from a higher theology." [Bridge Water Trea-
tises. Vol. II. P. 2S5.J
TOPIC 1.
(or
'
The errors of I-ness,' My-ness,'
' '
Suka all the time directed his glances to the King and not to
the others. The others attributed this behaviour of Suka to
the good graces of the King, and thus to obtain from him
worldly goods for his own benefit. Suka read into their
" "
Oh my water jug is gone
! another " Alas My deer-skin ; : !
" "
is burnt another; My God my poor robes have been done
: !
"
to ashes yet another
;
"
Lo My couch has disappeared ": !
turrasr
'
Desire I not bodily births
Which pamper to the wants of flesh
'
[IV. i] .
[IV. 5] .
Bhagavata, V. I. where
(a) Cp. that they also who have wives, be
Brahma preaches King Priyavrata as if they had none.' 29.
thus : And they that weep, as though
'
(2) If
me, let him deny himself, and take
(b) The whole of Bhagavad-Gita his cross and follow inc."
is a discourse on what true renun- up
[Matt., XVI., 24.]
ciation consists in. Among others,
Die and re-exist, for until
'
(3)
meditate on the verse :
[III, 22].
this isaccomplished thou art but a
troubled guest upon an earth of
gloom.' [German Goethe.]
(/) (i)
'
The more the Self, the I,
If any man comf to me, and
'
TOPIC 2.
The Natural Relation between God and Souls as between Lord and Leige.
(=.pavavan asmi)- ;
and this union (as of subject and predicate)
"
Biblical expression : Of whom,
(righteousness, holiness, truth, &c.)
rxnd through whom, and to whom are belong, we shall, I feel confident,
nilthings." [Rom. XT. 36]. K.
Har- fi nd that it will assume a
majesty
" The
vey, M.A., L.L.D., in his article an d authority before which our spi-
Place of Agnosticism in Religion, p. r ^ s w jn b ow j n humble adoration,
141, Vol. I. Christian College Maga- an d a rea lity before which all other
"
zine" says: And if we will only realities will pale. It will more and
fairly, steadily, and reverently at- more be seen to be the one eternal
tend to and meditate upon the order and nccc^anj living and all else to
of reality (viz., the inner order of cxixt for Hi," XU/.T only."
6 DIVINE WISDOM OF DRAVlDA SAINTS.
TOPIC 3-
(a) knowledge and (')) bliss, (a) to 391, Ch. IV, Bk. iii.
and (b) arc the primary attributes
Also read Tatva-traya by Pnrtha-
characterising the Godhead. They and
snrathi Yogi. p. 193. J. M.
are the chief qualities, indicative of '
Nallasami's Light of Grace," p. 8,
His essence as (c) Being, (a), (b)
Note 2.
and (r) thus correspond to the
Christian Trinity (a) Son, (6) Holy : 5 The first and chief disciple of
Ghost, and (c) Father. St. Francis Ramanuja, [vide Hierarchic Table.]
TOPIC 2 GOD OF BLISS AND LOVE.
TOPIC 4-
Wrong-Apprehension
(b)
the error of owing allegiance
to other gods but the one God.
"
(Bhag: Vish., Bk. I, p. 106. Uyarvu," I, i.
i.)
TOPIC 5-
' '
loving wisdom
'
or wisdom partaking of the nature of
love God), vigorous from the very root like the tree
(to
Karungali.
5 In ordinary cases, love of God is a growth from
and that love toGod in his case was simply a habit of his by
which he sustained his being. 2 Ordinarily we can also be
" "
[Bhag: Vish., p. 107, Bk. I, Uyarvu I.i.i.]
TOPIC 6.
Embar i
replied: "Yes, God in all cases. Do you know
not that Visvamitra was required to arrest the fall (or motion,)
TOPIC 7.
Upakara-Saugraha, by
and a transgression of the law of -rj ,. .* , *
, . Vedantacharya.
the world. Trisanku replying that
he would bid adieu to them and Vide Hierarchic Table.
seek others' aid, was cursed to turn 4 Vishnu connotes God in his
into a vile Chandala caste. He all-pervasive character, or omniprc-
now sought Visvamitra, who, by eence. And so a Vaishnava is one
the power of his penance, bid Tri- wno always realises such Presence,
sanku ascend heaven. But Indra, or walks in such Presence. When
its Lord cried :
He so realises, he can be but
1
With thy best speed Trisanku, flee. friendly to all. Vaishnava briefly
There is no home prepared for tliee'. means Godly. [Read Ch. 1, 6th
By thy great master's curse brought Treatise, p. 333, Vol. I., Rodriguez,
low Christian and Religious Perfection].
TOPIC 8 THE BEAUTY OF GOD. II
TOPIC 8.
'
Friend ! What maketh thee to be so attentive to her ?
'
1
Oh ! the eyes are so lovely, so delicate and charming !'
'
[Bhag :
Vish., Bk. I, p. 189. "Vidumin" I. 2.1.]
TOPIC 9.
1 Vide Bhag.-Gi. V., 29, by the of these terms, read article : 'Sesha-
Aufchor. sayanam by a Recluse'.
2 For the esoteric significance [P. 66. Awakened India, Vol. I.J
DIVINE WISDOM OF PRAVIDA SAINTS.
"
Rishi :
What, hast thou no time to hear one Verse at
least ?"
" In that am
King :
case, Sire, go on ;
I
willing."
The Rishi began :
^:3^: n
"
Duryodhana and Ravana,
Blockheads are these two men,
'Capture of kine' and
1 '
Ruin of grove' 2
Seeing, to war again."
"
On hearing Janamejaya began to ask
this, Holy Sire : !
what is " Capture of kine"?, 1 what is " Ruin of grove "? 2 and
so on, till to fully satisfy himself as to what the bearings of
TOPIC 10-
" A merchant left his home for earning money, when his
wife was pregnant. Much time passed before he returned. She
gave birth to a son. He grew and traded and also left home for
trading. happened by accident, that both of them (but unknown
It
and stored them under one shed. The shed was narrow to hold
them all. A quarrel arose, and grew and grew so much so in
warmth that the one wished to take the head of the other. A
third person who knew both chanced to alight on the spot, and
said: 'This is your father;' 'this is your Immediately son.'
happened joined their goods into one stock, having now but one
interest and the recognized relation of father and son restoring
;
to the father the function of the protector, and to the son that of
the protected."
i
Cp: how Manakkal-Nambi by recital of one verse, by Mahapurna,
vie 'svabhavika, &c.' Rfimanuja's
reciting one verse from Gita
>
:
(.'CR
further in q iries were excitcd -
between Him and us, as between the ocean and the straw 2 .
TOPIC 11.
enter it. But as soon as some one said 'This garden belongs :
nA A ..
according to Kamanuin. To love , ., , ,
TOPIC 12.
Singap-piran !
body, salvation certain waits at our door only the days that ;
TOPIC 13.
No cause for anxiety when true kinship with God is once recognised.
" "
Thou hast but to number thy remaining days (I. 2.9. Tiru-
"
l
Cp. (a) The human persona- you and us all, were any other
lity is not lost with the body, death thing but a friendly dissolution and
is indeed an expansion of it, death a change, not a destruction of life,
is an epoch in which we become it would seem a hard voyage to go
spirits of ampler range." [p. 703, through such a sad and dark trance,
Contemp. Review, for May 1900.] so thorny a valley, as is the wages
of sin but I am confident the way
possessed, our own
'
(6) trod ;
God, that is creation's Home, that ye know, though your foot never
our last End, there only is our rest. trod in that black shadow, the loss
of life is gain to you.' [PP. 237- S,
O that the winds of grace would
blow that we might sail more swift- Ibid.]
vai-mozhi) thus When the cause has ceased, has not the
:
'
TOPIC 11.
St. Nammazhvar ;
"
Sons, stay ! we do not know who may live and who may
die the next moment. Life is Remain therefore and
so uncertain.
hear the secret of this verse from myself." He instructed them the
Holy Eight-Syllabled Mantra, and told them to consider the
above Stanza as explanatory of this Holy Prayer [The first
"
order " to go implies the gravity of sense contained in the
Prayer and worthy of being imparted by the constituted Guru ;
"
the countermand " to stay implies that not a moment should be
lost in learning the Science that will lead us to God.]
TOPIC 15-
Ramanuja to Embar :
the tank. A lamp is lighted. The winged ants (viitil) rush into
i8 DIVINE WISDOM OF DRAVIDA SAINTS,
it and die ; at the same time, we do make use of the same light
for various useful purposes. Avatara is like the lamp. ('
God is
TOPIC 16.
I (a)
"
What we say in secret We have discovered that we are
is known Him who made our
to children of the Highest ; but what is
interior nature. He who made us He? Not a benevolent Being who has
is present with us though we are put us here on probation and calls on
alone." us from the height of His
superiority
2000 B. C.] to overcome evil which baffles our
[The 'Papyrus Prisse'
thought, but a Being who is Him-
(b) The modern scienti6c religi-
self at the heart of all thig groaning
ous spirit wants such a God, for and
world, of it and agonizing
in it
says Rev. E. J. Fripp, B. A., of Dr. for it, a supreme and infinite Hero
Martineau's System of Philosophy.
" (like theAvatars) who summons us
But, rightly interpreted, a philo- to work and triumph with Him, and
sophy that teaches the divine in all
dying, as it were, wifch Him, to rise
souls, that reveals the authority for
again perpetually to higher life. A
good in every heart and conscience God who does not Himself suffer, is
and proclaims on a new and deep not the God of this creation, nor
sense, the Father-hood of God to all
can He command the enthusiastic
men and women the recognition
is
devotion of men. To make self-
of universal rights and sacred obli-
sacrifices we must worship Infinite
gations, compared with which the
Self-sacrifice." ["Theism and Pan-
rights and obligations of possession,
theism" by Dr. A. Wells, P. 224,
blood, race, rank and education are
Thecs Review for May 1900.]
:
" He would not wait till the churning was over, but would
impatiently thrust Himself between and lay His (tiny) fingers
on the half-made (creamy) butter, like hungry men not waiting
till food was fully cooked, but eating it up half-cooked and half-
uncooked." l
[Bhag Vish. : Vol. I. P. 274. " Pattudai."]
TOPIC 17.
that God incarnates among men, X, Butter (being the essence )is ex-
and is so solicitous of saving them plained as Brahma- Vidya or Theo-
that he takes their butter, even un- sophy. Verb: sap. Cp: "God desiring
awares. Butter is put into pots and and man withholding.and then God
hung up on hanging hoofs of rope getting, as it were, by stealth or by
(eikyam. Sans). This network sym- caress, less than a tithe of His due
bolizes the body butter in it the
; from less than a tithe of His crea-
eoul the act of stealing, the solici-
; tion, and then as it were spreading
tude on the part of God to save th Himself out in a kind of joyous
Boul, orreclaim it, His own property. triumph at his success."
That (1) God desires to be offered
[Dr. F. W. Faber, Ch. I. Bk. ii.
the food of His aspirants ; that (2) Creator and Creature.]
He is ever active in the function of Read P 23 t : :
"
The Holy Lives of
salvation, are the two truths exera- the Azhvdrs"
DIVINE WISDOM OF DRAV1DA SAINTS.
1 Much may be written on the principle, are all the agents of God
two-fold aspect of God here figura- appointed by him for salvation,
tively exemplified ; the two-fold as- agents interceding between man
pect of Fatherhood and Mother- and God. Says Fr. de Sales in
hood. This is the meaning of the His "Love of God" Preface, P.
XXVIII "
holy formula: "Sriman-Narayana." : It is a vain delusion
Bead P. 6, Bhagavad Gi. (by Au- to imagine we have the Lord for
thor), footnote 1. The Subalopa- our Father, unless we recognise
nishad 6 begins with: "Mother the church as our mother. "
(mate)."
In Bh. Gi. IX. 17, Krishna Bead Vish. Pur. for a vivid descrip-
calls Himself "Mother." Among tion of the Father and Mother prin-
many expositions of this Universal ciples blended in nature. Read pp.
on p.
Truth, the following is found 1376 Chicago : Parl. of Kel. Vol. II.
12S9. Vol. II. Chicago Parliament Bamanuja-Beligion by S. Partha-
of Religions, by B. B. Nagarkar :
sarathi Yogi The Universal:
"The first ideal of the Brahma Mother, Lakshmi, the Sakti or Per-
mother-
Samaj is the ideal of the sonal Energy of Vishflu (the latter
* * * the world
hood of God. * identified with Supreme Deity) is
has yet to understand and realise Lady and Goddess of the worlds,
as it never has in the past, the and the mediatrix between God and
tender and loving relationship the Soul. She checks sin and stirs
that exists between mankind and up Divine Mercy and Love for sin-
their Supreme Universal Divine ners. In her incarnation as Sitn,
Mother. O ! What a world of the bride of Kama, she is especially
ren is the most sacred and elevating (Mother) and sweetness is support-
relation and yet our frail and ed by strength. One stimulates,
fickle human mother ia nothing in the other persuades." [P. 78, ch.
comparison with the Divine Mother XII. Bk. ii.] Vide Sri-Sukta with
of the entire humanity, who is the commentaries, by Max Muller, end
primal source of all love, all mercy of Vol. IV. Mandala X. Big Veda,
and all purity." pp. 5l3ff ;
and also Lakshmi-tantra
TOPIC 18.
iani Sm
er
J'^
P. 70-71]:
r a
The wisdom, !?
r^'
(1
.
7)
the pri-
bufc of * y>
^e completed the Tri-
moval Wisdom, or Mind by which Blt y- W rkWS four favours first
asked T thou Ahura Asha and
the world was made. This is Arm- . ! !
wealth, the good and true mind ; biography on Motherhood, and his
she, the everlasting one, created dissertation on the Name : Srina-
the material world." [Essays on tha; Parthasnrathi Yogi's Tatva-
the Parsis by Dr. Haug.] In later traya P. 193. Sri to us always
:
(i
l
Cp. Why then did they not Atmadesa <tc."]. Vide Bhagavata:
believe ? Because their will was ''X-13-2" Striya viiannmiva etc.=
too vitiated to relish the suavity of "
like lovers with their mistresses."
faith, and therefore they remained
incredulous. Their understanding Pectus facit theologum; runs the
feltthe force of the arguments for Latin saying. True religion is more
believing, but their hearts were in- of the heart than of the head. To
sensible to the motives from which him whose heart has not expanded
that belief should spring ;
and it to divine love, the intellectual alone
was on this account they refused
gives satisfaction (as in the typical
to yield." [Treatise on Love of case of the disciple running away
God by St. Fr. de Sales, p. 83, from the Divine-love discourse). St.
Ch. XIV., Bk. II.] "
Augustine said Quid est credere
:
priyam IX. 32-5 "=" God is to be diligere, credendo in cum ire, et ejus
loved even as the maiden her secret memlris incorporari ." meaning :
sation is about Myself, full of mu- porated with His members." The
tual enlightenment and entertain- God-love-literature of the Azhvars or
ment. By this they derive content- Indian Saints issuperb and volumi-
ment and rapture''(freely paraphras- nous. Their emotional outbursts
ed ).(3)Ch: Up: vii-25: "GoA(atma), find but a feeble echo in the excla-
the Subject of (thy) instruction, is mations of the Western Saints. A
below, is above, is before, is behind, few specimens of the latter, and of
is up He ; is all. Whoso seeth thus, the relation in which God is spoken
thinketh thus, willeth thus, loveth of as Spouse, will here suffice :
" Thou
thuna) in Him, and is possessor of Mark : xii-30; Luke x-27):
Divine Blessedness." [" Athata shalt love the Lord thy God with
TOPIC l8. GOD AS LOVE.
allthy heart and with all thy pleteness and disunion. In that
soul,and with all thy mind, and One Lord-Spirit we shall all find
with all thy might." Rabbi Akiba our complement, and He will renew
(P :
266, Talmud) says on this : us each in the spirit of our minds
"With airthy hears" -With thy and make us each perfect in
"With all thy might "=A11 thy called knowledge, I mean in the full
personal possessions :
sense of the word, if it be less than
[Such a love is characterized as an intelligent and sympathetic
" "
h Gi
Eka-bhal-ti ride 13 vii-lTJ.
fellowship with theDniversal Spirit?
: :
or Counterpart ;
that is the mar- being made entirely One with the
riage of Be-generation [Read the Wisdom, Love, and Power of the
Rahasya called Atma-viv&ha,'] Most High in Whom " we live and
III. We know Him as the Uni- move and have our Being."
versal Life (Vishnu) in its mani- From the Perfect Way or the Find-
have one Husband the Lord-Spirit, would God 1 were one with Thee,
that there is unity in the multipli- even though it were in death J"
"
we endea- Thou hast all of my love, my
city of the one Body. If
vour to form alliances with other desire, and my sorrow :
we shall only coptinue in incom. Thine, and is gone forth with Thee!
24 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 19.
in these waters once and twice. Unless the grace of God in the
TOPIC 20-
'
That parting 's pain to me'; to Him 'tis not ?" 1
my color came when ; lax, where was it's (color's) name ?" 2
"
Also !
wherever, wherever my Lover touched, there, there,
a flush of color rose; wherever, wherever the touch had left, there,
there the color sank." 3 So, then, God knew when He was in
union with our Saint that the Saint's nature was so tender as
not to permit of the slightest separation to happen without pro-
TOPIC 21.
All things are full of Sod ; they can all tell us of God.
TOPIC 22.
"
Though thee I bid, my young Puvai, 2
Go, tell my woe to that Malai, 3
Who loved thy bloom been seen attribute against another [Vide p :
the drapery that hung across his holy place of worship, be drawn
words :
" know,
Then, my hue, grace, life, depart,
Hie hence and seek him who, thy bill
TOPIC 23.
"
Yes, Krishna thy butt for every frolic, just as the saying
is :
the wall, as it was wet, settling on him and killing him. The
thief's friends demanded of the Brahman, compensation. Both
" Brahman
The King : ! the thief died because of your wet
the wall."
"
The King sent for the laborer and said : You laid the wet
wall. You ought to pay.
" No
Waterman : Sire ! the pot-maker made the pot big."
Potter :
" No Sire ! while making the pot, a dancing-girl
on account of his vow the poor Samana did not open his lips,
It is thus,
laying every fault at poor Krishna's door |i
TOPIC 2i
God -The Ever-appetizing Nectar-
not understand. But 1st me say the husbands were left while
the
this that I believe that in most
:
wives went to play with and wait
cases where these bitter insults are on the Lord. But I have read
uttered, they are uttered by people
words that came from the
lips of
who have never really read the Jesus of Nazareth " He that loveth :
* * *
Lord at one great stage of initia- xiv-26). is that Why
tion, it has to pass through a great right when done for Jesus which is
ordeal stripped of everything on
;
wrong when done for Sri Krishna ?"
which it has hitherto relied, stript [pp : 106-107 Avatars by Annie
of everything that is not of its in- Besant.]
ner Self, deprived of all external It
may here
that mo-be noted
aid, of all external protection, of all
dern writers like Messrs Dupuis :
external covering, the soul itself, in and Volney are arguing in their
itsown inherent life must stand works that the history of the life
naked and alone with nothing to and miracles of Christ are borrowed
rely on, save the life of the Self from those of Lord Krishna.
within it, [pp: 102, 103, 104,
topic 25. GOD'S PERFECT PURITY. 3!
" Amudam"
[Bhag. Vish. Bk. 1. p. 471, 1-6-6.]
TOPIC 25.
is possible for us to throw the dirt of our own sin, in the manner
of the following anecdote :
lift ; and working it together for a long time, the boy became
tired ; and he thought of incensing the father-in-law by spitting
upon him. He spat ;
but " How cool !" exclaimed the elder, not
minding the and went on working the lift. Thereupon the
insult,
work saying " Then
boy left get some one else who will spit
:
1. Lit: Immortality.
DIVIXE WISDOM Ol ; DRAVIDA SAINTS.
TOPIC 26-
"
Triumphant to the southern shore,
Or Ocean's self shall be no more."
\\. 21-.
Here
a good story to illustrate this Truth
is
" There :
He
Watch before you all, in that
'
said "
give you food. : !
gar opened his garment and showed it. Then the miser
" He who intends the throat cer-
grumblingly said cutting
:
tainly brings the sword with him," and could not help giving
the provoking beggar a little rice and sauce to get rid of him.
" Yan-otti"
[Bhag. Vish. Bk. I. p. 510, I. 7-7,]
TOPIC 27-
5
34 THE DIVINE WISDOM OF DRAVIDA SAINTS.
"
Pray, what other Truth is amiable to your thinking ?"
He " I know of no other Truth than what you are
replied :
"
Excuse me for questions," Bhattar said, " and begged the
holy Srivaishnava to return home. Then turning to the third
who had " Dost thou mark
party questioned Bhattar, he said :
TOPIC 28.
1 See note
1, p. 6. Bhag. Gita oiler Vidya, i. e., Sophia or Wis-
;
by the Author. Also p. 213, Tatva- dom Vant, i. e., Logos or the
;
his place ;
each man to do the duties proper to his station. Thus
no special conditions support God's grace, which operates
unasked and unaided 1 ] What is wanted is non-resistance or
non-rejection when Grace is offered.
" "
[Bhag : Vish : Bk. I :
p 597 : Karmulle I-io-2.]
TOPIC 29
its flight to God to enjoy with him the bliss of union. All of
'
Sriman-Narayana '. This sudden ejaculation all unawares,
striking our Saint's ears, upset all his prior resolutions to
S63Ti-/<Sj)2/
LBsmL.WL3.SJST fS ^
remain,
TOPIC 30. GOD -fHE GURU IN THE HEART. 37
TOPIC 30.
TOPIC 31.
w, ._6r@jffl
r
t'
Supreme ! not gifted vrith the ken beyond limits ;
hearts, e'en I,
38 THE DIViNE WISDOM OF DRAVIDA SAINTS.
intention.
God "
: Brother ! is it empty the ocean,
possible for thee to
and go to the Lord of the Milky Ocean and present him the
garland.
labour ? ".
TOPIC 32-
God is Love ;
for when He deigns, out of love, to
Amen I say to you, if you shall only touch his garment, I shall be
" But
have faith, and stagger not, not healed." Jesns turning and
only this of the fig-tree shall you seeing her, said Be of good heart,
:
do, but also if yon shall say to this daughter, thy faith hath made
thee whole. And the woman was
mountain, Take up and cast thy-
self, into the sea, it shall be done.
made whole from that hour."
[Jfctd-XXl-21] "And all things [Matt: IX-20, 2t, 22] And the
whatsoever you shall ask in prayer Lord said " If you had faith like
:
TOPIC 33.
grave of Na tha-inum iB .
Tatva-traya, bv S. Parthasarathi
T , 6. The family name of Nftthft-
lyeugar.J
muni.
2. Or Manakkal-Nambi (870. A.
p TV fxT4.u rri-jn * "* Even if her fair arms
Disciple of Natha-muni [Ibid. ]
* i
\s.)
T, 11*14 da* bind Him to her breast."
3. Kurugai-kkaval-Appan, the
TOPIC 33. GOD THROUGH HIS SAINTS.
"
[Bhag Vish. Bk.
: II. P. 929. Anaivadu II-8-i]
1. The original is thns :
TOPIC 3i.
for a Vaishnava, and took him into his service. Thus did time
TOPIC 35.
naraiy ur Araiyar and Bhattar (my spiritual elders) when they went
on a visit to the temples. I observed them leisurely pacing
about the premises, eagerly taking note of all the features
thereof, viz., of the holy turrets, the blessed mansions and so on,
as if
they drank them in with their eyes. But there were
others who (unmindful to every surrounding beauty) ran On
with race-horse speed ! ". [This is to show that the Temple of
God is our real Home where we must stay and serve for ever.
" "
[Bhag: Vish. Bk. II, p. 10356. Valam II. 10-8]
TOPIC 36-
space
a
;
and (2) is not distressed because he longed to enjoy
God in his Incarnations, 3
and he was debarred from doing so
as his nativity was subsequent to those events ;
but his distress
is now seen to arise after God was pleased to appear to him in
*
that the Saint would have gone on more and more revelling in
the bliss of union with God here. Whence then doth his
"
Quoth Bhattar : God is one, and therefore He is present
everywhere. His solidarity is not affected whether the manifes-
saint could not with his limited capacity reach the end of it. It
is like a man dying with thirst : fresh fragrant water is near, but
(like Tantalus) he cannot drink as his mouth is sealed up.* In
this manner, God is near, and God is limitless ; on the other
hand, the saint's craving is great but he cannot limit the Limit-
less. The
Saint realizes this difficulty and his agony thus
is consequent on the small range of the powers of his senses and
of his mind.
"
(c) Bhag Pur X1I-12-51
: : Tadeva." :
TOPIC 37-
TOPIC 38
The use and abuse of the body.
TOPIC 39.
Absence of Sod is pain and sickness-
When and sickness, they mean the pain
saints talk of pain
"
[Bhag. Vish. Bk. III. p. 1101, " Munnfr III. 2 -i.]
TOfrIC 40.
"
My hands shall spade and basket bear,
And for thy feet the way prepare.
I'll bring thee roots and berries sweet,
And woodland fare which hermits eat.
1. Vide Chh. Up. IV-10. " Upa* Thee with all my strength and
kosala Brahmacharin ! tibhya- perpetually to celebrate Thy
vahdr&rtham Agachha $"c." glorious name." [Thomas a Kempit*
2. Of. (1)" Oh, that 1 were able Imit : chr: VIII Bk III. p: 198.]
:
"
there time for at least discussing it
leisurely ?
" "
[Bhag. Vish : Bk. p. 1142-43, Ozhivil III. 3-8].
TOPIC 41.
by driving a
to put in his appearance, shaft into his bosom, the
Ocean -King was struck with terror. He forthwith appeared
and made his obeisance. Seeing him thus capitulate and sue
for terms, Rama became pacified ;
but informed the Ocean- King
that his bow was never lifted in vain. Once lifted, its fury
must vent itself somewhere. He said :
" "
Land-Holder : What brings thee here ?
"
Beggar Nothing particular
: ; simply to see thee."
"
L. H :
"
wilt thou have one sack of grain ?
Good ;
1.
" The divine goodness and in their first institution are very
but goodness is the right arm, is added, which is sin. But there
is this difference that justice
which begins and accomplishes ,
grew wroth and gave the beggar a hot pursuit. The beggar
turning round said :
" Friend ! I ran after thee that thou mayst receive from
me and carry another sack of grain."
"
[Bhag. Vish. Bk. III. p. 1171. Vengadam," III. 3-6]
TOPIC 42.
" For the bed is so narrow that the server, Redeemer, and last End: and
one or the other must necessarily a mere mental reference to Him
fall out ;
and the cloak so short by a loving heart is sufficient thus
that it cannot cover both at once." to ennoble our most trivial doings
"
The Champaka blossoms are favourite to Sri Purushot-
tama [God Resident in Jagannatha, Orissa], On one occasion,
some princes had a desire to offer these flowers. Going to the
flower-market they found all flowers had been sold, a single one
alone being left. In buying it, competition rose amongst them,
and they bid and bid till one of them staked all the enormous
fortune he had, bought the flower and offered it to Jagannatha.
[=the Lord of the Universe]. That night God appeared in
"
the prince's dream and said :
(The debt of) thy flower is
very heavy. I cannot bear its weight," thus showing his graci-
ous acceptance of the sincerely made offering, so much so as to
TOPIC 43.
" "
[Bhag Vish. Bk.
: III. p. 1263 ; Vambu III. 5-4].
TOPIC .
If men are drunk with the love of God, they ought to dance
Mila :
" Is that it ? Oh how glad
! I am. I had not thought
of myself as really worthy to be called a Vaishnava ; but by
*
for very joy.
"
[Bhag. Vish: Bk. III. p. 1268. " Sadu-Sanam III-5-5].
TOPIC 45-
" Ah He who did not set the spiritual rule " Make Me thy
! :
" "
sole Refuge is pleased to come The allusion here is to the!
(Bkag:Gl:XVIII-66):
44
And let go those :
time motionless, they neglect to when grace has once seized on us,
profit by the rising breeze and it will unite its active exertions to
fallagain to the ground, they may our trivial efforts, it will join its
we " * * *
in following 'their attractions, (c) give me the first in-
co-operate with or second their clination to follow thee, for I can-
power; but, by refusing our con- not awake of myself, nor move
sent, we reject them. The voice of without thy assistance ; but when
grace can speak to our hearts with- thou shalt have helped me to take
out our concuri ence but our co- : the first step, then, Beloved
operation is necessary for yielding Spouse of my soul we
! shall run
Guyon].
The series of provisions made by God for the activation of souls $"/.-.
"
f 408. While, in the Thrice-great Sphere, God sees all's full,
o>
- As Him appeasing offering
w
.
.
'-On love of God" Ch. vi-Bk i.
p: 13].
TOPIC 46-
The fact was that those who had spiritual eyes saw four
(arms and even more),
TOPIC il.
1
" Is there
Again, Nilattukkuri Bhagavar to Bhattar: any
authoritative text to show that God is seen in His Celestium
other works, and is also known His birth to his death was, with
to have so incarnated. As Krishna one exception to be noted presently,
a purely natural human life ; this
incarnate, His parents Yasudeva
and Devaki saw Him /cure-armed is what the Christian instinct has
;
the Bhagava;!-
in apprehended under the doctrine of
Arjuna prayed "
" Fain Ilia perfect manhood. * * *
GitA. (XI-46): would I see
thee in that four-armed Form ," "His birth was that. of other men.
and Paundraka- Vasudeva t h e His early years were those of a
Enemy of Krishna imitated Him working-man in a village home. We
thus. As Rama incarnate, Mando- are informed * * * that He felt all
Ay at I.]
worship) ? ". Also, with regard
[Page 60, Vol. 37. 1895. Nine-
to Incarnation itself, God need not
teenth Century, Dr. Martineau on
be prevented from taking birth
Balfour's Foundation of Belief].
among men, man, and behave
as "
That they could dispense with
like men. Krishna exclaimed to
miracles, yet live on in conscious-
the'peasants: I am born as one ness of Divine relations, shows an
"
of yon.'" Rama: I think of rue
mind touched by a deeper
attitude of
but of the mankind" ." The life of wake
piety than that which cannot
Jesus Christ," saysCellarius, "from
TOPIC 48. HONOR DUE TO VISIBLE SAINTS. 59
TOPIC 48.
the Dravid-opanishad.
" Nambillai
Naujiyav :
(disciple of Nafijiyar) will do
that well for thee. Go to him pray."
" But
Attan : I
may be required to prostrate to him ?"
"
NaTijiyar : I see ! But thou mayst behave thyself as it may
"
please thee ;
and he sent for Nambillai and ordered him to
"
[Shag: Vish : Bk. III. p. 1370. " Nathanai III-7-3].
TOPIC 49.
saints as higher than even God Himself in our esteem is, a rare
virtue (for men may be found who hold God in esteem, but
few are found who hold God's saints in greater
esteem.) To
illustrate this, the following incident is related of Vira-ppillai
TOPIC 50-
"
Abstain from all debates, and
Or, were I deaf, thy outward parts
you will diminish the number of
would move
" XXVIII.
sins [Eccl. 10], Each part in me that were sensible:
" Let us not render any
Cf. () Though neither eyes nor ears, to
one evil for evil." [Rom :
xii-17] hear nor see,
,, Forgive us our trespasses as Yet should I be in love by touching
we forgive them that trespass thee."
against us.
"Let
"[Matt, vi-12] "
Say, that the sense of feeling
all sorts and
of harshness,, cholcr,
were bereft me,
indignation be banished from
And that I could not sec nor hear*
amongst you, and be ye sweet and
nor touch,
merciful one to another, pardoning
one another, as God has pardoned And nothing but the very smell
Dasaratha :
"
[Bhag: Vish : Bk. III. p. 1403. Mudiyane iii-8-i].
TOPIC 51.
Lest Jealousy, that sour unwelcome Oh love, all excellent, once more
guest,, appear ;
.Should, by his stealing in, disturb Disperse the shades, and snatch me
the feast." into day,
1. (a) Lord Krishna suddenly From this abyss of night these
'
" "
[Bhag : Vish : Bk. III. p. 1460, Ulan-a'ca iii-g-2].
1. Cf (a)
" A little learning is a the ignorant &c." He laid it down
dangerous thing as a rule of humility that if possi-
Drink deep or taste not the Pierian ble a man ought never to speak of
spring." Pope.
himself or his own concerns, such
" discourse usually
(I/) Be not captivated, My son, proceeding from,
and elegance of and nourishing in the heart, pride
by the subtility
human for " the and self-love. This indeed is a rule
compositions ;
& Kempis. Bk iii-Ch: xxxiii]. because, say they, for any one to
" boast of himself is always the most
(c) Jmina-lava-durvidagdham
" intolerable and barefaced
Brahmapi narara na rafijayati pride,
[Bhartrihari.]
and modesty in such discourse will
TOPIC 52.
[Ramayana :
ii-32].
TOPIC 53.
Vicarious expiation.
One day the washerman of the holy Srirangam men of
(rivor
nurse is more anxious to impart
St. Fr: do Sales in his Treatise her nourishment than the child to
on the Love of God (Ch xv. Bk :
p :
receive it."
TOPIC 54.
Ubhaya-iniikhi-go-dana
1
fell to his lot, and he brought home
abundance of riches. The mother on seeing it, was so overcome
with elation of joy that she died instantly. 2
" "
[Bhag : Vish : Bk. IV, p. 1669, Mannai iv-4-i].
TOfIC 55-
the pride of being thfl King's favo- 'Ibeseech thee, saith he (Abraham),
to give be not angry, Lord, if I speak
rite, and had the effrontery yet
his tongue a free license to heap once more what if ten should be
:
sins of one man are remitted by vered of calf. Unless this gift is
the services of another made accep- accompanied with a large sum of
table by an interceder is the great
money no one accepts it. To
principle here illustrated. In other accept is to accept the sins of the
words, God's grace operates freely giver.
by the law of vicarious redemption, 2. Love " is as death"
strong
and atonement.
[Canticles, viii. 6].
''
Cf. () For, as by the disobedi- ''
Divine love is sometimes so
ence of one man many sinned ; so,
violent that it
actually separates
by the obedience of one, many were the soul from the body."
justified" [Rom. V. 19.] IX Bk. VII. St. Fr de
[Ch,
(b) Also read [Ibid V: 15 to 19.] Sale's Love of God].
(r) Read Genesis XVIIT-23 to 32
tOPIC 55- GOD EVERYWHERE. 67
direction, and came to the outer door, and asked the keepers
there whether they did not see such a group as he imagined.
When " no he down and breathed 1
they said ", fell his last.
"
[Bhag: Vish ,
Bk. IV. 1706, " Tiruvudai iv-4-8].
TOPIC 56.
Boys drew some figures on the floor with their toes, and
" Here
pointing to them, cried to Ramanuja : is your God's
image." Forthwith he put his bowl down, prostrated and
went his way.
TOPIC 57.
bowl.
TOPIC 58.
land-tenants] of the saint who was watching, ran up, lifted him
up gently and brought him back home ;
and reproached the
inmates for having allowed a saint of his tender temperament
1
to go out for field-inspection in the rainy season.
" "
[Bhag : Vish : Bk. iv, 1710. Mannai iv-4-g].
TOPIC 59.
* Cf.- verse 8:
() Y;imun;ich;irya's Hymn,
drop to this Sea, and our candle, all that he docs or can do which is
dim and dark as it is, to this clear beautiful, great, or good, is but the
and lightsome Sun of heaven and organ aiid the which of something
earth' [P. 214 Rev. S Rutherford's or some one higher than himself.
Select Letters.] This feeling is religion. The reli-
S'ous man tukc^part with a tremor
(o) Cp. Amid'* Journal P.239;-
TOPIC GO. DAYS AND NIGHTS OF SOUL,
TOPIC 60.
[Tirparai].
1
Otherwise, between the one and the other, no
of sacred joy in these phenomena of God for the ancient prophets nnd
;
And this went on until mine-host was tired of serving him and
" curds seem never ending.
she saucily remarked :
Thy Is
"
it possible I have rice enough
to meet thy demand ?
[" So
I cannot every time satisfy demands made for establishing
links between the satiate and the disconsolate states of the
TOPIC 61.
"
(e) "The religions state is
one of Blunhasmud &c"=" From fe.ir
deep enthusiasm, of moved contem- of m blows the wind From fear
ijj ;
plation, of tranquil ecstasy. But of Him rises the sun from fear of :,
creatures harassed
by duty, by Death itself runs away from Him
necessity, by the wicked world, by j n f fiar ."
l
and his belongings over the so-called gods of inferior types.]
TOPIC 62.
The efficacy of Sod's Holy N?.ms alone, the Sovereign Remedy for
all ills.
vampires ask for vile things, such as flesh and liquor bring
1
offered as propitiation ^ ; the only sovereign salve for God-sick
souls Himself, and calling on His Holy Names. A
is God
story goes of a man who used to be afflicted with liver-
He a remedy. " For
complaints. sought the physician for
"
forty days live on milk-diet the physician prescribed. Being
TOPIC 63.
The dust of the feet of Good's Holy Saints even more efficacious.
" The
lambs, and bulls were respectively reverence due to God and all
devoted, j upon every tritiing occa- that belongs to Him forbids the
sion to Apollo, Diana, Ceres, Proser- unguarded use of His Awful Name
pine, and Neptune for each deity :
except in companies where it is
had its peculiar offering. It was a sure to be treated with honour, or
system not less injurious to the in places where it is protected from
common was dis-
interest than it disrespect by the circumstances and
graceful to the feelings of humani- associations under which it is em-
ty.' [P: 273. Ch: vii. "Religious ployed. This method of dealing
Melancholy, by Burton."] with holy things is what our
the Holy Blessed Lord recommends in tell-
2. (n.) Among the Aryans
Name of God is woven into a mant- ing us not to cast our pearls before
ntm, the latter term those who will trample on them/'
meaning that
which saves those who devoutly
Thus our Holy Mantras are called
repeat it. It ought not to be Rabasyas or Secrets.
imparted to the undeserving, and [(&) & (f) see P 751, : ;
TOPIC 63. THE OUST OF HOLY MEN'S FEET. 75
" Here is
your Holy court-yard here your Lion (sign of
;
and reverently did as told. And then they came to know they
were duped, as the temple where they worshipped was a Jaina-
temple ( antagonistic to Yaishnavism). The shock from
this revelation made them faint. Pillaiy-uranga-villi-dasar,
Ramanuja, proceeded to the spot, and
the intimate disciple of
sprinkled them with the dust of his feet. They revived and
rose.
" "
[Bhag : Vish : Bk. IV. p. 1889, Taniyum iv-6-6].
[Maha-Bha :
Udyoga :
6fi-43.]
[Aynrveda.]
(c) Thn Iloyal Saint Kulasek ham's Mukundamala, verse 17 rnns thus:
75].
76 DIVINE WISDOM OF DRAVIDA SAINTS,
TOPIC 64-
the Cure also for the God-sick ? for the Cause for producing
the saints is prescribed as its cure Can the cause then be one, !
"
and the cure another ?
(
= delirious of God) 2
we cannot
give them butter-milk (--anti-
,
(d) Cp. '.lesus Christ, the great 1. () The very touch, the very
Physician of value, the only Sover- eight, the very hem of the garment,
eign Physician of the soul, who by the very shadow and other relics of
his blood and spirit cures all out holy men, have been recorded as
spiritual sicknesses.' thus efficacious. Eead the lives
of
[Cruden's Concordance under Thy- Ramanuja, of Jesus, and of the
sieian.' h1y saints of every land.
" "
[Bhag : Yish . Bk. IV. p. 1830, Taniyum iv-6-6].
TOPIC 65.
Love of God unto death.
for Him, and thus exemplify his whole-hearted love and trust
in Him !
l
His disciple ran to him and weeping, prayed to him
" O
1. Cp. (n) Thy love, (Joel, is the soul from the body, and by
strong at death" (Canticles, viii-6). causing the death of those who
SaysSfc. Fr:de Sales in his Love
'
"
thus : God-Sire ! after thy departure, what hope is there
" "
for me ? The master consoled him thus : Son remain by !
"
[Bhag: Vish : Vol. IY. p. 18 44 , Vedam iv-6-81.
TOPIC 66.
Martyrdom.
Kurattazhvar, the immediate disciple and lover of
(fc) [Thomas a Kempis, Imit Chr: : (d) slay me, yet will
p :
109]:-
--" Blessed is the man who I trust in Him' [Job:
xiii. 15].
continually anticipates the hour 'Faith's eyes, that can see through
a millstone, can see through
of his death [vide Mh : 01 : xiii-
'
8 :-">&'.".'! and keeps him- S loom ot GO(| and under it read >
(r)
n
[V : 20. Stotra-Ratna].
For corroborative texts in the
1. Rom. xv-30; Kph. vi-18-19; 1 Thess
Hible, of this truth, see Erod xxxii- v-25 : Heb-xiii-18 ; James-v-lG.
11 -14: Kim* viii-S-10: Job xlii-7.? :
TOPIC 66. MARTYRDOM.
not be." 1
Ramanuja's heart bled at this catastrophe, and
from that moment sorely longed for restoration of his
eye-sight.
The blinded Azhvan (like Milton) composed at this time the
famous Hymnal known as the Varada-raja-stava (or Psalms in
1. Cp: St: Ignatius's (Bishop of who are no better than devils, for
Antioch A. D. 107) conduct before thereis only one God, who made
the tyrant Trajan Trajan ask- : heaven and earth, and all things
ed : "Do not we seem to thee to that are in them " (
--a part of the
bear the Gods in our breasts, meaning contained in the Holy
whom we have assisting us against Name Nnrayana) [Butler's Lives
our enemies of Saints, Vol II, p: 13],
1
" But did you hymn Lord Varada with the motive needed ?
''
" "
[Bhag : Vish : 13k. IV p. 1887 : Nokki :
iv-j-GJ .
TOPIC 57-
guests
1
. He ran up to Acchan, and striking him on the back,
" Fool
Knowest thou not manners, that
thundered out : !
Though humble 1,
"
In service high !
l
" "
Bhag : Vish : Bk. IV, p. 1918, Maainiamai iv-8-2j .
t. Cf: (a) "Do you think that another, come, and he comes and
,
St: Paul was struck with a (/) "Obey your superiors, and
(c)
be subject to them for they watch
light from heaven, and seized with ;
fear.
"
Lord, what continually, having to give account
^.He cried,
for your souls ; and
wouldst thou have me do?" [Acts obey them so
that they may discharge their dutv
ix-7.]
with joy, not sorrow for that ;
TOPIC 68.
TOPIC 69-
I. Cp (o)""Sita to
Anasuya : For what is life to me afar
- From Bsima of the mighty car."
[Ramayaaa, ii-118]:
'
No marvel, best of dames, thy [Madame Guyon's Lines] :
Nor body, life, nor all the good in Ilig Veda Kliila :
-
Ihey asked
,
f ,
for
.
, , , , . ...
my
to that choice will I bo true."
no blessings or Ood. but sought the
Uod of blessings, blessed, praised [Mrs: Manning]
and glorified Him. Thcv sang as
84 DIVINE WISDOM OF DRAVlDA SAlNTS.
the youth's life came to an end, and Yania, the Lord of Death
abstracted his life
away. But Savitri followed Vania's emissa-
chamber. Yama, seeing her, grew wroth with his agents for
" What
bringing her, and turning to Savitri dost thou want ", :
cried he.
"
Savitri : I want my husband."
Yama "
:
Anything except him, please beg."
"
Savitri : Then let me have numerous offspring by
him.''
TOPIC 70-
"
[Bhag ; Vish : Vol. IV, p. 1960-61. " Nannadar iv-g-ij
To think that all are not thine own: a decrepit old man by the wsy
Ah .' be adored from pole to polo ;
side ;
TOPIC 72. MORBU) LOVE OF LUCRE. 85
TOPIC 71.
TOPIC 72.
to your good wishes due, that T have with this much escaped !
"
[Bhag: Yish: Bk. IV, p. 1971.
''
Samarum iv-9-2].
" But lo ! SiddhAria turned Being so feeble that when sad lipa
ft tf 4 "
() Oh ;
the vaiu conceit of man
Perchance the, Gods have need of Dreaming of a good his own,
help themselves) Arrogating all he cau,
86 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 73.
perpetual prayer.
Saints incessantly think of God, speak of God, call on
Him, prefer to him all the sorrows of their spirit &c. With
such lovers -because they dun Him as it were God is not
offended. Sittal-kkondar gave the following illustration :
Sprung from this terrestrial clod. | traverse earth in vain from pole
Life and power are all iu God. To seek one simple heart, yet free
(')
'
Thai God alone should prop from all below."
"
(<0 God the great patieut loving
Forth from life's ocean of distress ( J j ol] )
i, ears the huge
sounding-board
and death, of gpace i-c-echo again and yet
Whose soul clings fust to Me, Cling again with rough curses on His
thou to Me !
Name, with groans and wailiugs
TOPIC 75. vii. K ARE WORLD'S WAYS.
TOPIC 74.
" "
[Bhag : Yish : Bk. IV, p. 1974. KondAttum iv-g-3]
TOPIC 75-
" "
Oh, the ways of the world laments St. Namnia/hx ar. !
" I
say my good man ! I find people hereabouts whispering to
themselves about thee ;
they suspect thee. they may harm thee."
" "
barred, and the connecting link "Mutta", what :" he began am
'twixt God and man stretch itself ? why caivt
I so contemptible you
through space, between and round
call me '
Muthusami," sir ?
'*
it in my house ;
if thou hast any land, transfer it to my name.
No can then be plotted against thee, for thou canst then
ill
Not only this, he dodges the poor man, in addition, into executing
a document in his favor for loan not actually paid, and interest
" "
[Bhag: Yish ; Hk. IV, p. 1985, Marukki iv-g-6
TOPIC 76.
1. Om
holy teacher Sii Miulhava-
% to friends gathered round him,
still use his tongue sent word to See, he asks you to portion out 4000
say he would join him soon- In the lls: to me out of his estate, the first
meanwhile the rich man lost speech. thing. what he had himself inten-
The Vaisya wus again sent for. ded to give me if he had lived.
Learning he had lost speech, he Note his dying request, pray pay ;
me and "
now readily came. The rich man. let his soul rest in peace !
TOPIC 77. CO-OPERATION, MAN AND GOD. $
TOPIC 77-
generate ",
l
pressed the saint. The story of Rishi Udanka is
" What
As God, are not to Thee, Panda vas and Kauravas
!
1, Cp : Bh : Gi : vii-I4 :
possessing the credulous belief in
i<
Hard it is ^ ie evolution of all things from
., ,. .
Pierce it and pass beyond." bosom, but they were never enroll-
Tyndall's marvellous conception ed within her. They may be un-
of inanimate matter is contained in covered and come out of her, but
they were never covered up or put
'
his expression : the form, potency
and promise of life
'
;
and Rev :
into her. A thing may be taken
Thomas Mitchell says "Behold the : out of another which did not have
marvellous types who in our day it, within !'.!
[fff;/ to Qhostism, Iu
"
are called advanced scientists," trod, p : v
12
DIVINE WISDOM OF DRAVIDA SAINTS.
Pandus lived and thrived, they would not live and thrive. It
Udanka :
" But thou art Universal Ruler. Thou couldst
" "
[Bhag : Vish : Vol. IV, p. 2007. Onrum iv-io-i]
1. For details of the Udattka (or never withdraw thy graces from us
if we were not the first to flee from
Utaaka) Episode, see Mahabharata,
Afivamedha Parva, Ch 53 ff. This :
thee, and refuse thee the dominion
is a question for theology.
difficult of our hearts." [Pp. 72-73. Ch : x.
"
ween good andevil, he also resolved thy help is only in Me [Osee, xiii-
proach themselves alone if they "Ak and it shall be given you: seek,
forfeited eternal glory." [p :
66, and you shall find knock, and it
:
Ch iv Bk "
: :
ii.] shallbe opened to you [Mutt :
TOPIC 78.
idols of all gods but the one God as no better than stones
fit for the hearth (to cook over). Some asked this queen if
" "
TBhag : Vish : Bk. IV, p. 2009. Onrum iv-io-r]
TOPIC 79.
worship and so on. But all these attempts to rob his love
for Vishnu proved futile, but on the other hand they excited
iv-io-i].
TOPIC 80.
they have nothing which they can call their own that they can
all hospitality even in her Lord's absence. But the guest knew
it not, and so he helped himself to food without her and was just
about to depart when the master of the house returned and
learnt all from his lady. He felt rejoiced that a guest had so
honored him, and so ran after to thank him. But the guest
mistook his intention; and havingacted the thief, his guilty
conscience made him run. He was running for fear, and the
master was running after him to thank him ! So both ran ! ! !
l
" "
[Bhag : Vish : Bk. IV, p. 2031. Nadinar iv-io-2]
1. All the Saviours of the world the Sacred Rivers, not all the idols
have done this service to God. The made of mud and stone, but saints
virtue in their work consisted in alone purify by mere sight. Volumes
its purity of purpose, holiness of in- have been written on the high
tent, and absence of self-glorifiea- vocation God's apostles on earth
tion. The powers of salvation are appointed to The wonder-
fulfil.
delegated to Holy Saints are stated f t ,i book called the Word- Jewel of
to be even more efficacious than if
LokachArya, translated by Yopi
God Himself had directly exercised s pfirthasarathi lyengar, Division
them. Bhagavata says for example on " Teac-her's Saving Power"
6,
TOPIC 81,
" Who art thou ? and the insect with thee ? I am a votary
of Him from whom even thou hast obtained thy high position
of Indra. I am not a man to do homage to all strollers like
thee in the streets. I salute thee, O godling !; from my presen-
l
ce betake thyself away."
"
[Bhag: Vish: Bk : IV. p: 2o6i. " Odiy6cli iv-io-y.]
them." 8 [Matt :
iv-8].
[Harivamsa: ivix-1].
[Trans : on p: 9o],
TOPIC 82. POWER OF FAITH IN ONE GOD. 95
TOPIC 82.
Rudra :
" He can be no other than Vishnu's devout
Worshipper."
"
Who art thou ? when mortals see the immortals, it is
usual for them to show their submission, follow them, beg and
obtain from them boons, an-d so on. But thy conduct is other-
wise. Thou dost not even withdraw thy legs, when we are
here, as a mark of respect dost not care to show us honors due
;
to our dignity ;
nor dost thou pray for gifts."
I'ii'an
" Well said 1 would do all but
:
;
certainly that,
"
Pivtin :
Well, canst thou postpone death of creatures
from to-day to to-morrow, for example ?"
"
Rudya : Oh ! that depends also upon the actions of the
leg!"*
"
[Bhag: Vish : Bk. IV. p: 2061: odiyodi iv-io-y].
i. Cp. ()
" And call none your father that of Siva, the other side that of
(<l)
eartiu For one is your Father Vishnu. The man was half pleased
Upon
who Heaven [Matt, xxiii-9].
is in and half displeased. He laid his
offerings on the side representing
(,) Paramahamsa Ramakrishno's
iva and did not offcr anything to
saying 7 [vide Bmhmavndin. P
>
:
so long as thou hatest.' The man (/) For Saivas interfering with
kept silent. After a few days, Holy Texts, vide Sathagopa llama
Siva again appeared to him. This nujaclmrya's Tamil B.A. Text. ur
time he appeared as Hari-Hara, 1900 Ft, note.
namely, oue side of the body was
TOPIC 83. SALVATION HY FAITH IN GOD SUPREME. 97
TOPIC 83-
men in the
audience, Pillai
Vizhupp-Araiyar and Appan
Tiruvazhundur-Araiyar asked him what chief moral lesson did
"
Quoth Bhattar It inculcates this truth, that the lesser
:
gods, when propitiated, grant men their desires, but envy and
malice at man's elevation to their status, rankle in their breasts,
and they wait for an opportunity to deprive them of that high
status whereas God, our Universal Father, is never influenced
;
lesson that we must never resort to lesser gods, but trust the
" But we
The Questioners again ; sire, learn that in
1. (a)
Only the highest merit, nay even conspired one; and then
obtained by trust in One God pro- ejecting Yayati from his abode,
cures an eternal home in Heaven. threw him down to earth.
But minor degrees of merit such (b) Read the following verses of
as propitiating minor deities Bhagavad-gita showing the differ-
procure only short leases of happi- ence of results between faith in one
ness in the mansions of these supreme God, and faith inferior m
lesser beings. For example King deities :
ix-23; viii-26 ; vii-23; with
Yayati merited Indra's heaven. But commentaries of Ramanuja.
indrii watched for an opportunity [our English Translation.]
18
98 DIVINE WISDOM Ol- DRAV1DA SAINTS,
"
ing into fatal weapons in their hands. How was this ?
yet Yadavas deserved to share the fate which they had des-
erved by their irreclaimable ways."
The Questioners :
" Then it causes us also fear that even
our dependence on the one Lord is not destitute of danger."
not for earthly gain but the regaining of the pristine purity of
the soul as essentially cor-relate to God, and therefore the fruit
that we shall obtain is of the spirit and lasts eternally like the
8
spirit itself.''
"
[Bhag. Vish. Bk. IV. p. 2063. "odiyodi iv-io-;] .
TOPIC 81.
1. Kubera is the Lord of the Niue Xavier by often repeating the wis-
"
Great Treasures, called the Fadma, dom : For what will it profit a
Maha-padma, Sankha, Makara, Kao- man to gain the whole world, and
"
Markandeya like thyself, I myself had to wait on another,
!
TOPIC 85.
^Tcr^TTt: II
2. Op: ftlWflKri
regeneration by knowledge ;
by any reason God be obliged to
if
from our essential alliance with God, or the eternal bond of rela-
" "
[Bhag. Vish. Bk. V. p. 2087, Kaiyar v-i-i],
the benefit is enjoyed, the hand of God can possibly forgive sin, and
* *
the benefactor scarcely felt.*
is forgiving it, can look so completely
The gifts of the Creator are as if He had forgotten it as well,
TOPIC 86-
"
[Bhag. Yish. Bk. V. p. 2088,"," Kaiyar v-i-2].
TOPIC 87-
Worthy Thou art, O Lord of the discus and how ! vile and
"
unworthy I am When so exclaiming, he used to raise his
arms to Heaven at the first part and drop them down earth-
ward at the second part of this expression. 1
" "
[Bhag. Vish. Bk. V. p. 2111, Amman. v-i-;] .
1. Cp. (<t) "Not only can the knowledge and confession of our
soul that knowsmisery have a
its misery introduces us to God. Thus
great confidence in God, but cannot all the great saints., Job, Da%'id and
have a^rue confidence unless it has the rest began their prayers by the
a knowledge of its misery : for this acknowledgment of their misery
1 02 DIVIN'E WISDOM OF DRAV1DA SAINTS.
TOPIC 88.
fidelity to her Husband, Lord Rama, and told her that a true
faithful wife was she who looked on her Lord as God Himself.
When so complimented, Sita out of bashfulness and modesty
stood with down-cast eyes and quietly gave out that the test of
her fidelity was not when she had a husband like Rama, perfect
in beauty as well as graces, but when Rama should stand
without these ; when he should be found even the reverse of
what He was. 1
" "
[Bhag. Vish. Bk. V. p. 2211, Kadiyan v-3-5].
Ratna: "Tad aham &c."- "O (<>) "My God and my All J Who
Perfection !
justify to Thyself the art thou, O Sweetest Lord ? and
eternal natural affinity between who am I, thy servant and a base
Thyself and Myself, that without me worm ?" [St. Francis Assisi.]
Thou canst not be Lord; that with- () Read
1, Ilamnyafla Bk. 11-
out Thee I cannot be liege." Cantos. 117, & 118. to
Aiian''.^!
TOPIC 89-
What if
they be only our sons ? what if they be only our
disciples ? When they are found embarked on the way to God,
they become worthy of worship to all. This truth was acted
upon by Kurattazhvar, the father of Kurattazhvan. The
father lost his wife (i.
e. the mother of Azhvan) and he was
thinking of entering again on the married state, but meanwhile
" If "
a doubt assailed him : I
marry again," he thought, it
require that one ought either to lead the life of the householder
TOPIC 90,
pijlai, though they had arrived at the proper age for becoming
The saint told his wife " Is that so
householders. : ? Then,
when I
go to the temple to-morrow, bring thy sons there.''
The good wife did as directed, the saint standing before Lord
Rahganatha silently consulting His will. Then a voice came
and asked the saint what he was contemplating about. The
" these boys have arrived at
saint :
They say marriageable
" The
age." The Lord : affair is my own. 1 shall see to the
princess and the king And that night entered they tho
On either side ho told the things Way of Peace-
which make [The Light of Asia by Edwin
For peace and purenoss." Arnold.]
# # * # # (?<) The conversion of Vishnu-
TOPIC 91.
radiant beauty entered into him and filled him. One day while
Jiyar (Nanjiyar) was on his way to the Temple of Lord
Ranganatha, he met Pillan (
=: Tiruk-kurugaip-piran-Pill&n)
form her part of the compact, and stands or falls by which it is will-
;
(2) that by will (mhlcalpa) by pressed this truth thus God, by :"
Which the universal constitution virtue of His Divine Immanence,
14
io6 DIVINE WISDOM OF DRAVIDA SAINTS.
existence. But over and above this xv. Ek : i. Also read Dr. Faber's
general or Universal immanence as Creator and Creature.
a force throughout the whole
As to the ravishment by the Pre-
atomic matter which constitutes
sence of Person which St. Nam-
the basis of the material universe, mazhvar says,, filled him &c., com-
God has other and higher modes of
pare : "We shall be
transported
presence. His presence, for instan- with happiness at seeing that God
ce, in the human spirit, is much
gives Himself to us without reserve
more specialised than His presence
or limitation on His part, (&tma-dn)
in mere matter. Again His in-
yet that He is an Abyss which we
dwelling in specially holy or saintly cannot sound -a source of bliss
spirits, (e.g the prophets,) is far
,
which we cannot enjoy in proportion
closer and more intimate than to the infinity of his perfections,
either of these proceeding modes, which will always be infinitely
though it does not supersede above the reach of our capacity."
them." The Visishtadvaita further
"This vision (called the Beatific
speaks of Incarnations which is a
Vision, vide. Happiness of Heaven
'
manifestation on earth so as to be
by Rev F. J. Boudreaux) produces
:
blessed ;
one is excited by the eter-
Bh :
G?, with Ramauuja's commen-
nal beauty which they contempla-
tary p :
?, by the Author]. On
te, and the other by their own in-
this point the Epiphany quoted
above continues
"
This being so,
:
capability of penetrating the abyss
of this infinite loveliness. This is,
Christians do not find it difficult to
O God ! the happy lot of those who
acknowledge, on the authority of
enjoy thy presence what they be- :
TOPIC 92.
"
[Bhag. Vish. Bk. V. p. 2365. Kolangol v-6-io].
TOPIC 93.
to us or like a
grotesque ugly, versally and singularly is in all
child's doll, can speak to them the things of religion and worship."
" 1
loveliest things." say this, Every one who believes
.
[p IQ^
emphaticelly, that the tenth part that God ;s R Man ig ab]e to affirm
of the expense which is sacrificed for himse]f that fchere are Infinite
in domestic vanities, if nofc abso-
thinga {n Gf)d< For becauge H0 ig
and
meaninglessly lost in
lately ft MaDj He has every ft
^^^ ftnd
domestic discomforts and mourn-
tbing belonging to the bodv . tbas
brands, would, if collectively
offered and wisely employed, build
He hM & & ^^ ^^^
'^ Ab _
*
domen> LQ .^ Feefc IT ,
a marble church for every town in God. man they .
are Jnfinite>5 (Cp
.
Sahaara-xtrshd) [P :
13, Divine Love
[P. 32. The Seven Lamps of
. ., , and Wisdom],
Architecture].
[A most scientific article on the C P-
1 -
'
If I ma te Tr.y bed in hell,
Srirangam ;
when Bhattarya, after getting the place where he
lived,watered and rendered cool and agreeable (Srirangam
being a hot place"), sat down meditating on that sentiment
(above). He requested his disciple Jiyar to sing that verse to
him, he himself following him in a heart-melting strain. As
" O
Jiyar sang, he feelingly cried joy that there have been
: !
saints like Nammazhvar born on this earth ! saints who have left
such as those commencing with Yama- &c., but the heart in-
side may remain Only verses such as these
as hard as steel.
succeed in tempering and liquifying them." Nanjiyar took
delight in often relating this incident to his disciples.
1. Cp: 'I will abide in thy ta- it may help concentration of the
beruacle for ever.' [Ps:6l-4]. mind. (4,) Prnnui/uma, the prac-
2. For a definition of Tuma, tice of regulating breath as per
Nii/ama &c, and a discourse on the rules laid down, in order to keep
psychology of that process, see the body in good health, (5) Prat-
pages 35 ff. Part II of our Lectures y&hara is the endeavour to ab-
on Inspiration, Intuition and Best- stract the mind from running out
asy. Another definition from the to pleasures of the senses and to
woik called "
Yoga-Yajnavalkya is fix it on God. (6) Dhdrana is the
here given (1) Yama is the prac-
.-
intensification of abhorrence for
tice of the virtues of continence,
sense-objects and fixture in God.
non-injury, non-accepting (gifts (7) Dliydna is the meditating on
Ac.), truthfulness in order to bring God in His Essense, Attributes
about the subjugation of the senses. Person, the magnificent pageantry
(2) Niyam is the higher lesson of of His creation and His acts. (8)
the virtues of purify, contenment Sa-madhi is the continuance of the
and austerity, study of scriptures, subjects of meditation, as Well at
and love to God. (3) Jieana is times out of meditation, as in fixed
posture of different kinds, so that times of meditation.
TOPIC 94. GOD S SOVEREIGN GRACE. IOQ
TOPIC. 94
"
[Bhag. Yish. Bk. V. p. 2411. Vand-aruli v-j-j] .
TOPIC 95-
* * * * How
1. Cp:(o) There are brief sweet- company. He holds
nesses in prayer, which come now His creature in His hand for
and then in life like shooting ever " [P 58. Ch. ii, Bk. i. Dr.
! :
(?))
"No wonder God should be- traya, on Antarij^niin [J^i-crro].
come man, in order to be with him, 2. This single phrase Arava- :
'
enjoying it, we shall ever have many keys of the complex heart of
new perfections to discover, all in- man nd all
; the while one grace
finitelyamiable, infinitely capable is leading to another in wonderful
"
Bk. ii. Dr. F. W. Faber's Creator
incessantly, habitually, powerfully,
superabundantly, pouring into us
and Creature "]
marvellous communications of His "Is there any novelty equal to
divine Nature. Each undulation his daily fresh discoveries in the
of it, as it reaches and informs our rich depths of the Divine Perfec-
souls, is a greater miracle than the tions ?" [Pp. 68. Ch: ii. Bk. i.
"
Aravamude ". Mahamuni " What do they have such a
: !
TOPIC 96-
1
in mournful banishment themselves from taking personal part
in soul bewitching events.
" "
[Bhag. Vish. Bk. V. p. 2480 Maney V-cj-i].
TOPIC 97.
and dependents. The angels even dwelt like trees, rocks and
shrubs in such Holy Spots, lest, if they were moveable things,
theirfree-wills might perchance incline them to stray away
" What !
Allajap-perumal (nickname of Rayar) you go
"
and ruin God's creation ?
"
Sire, is there a place in the universe where God's creation
"
is not ? Embar
-" Not so : friend There is a distinction
my !
and tends them, who therefore have touched the sacred trees
with theirown hands. (The sacred groves, which ever cling
to and never move from the Holy spots, are like the eternals
TOPIC 98-
Let Thy will be done, not mine ', characterizes all saints
'
"
not be the instrument of interfering with it l
So saying he
returned, changing his first resolve, formed through his love for
Azhvan.
TOPIC 99-
have been born six weeks late ! Ah ! that what had reached
the lip (i.e., Krishna) hath slipped away !! ."
Bk. V. "
[Bhag: Vish :
p. 2528. Piranda" v-io],
TOPIC 100-
The story of the mission of Buddha-
St. Nammazhvar refers to the Avatara of Buddha as a mask
put on by Vishnu in order to sow the seeds of doubt, dissension
and heresy amongst unbelievers (as a chastisement for their
folly, and subsequent redemption). The story of Buddha is
recorded thus :
'
Once upon a time, the demon hosts (asnvdli)
invoked Rudra by their rigorous austerities. Rudra
appeared
and asked them why they did the penance and what
they
wanted. They said they desired to possess three cities, foe-
proof. Rudra granted their request, but warned that the three
cities should always the air without touching each
travel in
cial offerings, that the demons travelled with their cities, posted
Rudra said :
" Who would a tree planted by himself
fell
" "
Vishnu : Could you not all join together and do it ?
" "
No," said the Devas, the demons also do perform some
acts of virtue and sacrifices, having faith in their efficacy to
them.
" "
Then," commanded Vishnu, go back to your places,
and I shall destroy them." He forthwith put on the disguise
of an aged Buddha (wise man), carried a book under his arm,
twisted kusa grass round his finger, and proceeded to the cities
manner that they were taken in and adopted him as their moral
adviser. But when they began performing some Yaga-
"
ceremonies, Buddha approached What do ye do ", he :
revile thee ? ", Said he. Rudra thereon waxed wroth, and
resolved to destroy the ungrateful demons. Battle ensued.
TOPIC 101.
Martyrdom for one's own &od.
Except the one God, all other gods are simply gods on suffer-
ance. None of them can do anything save the one God indwell-
" "
[Bhag: Vish : Bk. V. p. 25534 Kalla-vedam v-io-4]
We rank the Buddhist with the (c) This Buddha should not bo
thief confounded with Sakya Muni of
And all the impious crew B c 66
- -
C R ea d Col.
- Olcott's
'
not make himself, so neither can suffer persecution for justice's sake;
he give himself his own vocation ". for theirs is the Kingdom of Heav-
TOPIC 102.
'
submitted, a hearty votary of Thy Holy Feet has travelled all
the way from the North a distance of seven hundered leagues
to visit Thee. Wilt Thou not condescend to honor him with a
" "
special recognition of his love for Thee ? ". Certainly
vouchsafed the Lord, and from the Holy Laurel tree [urar&r]
" "
[Bhag. Vish. Bk. V. p. 2559. Ninravarum v-io-6].
1. Read onr Holy Liv cs of Druv i- the pebble as well as draws the
dii Saint*. pebble to itself ; attraction cannot
2.Cp (a) "The love of the devotee bo one-sided. In the spiritual
for his Lord is but a faint reflee- world when man makes one step
tion of the love of Him who is love towards God, God makes a hundred
itself. It is said that if a child steps towards man, for greatness
throws a pebble to the ground, the there, means greatness in giving,
whole great earth moves towards and the ocean pours forth its mea-
120 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 103-
TOPIC 10*.
How did your Bhattar explain to you the import of the phrase :
sureless depths towards any drop sented to take the first step towards
that seeks its bosom." [" The Value not beingdamned one outcaste of
;
263. Theos : Review for May 190C.] fillof every vice has graciously
answered that the explanation given was, that the Saint, in the
"
regions is a spreading tree, how can it be tall ? Marvan
made haste to his Teacher Bhattar and said " Amuda-
:
Sire,
not about the height or the breadth of trees but are concerned
in i ir Q cT -j.
<& y ,T{y Ai ").
"
[Bhag. Vish. Bk. VI. p. 2611. " Potri vi-i-6].
TOPIC 105-
"
Ranged thus for battle on the sacred plain
On Kurukshetra say, SaSjaya !
say
What wrought my people (mdmakd) and the PaTidavas ?"
TOPIC 106.
" When the Saint himself who was illumined of God, has pro-
nounced them as secrets, how can ye expect me to know them? " a
"
[Bhag: Vish: Bk : VI: p: 2698. " Kanmam vi-2-y].
"
1. () Cp: ''He that findetb his (1) In sylvan scenes and ca-
lit'e shall lose it ; and he that shall verns rude,
lose his life for me shall find it." i taste the sweets of solitude,
[Matt :
x-39]. Retired indeed, but not alone,
The love more hurt- I share them with a
(l>)
of self is spouse un-
ful to the soul than the united known
power of the world." [P. 231, Ch :
Who hides me here from envious
xx. Bk. iii. Imit : Chr: by Tho: eyes
a KempisJ From all intrusion and surprise."
2. Cp: (n) "Divulge not such a [Ibid]
love as mine,
(c) He (St. Francis AssisiJ with
Ah hide the mystery divine;
!
fear disclosed to them thig wondep .
Lest man, who deems my glory
slmme>
fu] ^.^ ^ ^^ thafc ^^
things had been manifested to him
Should learn the socret of my in w hi c h he would never dis-
it>
flame.'' cover to any one ; secrets, says St.
[Madame Guyon.J Bonaventure, which perhaps could
TOPIC 107. KRISHNA S SPORTS. 123
TOPIC 107-
as this?!"
" "
[Bhag : Vish : Bk. VI. p. 2720 Aychhi vi-2-n.]
full of tenderness,
taken the field. As against this the
forgivenesses
and memories of punishments even reader is referred to the splendid
'
Defence of Hinduism by Annie
'
have been pressures of the hand Bible itself, God does acts such as :
1
the Lord hath put a lying spirit in
years ago, but which tingle yet;
there are countless silent covenants the mouth &c,.'
between us and with ;
it all, such a [1 Kings xxii-Uli].
124 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 108-
that once two sages Sri Senapati Dasar and Nallar both
travelled together to theHoly Hill of Tirupati. On the way
Dasar took up his stick and beat the bushes (to clear the way).
"
Upon which his friend Nallar said Comrade, how hath :
" "
[Bhag : Vish : Bk. VI. p. 2734. Kandavinbam vi-3-a].
TOPIC 109.
[Bri. Up :
II-4-5].
TOPIC log. HOW TO EMBRACE THE INFINITE. 125
and curb ;
even this Unchangeable, I will change," is what the
"
Saint wishes to tell us, by these attributes.
" "
[Bhag : Vish : Bk. VI- p. 2686. Kalakka vi-4-g].
TOPIC 110-
nothing will stop his progress on the way. Saints are as it were
made for God, manufactured for God and destined for God.
This high destiny and their aim, none and nothing can avert. 1
To illustrate how this destiny is by necessity fulfilled, the
"
1. For whom He fore-
Cp. (a) Who, born of one of Yanar race,
knew He also predestinated to be Inherits by his father's grace
made conformable to the image of A share of his celestial art.
His Son." Call Nala to perform his part,
[P. 27, H. Joly's Psychology of the 'O'er the deep sea where moustera
Saints]. play
2. Read: Ramayana vi-22-45 ff .: A bridge, O Rama, will I lay ;
()
"
Then spake the king of F r sharer of my father's skill,
TOPIC 111.
is
[Vide Exodus IF-2i] the Architect through all the dialects and langu-
of the Universe, Incarnated, can ages of those regions, which had
certainly be the Engineer of a trifl- become the source of many dramas
ing stone-bridge over the waves ! which are still represented in India,
" Certain critics of this age, as which is itself represented
every
they style themselves, are dis- year with such magnificence, to
such crowds of people in the
pleased with all histories of mira- neigh-
cles,not considering that these bourhood of Ayodhya, a poem wel-
wonders man- comed at its very birth with such
are, in a particular
the works of favor, as the legend relates that
ner, God, intended
the recitation of
to raise our attention to His Holy it
by the first
Providence, and to awake our souls wandering Eliapsodists has conse-
crated arid made famous all the
to praise His goodness and power ;
(To melt and die would put limits on the saint's love, whereas
to whirl would make it perpetual and ever to grow.) l
Bk. VI "
[Bhag Vish : : :
p. 2804. Tuvalil" vi-5-i]
TOPIC 112.
When
Ajavandar (Yamunacharya) 2 heard from Manak-
St.
"
1. Cp: (a) Flames of encircling deathless fire ;
'
Tis filled with sacred joy, yet
Eternal love a God must needs
press'd inspire,
With sacred sorrow too." When once he wins the heart, and
fifcs li for his praise."
[Madame GuyonJ.
" Love pure and holy is a
(b) [Ibid].
"
mediatly ? ! God has but to be told and the heart yearns to
;
TOPIC 113.
17
I3O DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 1H.
A love-comparison between 'two saints.
Saint ^lavandar, when'conducting an exposition of the
relative merits of Saint Nammazhvar and Saint Tiru-maagaiy-
"
1. Cp.(a) He (St. Francis Assisi) dinary devotion, and he advised
was accustomed to recite onr Lord's others to use the same. A certain
Prayer very slowly with singular lay-brother once asking him leare
gust in each petition, and in every to study, the saint said to him :
"
word. The doxology Glory be to :
Repeat assiduously the doxology,
the Father &c., was n beloved as- Glory be to the Father &c., and you
piration of this saint, who would will become very learned in the
" "
[Bhag : Vish : Bk. VI. p. 2865. Unnunjoru vi-y-l].
TOPIC 115.
his God, moments when his whole being thrills with love, and
swim with "
his eyes pearls of tears of delight. Blessed be
" "
such saints !
Nanjiyar used to say : Thrice did I go over the
Love-Treatise of Tiruvaimozhi with Tirunaraiyfir-Araiyar,
but none of the teachings did affect and melt my heart so much
as when I actually when explaining a
witnessed him, once
certain passage, transported with raptures of Divine emotion,
"
1. Cp : Oh glory in which 1 ()a an ocean of Deity toss'd,
am lost, I am swallow'd, I sink into
Too deep for the plummet of nought."
thought; [Madame Guyon.]
132 blVlS'ii WISDOM OF DRAVIDA SAINTS.
TOPIC 116.
"
What is thy native town ? "
Man "
:
(The Holy Place) Tirukkolur."
"
Devotee : Then why didst thou leave it ?
" "
[Bhag : Vish : Bk. VI. p. 2872. Unnunjofu vi-y-i].
"
1. Cp. () vS c\ c -v,
i.e.
'
Even C!od science such as that if it fails to melt the heart, wet the
of the Upanishads is remote from eye, and thrill the frame."
the ambrosia of llari'n, narratives, TMahabha],
" "
How love to God unattended can purify the soul ?
TOPIC 117.
" "
Where dost thou come from ?
" "
[Bhag : Vish : Bk. VI. p. 2875. Unnunjoru vi-7-i].
" "
That lover of Mine saves the (e) Whilst he (Thomas Aquiuo)
world whose voice becomes choked, was preaching on Gooil Friday on
whose heart softens, who laughs the love of God for man, and our
and cries by turns, and unconcer- ingratitude to him, his whole audi-
ned sings and dances." ence melted into tears to such a
"
[Bhilg: Pur: ii-3-24].
II
TOPIC 118.
preciously sweet that they imagine the whole world sings forth
the Name like themselves. To them, when the world seems to
be full of God, and seems as if its vast board is reverbera-
"
Petri queried Nambillai :
Holy Sire !
Why could not
St. Nammazhvar imagine his articles of sport such as the ball,
once and
put on each other's look, and till powerfully assisted,
each other's offices." [P: 411 412, strongly supported." [Fr de Sale's :
Ch:iv Bk . iii ;
The Creator and the Love of God p 78. Ch: xii. Bk ii].
: :
TOPIC 119-
TOPIC 120.
[John xiii].
\
136 DIVINE WISDOM OF DRAVIDA SAINTS.
" If
said :
they be any others than my own disciple, I have
need to know them first and learn that they are worthy to
" "
[Bhag : Yish : Bk. VI. p. 2911. Kariyam vi-j-g].
TOPIC 121.
ance of your not doing me a favour, I can dispel only after I join
the Holy feet of Alavandar in Heaven." The reference here
is to a request made by Emberumanar to Kuratt-azhvan to
TOPIC 122.
" The fruit is food for the ascetic saints (Rishis) who dwell
here. They may curse thee." Then all the Pandavas trem-
"
blingly asked : How shall we get this mango to attach itself
"
again to the tree ? ". By you disclosing your inmost secrets
all
to Me ", the Lord returned. Then they all opened their hearts,
and even Draupadi was constrained to reveal how her heart
hankered after a sixth husband (Karna) though she had already
the Pandavas five. After this the detached mango got itself
TOPIC 123-
"
1. Amen I say unto you, what- ven." Matt: xviii-18].
"
soever you shall bind upon earth, Whose sins you shall forgive,
shall be bound also in heaven and :
they are forgiven them : and
whatsoever you shall loose upon whose sins you shall retain, they
earth, shall be loosed also in hea- are retained." [John :
xx-23].
J8
138 DIVINE WISDOM OF DRAVIDA SAINTS.
[Ramayana vi-i8-24ff].
" That once we have in faith confided our self-will unto the
1
entrusted to the Almighty).
" "
[Bhag : Vish : Bk. VI p. 2966 Enminnu vi-8-6].
TOPIC 121
1. This does not mean an indiffe- tion to God, in love. But read Topic
rent or a mere non-militant frame of \2S-infra,
mind, but one of friendly inclina-
TOPIC 124. GOD MANIFEST IN IMAGES 139
ing with the true Belation of Pro- If the polytheist only knew what
prietor and Property reversed, and idols are,
in the character of something How would he be wrong in his
devoid of knowledge, power or li- ?
"
religion
berty, the Lord, in this Incarna-
[Gulshan-i-RazX
tion, is pleased, ont of His Infinite
Mercy, to confer on His devotees, Read Pp 236 of Max Muller's
:
"
every needful boon."
Six Systems of Philosophy On ;
He can't see God in flesh and bone." you have faith as a grain of mus-
Cardinal Newman(St.) uses the fol-
tard seed, you shall say to thia
lowing significant language in his mountain, : Remove from hence
Meditations and Devotions Part :
thither : and it shall remove."
iii Bk x, p: oil: "And it it
: :
[Matt: xvii-1-9
DIVINE WISDOM OF URAVIDA SAINTS.
P "
[Bhag. Vish: Bk VI, 2981. Vandirundu "]
TOPIC 125.
thought that his beloved Elder was passing for ever away from
their midst), when Pillan called him to order by saying:
" Alas what movest thee so to tears ? Dost thou re-
Jiyar ! !
heart is far from me. And in vain unja) once examined a disciple, by
doth \vorship me, teaching doctrin- making the latter go through in
es and commandments of men." his blessed presence, the form of
Not that which goeth into the worship, known as Nityain. The
mouth defileth a man but what :
pupil went through every detail
couieth out of the mouth, this defi- without the slightest deviation from
leth a man." what he had been taught. But lo !
(6) Also read Rev: J. Meurin's The Lord's High Presence, thee
Defence of Holy Images, (Bombay), doth no confusion send."
(c) The Rev E. L. Kexford D. D.
:
[Farthasarathi Yogi's letter to us
of Boston "And assuredly
says.- dated 13-7-15)02].
the Great Spirit who works through Woo
1. Equivalent to :
'
is me
all forms and who makes all things
that my pilgrimage is
piolonged ",
llis ministers, can make the rudest
of the Bible. 2, Read Thomas a
image a medium through which He Kempis Lin if : Clir Ch
:
xxxvii. :
will approach His child." [P. 520. Bk "Is the gain or loss of the
:
TOPIC r.S.
Sumukha. 1
"
[Bhag: Vish : Bk : VI: 1^.3041. "
Ulakam vi-io-i].
TOPIC 127.
God and His Holy Church form one body, and discharge the function
of Salvation.
(b) Cp : :
"
27 : Semam &c. Resort to God like winning
b n8
2. On the Four Ways to Salva- '
not the very fact of the Saint supplicating Him to show a Way
of Salvation tacitly admit His Existence? And the asking Him
to point to a way of Salvation is really indirectly asking that
TOPIC 128-
"Holy Sire ! If God is our only Way (or Means) for salvation,
patti),
handed down as a most Holy Legacy from our Saint
Nathamunigal downward to my own immediate Spiritual Pre-
ceptor a Truth uniformly revealed by one Saint after another
in unbroken succession." So saying lie smote his forehead,
chamber. His heart was moved with both sorrow and pity
at the obduracy of men's hearts in not receiving and understand-
1
ing the spirit of such truths.
'
TOPIC 129-
TOPIC 130.
The Perversity of our free-will resisting the free operation of Jod's
grace.
If the relation between creatures and the Creator as child-
having kept a watchful eye upon the child. Thus if the crea-
"
to profit by the rising breeze and how God can come to us, or en-
fallagain to the ground, they may rich us with His graces, if we shut
indeed be said to have felt the the door against him.
Though Ho
wind, but it has been useless to is
infinitely desirous to communicate
them, because they failed to profit Himself to us with all His gifts, Ho
by the facility it afforded them for will have our hearts to be found
Hying." disengaged, alone, and burning with
" a desire to receive Him."
Thus, we are aroused or excited [P 401 :
; Saints],
following their attractions, we co- Vide, Topic 123 and ft, note,
operate with or second their power; xupnt. If the attitude of the heart
" "
I do not sec, says St. Theresa,
146 DIVINE WISDOM OF DRAV1DA SAINTS.
ture goes wrong, it seems evident that the Creator, our Mother,
neglected it. Rishi Udanka came to Lord Krishna, and queried
him thus "
Both the parties (Kurus and Pandus) are equal
:
" "
[Bhag: Vish: Bk. VII. P: 3121: Ul-nilaviya vii-i-i]
"
He (St. Augustine)
(6) also Ibid vi-32. Ramanuja's Cp. ((/)
comment 011 this is quoted here at proves in the 9th Chapter, ('the
length from the work above quoted. City of God '] that charity was in-
for the benefit of the reader: fused into the angels at their crea-
" thus that atma and
Knowing (soull fiou ;
lie adds, as a probability,
has no connection with happiness they all received an equal
t i, a t
TOPIC 131.
Heart's Grrateful Mood the Result of God'slGrrace.
his, and he asked for more. The story goes to this effect :
Oh : y. Bk. ii].
jesty, my
spirit, fails, unable to sus-
tain the vast idea." [Thomas a
(b) Also road Ch : V: Ek: IV.
" Kempis
*
: Tmit : Ohr . Oh : xvi. Bk.
entitled : The Privation, as well
iii].
arc the Decrease of Charity, pro-
"
ceeds entirely from the perverted (I) What bonds of gratitude I
Brother of Fil]ai Lokacharya, the To return Thee love for love "
Author of "Sri Yaehana-Bhiisha-
;
Madame Guyon],
na." '1 he details of Udattka's
(Bhrigu's son) episode is found in (r)
' ;
their secret act ), wishing to test the depth and sincerity of the
"
[Bhag : Yish : Rk. Vff;p: 3149-50. Onru solli,, vii-i-y.]
TOPIC 132.
Sibi's story in Vanaparva; Maha-Bha and ho that shall lose his life for
197th Oh :
,Pro: Oh :
Hoy's Edtn. me, shall find it."
"
Day and night she knows not sleep,
l
z
In floods of tears her eyes do swim
" Discus
'
! she cries ;
'
O Conch !
'
she cries,
'
'
Lotus-like eyes ! she weeps and reels :
'
Ah ! how without Thee can I bear ',
"
How with my daughter wilt Thou deal !
"
rTiru-vay-mozhi. vii. 2-i Kahgulum "]
intense emotion place both his palms over his head and cry :
which were almost continually fall- call to mind his perpetual teare
ing from them, insomnch that a-. without melting into tears. To
length he almost lost his sight. weep seemed almost as natural to
When physiciana advised him to him as it is for other men to breathe,
repress his tears, for otherwise he Night and day his eyes seemed
would be quite blind, the saint ans- always swimming in tears. No one
wered "Brother physicians, the
: could meet him at any time, who did
spirit has uot received the benefit of not see them trickling down hi fl
light for the flesh, but the flesh for cheeks." TBntler's Lives of Saints,
the spirit We ought not for the
:
Vol. vii, p: 114].
love of that sight which is common
I5O DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 133-
sacrifice of self love
- a sign of entire trust in Sod-
Complete
One characteristic of saintly men is their absolute depen-
dence on God and His Providence. Otherwise they would
stand as yet unrid of self-love. 2 Akalanka-brahmaraya was
building the fort-wall called Adaiya-valaindan (the outermost
or the yth Rampart round the Holy Shrine of Srirangam). In
TOPIC 134.
"
I am undone !
"
L Bhag Vish
: : Bk :
VII, P :
3194. Sinddikkum V1I-2-5-J
TOPIC 135-
"
[Bhag: Vish. Bk. VII, p. 3212. En-tiru-magal." vii-2-g].
TOPIC 136.
3cd fully manifest as Ranganatha; in parts in other Shrines.
"
[Bhag Vish Bk VII, p
: : : :
3221 :
Mugilvannan VlI-2-ii.j
TOPIC 137-
Motherhood of Gfod ever spotless.
1. Vide Topic 15 p : 12 ;
and the of i sra el,' we do not see how
copious Foot Notes thereto. Christianity can altogether discard
^ Vide, Topic No. 171, for a the taint of idolatry, in a far morn
detailed description of the particul- gross form of it than prevails any-
nr glories manifested in Particular where in India. For, the Indian
Shrines. &c. In a Criticism [by .Idolatryhas nothing gross or de-
the Hindu Madras, 1897, in a series grading about it. Every Indian
of 11 articles] on Dr J. H. Barrows Image is a symbol of some pro-
on the claims of Christianity (which foundly spiritual conception of God.
should be read by every Hindu of Let Dr Barrows study from eorne
the Modern Times), the following is knowing Hindu the symbolism
" contained in the conception of God
found (P. 36) There was at no
:
language :
[Ramayana VI-n8]
Sage Alavandar (Yamunacharya) would not brook in his
heart the spotless purity of mother Sita being thus unjustly call-
ed in question by Lord Rama, and exclaimed in anguished rage
"
against his unreasonable accusation thus : It is n't my radi-
ant Mother's light that hurts, but Rama's eye that is sore is
what is hurt." (That is : the mote is in Rama's eye, Sita is pure.
She is bright like the pure flame but she appears tainted owing
to suspicion's darkness obscuring Rama's heart)."
1
" "
[Bhag : Vish : Bk VII :
p :
3265. Periyal VII-3-y.]
TOPIC 138.
&'> ma- Avatar a abounding in Every Divine 3race.
Kurattazhvan's admiration for God, incarnate as Lord
Rama was very great and in his excess of preference, all other
1. Cp :
() "The Holy ghost F. J. Boudreaux].
calls her His own spotlessand (6) "And why seest thou the
faithful spouse, over whom the mote that is in thy brother's eye
and seest not the beam that is in
'
breath of sin never passed.
1
[P.
"
153. Happiness of Heaven by Kev. thy own eye ? [Matt vii-3]. :
20
154 DIVINE WISDOM 6F DRAVlDA SAINT'S.
of all other A vat aras compared with Rama. All other Avataras
were to him like a hoof-marked pool l
compared with the bound-
less ocean. Thus did people great and small, declare Rama
to be to his father Dasaratha :
4
Each noblest gift of form and mind,
O Monarch, in thy son we find.
[Ramayana, ii-2 ]
" "
[Bhag Vish, Bk. VII, P 3320
: :
Karpar VII-5-i]
by the cow's hoof on the ground, purely Indian. Cp. (a) Bh : Gi: iv-5,
and tilled with water. with commentaries (by Author)
TOPIC 139. ENMITY WITH GOD PREFERABLE &C. 155
TOPIC 139-
TOPIC HO.
the Discus of Vishnu, at the instant should receive more : and they also
he thus meditated, all his sins were received every man a penny."
"
consumed by his Divine Adversary, 11. And receiving it, they mur-
and he was blended with Him by mured against the master of the
whose might he had been slain." house."
12 "
Saying These last have:
8. " And when was wrong didst thou not agree with
:
evening
me for a penny ? "
come, the lord of the vineyard saith "
to his steward : Call the labourers 14. Take what is thine, and go
thy way I will also give to this
and pay them their hire, beginning :
if the whole vast ocean rose as one person and wept and wailed
with him with all the might of its roar. This state of desertion
" "
[Bhag Vish: Bk VII : : : P :
3382. Pamaru VII-6-i.]
" When I was in prosperity," says Disperse the shades, and snatch me
he, "and my heart was filled with into day,
the treasures of grace, I said, From this abj'ss of night, these
1 shall never be moved." But these "
floods of fear !
TOPIC HI.
The outpourings of Saints ; inspired by God-
Nammdzhvar never owned authorship for his Hymnals.
St.
Bk VII P "
[Bhag: Vish : :
3497. En-Solli." VII-9-2]
"
1. (a) St. Teresa writes : I sometimes in animated verse. Two
know a person who, without being such canticles composed bv him are
a poet, has sometimes composed still extant. The first begins as
npon the spot stanzas of very exact follows :
"
metre, on spiritual subjects, ex- In foco Pamor mi mise,
pressing the pain which her soul In foco 1'amor mi mise &c."~
"
felt in certain transports of divine Into love's furnace I am cast;
love, and the joy with which she Into love's furnace I am cast :
TOPIC 142.
Gfod marks out the saviours of the world
God knows whom to depute as Saviours. He puts His
Characteristic mark on them, and inspires them accordingly.
Alavandar was sojourning once during his travels at the Holy
Shrine Vishnu Kanchi (Little Conjeevaram) and had taken his
" There is
way. Alavandar, seeing him, remarked: the Chief
TOPIC 143.
God speaks through His chosen vessels unaffected by their personal
media.
"
[Bhag Vish : : Bk VII
: ; p. 3501 :
Appanai VII-g-4]
TOPIC 144.
Nothing of our own would 3od have but obedience on our side."!
but to take care of them, prepare nice dishes out of them and
serve to the husband, who thereby becomes pleased. So we souls
can claim nothing as our own. God gives us all. We are but
His stewards and trustees. We have but to put his things
TOPIC 145.
How GrcdhonorethHis Elect-
In what way doth God specially favour His elect ?
By
endowing them with his Divine Grace, in the way He did to St.
" "
[Bhag : Vish : Bk: VII, P. 3541 Malaradi VII -10-5]
TOPIC 146-
w^iTfRrffw^Tt^w
^ v.
ii
impunity, for his advisers told him that some, like that of Lord,
Ranganatha, were of specially mystically consecrated class
whose demolishment would be followed by his own death. He
reflected thereon and hit upon the device of appointing a com-
petent sorcerer, who should make himself invisible by applying
to his eyes a magical collyrium ; then, unseen, he enter into all
Vishnu's Sanctoria and by his incantations extract all the
"
could you send a disciple of yours to go with me ?
"
Rdmdnuja :
" Whom shall I send ?
"
?
description
]. The meaning is that both mas- their planets, or like the binary
ter and pupil tnnst go to God's ser- stars, or shadow with the substan-
vice with theirwills oompletelyfused ce.
" The Qneen of France
into one.The obedience must be not Cp :
()
only willing bnt
unquestioning. accompanied her holy spouse, Ft-
The following of the disc-iple should Louis [like Queen Sit A. her Lord
be like the planets moving round Rama or Satrughna hie brother
the sun, or the satellites round flharata, ride Ramaynna], in his
TOPIC 147. CONCEALING GRACE UNDER HUMILITY. 163
Nambi "
:
Why, Kuratt-azhvan is such a soul to be sure !
TOPIC H7-
go to the same place as the king ; breast which, being unable to dis-
I am acquainted with the general pose of itself, has no will except to
plan of his travels ; I am not anxious love its mother on whichever side
;
" Son
thy trip to the Holy South Sea has caused waves to
!
me, who knows not even where to bathe in the see, yet ven-
" 2
tures to plunge therein and swim ?
" "
[Bhag: Vish. Bk. VIII. p. 3677. Uraiya viii-3-nJ.
TOPIC 148.
all his royal insignia have first to be taken down, and then the
punished.
able to swim in the vast ocean of norance, but never the consummate
God's bliss"; for if he were, he would knowledge his Master'would compli-
ktiotf the bearings ofjthe oceau and meiitingly "credit him with 'having.
149. WORKS AND FAITH. 165
" "
[Bhag : Vish. Bk. VIII. p. 3686. Varkada viii-4-i.]
TOPIC 149.
The Old Law and the New Law, or the Laws of Works and of Faith-
2
procure these material and temporary joys). This question
was answered thus : The ritual of the Old Law is observed
1. v) Read Fish n: Pin-a"a for and led him away to crucify him.
the story : v-20. (31)." [Matt:]
( c>
And ( Job ) 8aid -'Naked
Cp: what
:
upon his head, and a reed in his namo of the Lord." [Job. I-2l].
right hand. And bowing the knee 2. The Old Law is the Religion of
before him, they mocked him, say- sacrificial rituals. The New Law is
"
And after they had mocked him, nunciation and love. The Old
they took off the cloak from him Law is the symbolic sacrifice of
and put 011 him his own garments, animals. The New Law is the sac-
l66 DIVINE WISDOM OF bRAvibA SAINTS.
eleven years, and yet he saw the tyrant still living (like Empe-
ror Leo III, surnamed the Isaurian, who reigned an impious
reign for tw enty-four long mortal years, as well as his son of
r
"
Stop the ceremoney, the heretic is dead." That same day, a
door-keeper of Chola, by name Vengi, poked his master in the
Vedic llitual and the Vedanta,']. not hear the melody of thy viols.
" But let judgment run down as
Cp : I
hate, I despise your
and I will not smell on
feast days, waters, and righteousness as a
your solemn assemblies. Though mighty stream. [Amos v, 21 24].
ye offer me burnt offerings and [Read Romans Ch IV Luke XV. ;
your meat offerings, 1 will not ac- 4 to 32 and Theo Germ P C2]
; : : :
TOPIC 150.
TOPIC 151-
"
to God and being eaten up by
:
Behold, I stand at the gate, and
knock if any man shall hear
worms, he gave up the ghost." :
my
voice, and open to me the door, I
[Acts xii-231
" wil1 come in to him an(1 wil1 S "P
2 The heart of God is passion- '
"
[Bhag: Vish : Bk VIII :
;
P :
3804. Adiyen VIII-8-2]
TOPIC 152-
"
1. This truth is the second of disposable for the Lord's purposes
the Five Truths as summarized (sesha)," it is meant that, resem-
03'
Doth Ev'ry Ved, Biography, and solely for the use of others than
Q ID a (j 01 i ii
(gsxn ogansn ^Kais
i
Offssr^i ueiiu a jjtuj {ijirii&e5T/
enlightened ;
the which cannot be classed under any
soul
(manas), or as '
the will (buddhi), because destitute of the
modifications and corruptions to which all these are subject ;
the soul, which is very subtle and distinct from any of these ;
" "
neither coming under the description good ", or bad." The
soul is briefly an entity which
does not fall under the cognizance
of sense-knowledge.
(*T/B
?a/sjrcr.r.
&c.): The soul is a unique Verity distinct
from the body, the external senses, the sensory (Manas') and the
reason (biiddhi). While these are perishable, the soul alone
the Glory of the Effulgent Luminary, the Sun. The Saint had
no time to give to gnosis, or rational meditation to realise soul-
in its entirety. x. i.
Bhagavad-gita 54 declares;
TOPIC 152 ON THE NATURE OF SOUL. I'ji
11
Arjuna! to know, to see. and to enter into, the true nature
of spirit, is difficult."
body) &c.
notions such as :
'
this is better than that '. or '
that is worse than
such comparisons.
"
VIII. Ninra" VIII-8- 5 ]
[Bhag: Vish: Bk.
ff-
p. 3814-
(20* i Qfioir(yat "= " Nearer and tion be studied, in order to learn in
nearer to Thee it draweth. wearing a condensed form all about the soul,
that otherwise has to be picked up
away atom by atom (its non-spiritu-
al accretions), till it is one with from all the vast lore of the Vcdns
TOPIC 153.
TOPIC 154.
have heard that thou hast during thy travel done great service
to God's apostles, or God's own men. Thou dost therefore
deserve to be taught St. Namma^hvar's Chapter in Tiruvaymo-
"
[Bhag: Vish. Bk. VIII p. 3870. Nedumal'' viii-io-i].
Cp :
(6) Eishi Sandilya's sayin
'74 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 165.
(c)
"
All therefore that we have equal care, deference, and respect,
to consider when we is the so long as man commands nothing
obey,
will of God ;
for whether it be dec- that is repugnant to the law of
lared to us by himself, by an angel, God." [Christian and Religious
or by any one whomsoever, we are Perfection, p 277-8 Vol : iii. Ch :
xi Bk. v. by Rodriguez^.
always obliged to a submission to
his orders, let the instrument he Read Bhngavata x-86-52 to
giving him full hopes of soon getting a lady to his side. But as
luck would have it, he fell ill, grew worse till he was on his
forfeiting his wife Ganga for the sake of his eighth son Bhish-
born sons. 2
"
[Bhag : Vish.Bk. IX. p. 3910. Konda-pendh-" ix-i-i],
"
CP-.
"The world thinks not of Govinda, The moment e'en when breath is last
On wives with full
Who would them lift from Infer- they dote eyes
tears -
num.
63 amlBhagavnta
^
xn-21-19 ff).[Imit:
"The weak in spirit, who is yet p .
. .
r Thomas a Kempis, Ch
Chr- \i, KK. :
as
176 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 156.
propriety ;
nor performing it with any selfish hope for requital.
wise).
''
-i'3oiiL'^-j.!-iD f?*v Ssmyi" [T. V. M: viii-10-2].
i
aiitf.a.Jf" [T. T. M: viii-10- 10].
TOPIC 156. DIVINE SERVICE; THREE KINDS. 177
enters, viz., the pride that he is face to face with God, and
that he is preferred beyond others. This is present actively in
Lakshmana, passively in Bharata, but entirely absent in
1
Satrughna .
" "
Sa^ci^iL'^ [T. V. M: viii-10-9].
" "
[Bhag : Vish. Bk. IX. p. 3907. Konda-pendir ix-i-i].
"
1. Service No (1) may be described as -. the self-will")
''
and living to God's will." called Pra '
:
dying to itself I
_ . -T
No
.,. , , -11
described as:
< ^1 m
"the self-will -11 r thama-Parva
Service (2) maybe NishtM. "
living to itself, and living to will of God." j
" "
Service No (3) may be described as : the self-wil'l called Chara :
and -/'m<,
dying to itself living to God's servants' will. ,<"
J Nishthd.
without making any exertion that forms bat one will with that of
is, without obliging our will to pro-
God." [Love of God p 364. Ch : : :
VisibhtadvaiLins "
conform to that of God. Then we :
Paratantryu.'
resemble an infant in its mother's So vice No, 2 is thus described :
" \Ve
arms, acquiescing simply in what- can follow our Heavenly
ever God pleases to ordain. This Father in two ways :
First, by
species of simple and general ac- walking alone that if?,
making use
23
78 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 157-
poor man ;
and (2) lest the poor man rise in its estimation as
"
the " favoured man by him \\ l
.
"
and they that knew me have
.bk. ix]. This is called :
Bharjnmit-
forgotten me." 14.
Sexhatva." ''
They that dwell in my house,
Service No. 3 : St. Fulgentius used and my maid-servants have
" those were true
to say that
counted me as a stranger, and
:
TOPIC 158.
Ejaculatory Prayer.
St. Nammazhvar exhorts temporals to at least ejaculatorily
"
They that were sometime my most is turned against m
counsellors, have abhorred
me and he whom
: I loved
rf&fircir &:
is
(jj
z ear jr
p " uj " for wo were then both equally cir-
Adi-Parva Ch : 132 :
(Prot : Ch :
grace
Boy's Edtn).
The mother e'en that bare, estran-
ged will turn her face." ^ "
Amen l STi ? ic y u that a
>
" "
'
Supreme ! should ye call Him in morn,
" Krishna !" should ye call Him in noon,
" Govind "
! should ye call Him in eve,
'
Doth even this cause ye effort ? l
.
" "
[Bhag : Vish, Bk, IX. p. 3930. Matronru ix-i-7].
TOPIC 159.
" "
[Bhag : Vish, Bk, IX, p. 3950 ; Pandai-na! :
ix-2-ij.
TOPIC 160.
spite of any misfortune which may befall, will yet never slack
in the least their ardent love for Thee ? Ramanuja alone who is
thus fortified by strong faith in Thy dispensations is able
" "
[Bhag : Vish. Bk. IX, p. 3964, Pulingudi ix-2-i4].
which the latter expired; compelled All chance, direction which thou
Rnnianujii to leave his beloved canst not see ;
shrine, Srirauga, and exile himself All discord, harmony not under-
to other countries and yet he him-
; stood ;
self, though a sinner, was yet given All partial evil, universal good :
" "
(a) Cease then, nor ORDER (I) Oh blind to truth and God's
imperfection name. whole scheme below,
Our proper bliss depends on what Who fancy bliss to vice, to virtue
we blame. woe !
Know thy own point : This kind, Who sees and follows that great
this due degree
scheme the best,
Of blindness, weakness, Heaven bes-
Best knows the blessing, and will
tows on thee.
most be blest."
Submit. In this or any other
[Ibid: IV-3],
sphere,
Secure to be as blest as thou canst (c) Save me alike from foolish
bear :
pride,
Safe in the hand of one disposing Or impious discontent
Power, At aught Thy wisdom has
Or in the natal, or the mortal
denied,
hour;
Or aught Thy goodness lent."
All nature is but art, unknown to
theo; [Pope's Universal Prayer. 9]
TOPIC l6l. GOD JUDGES BY THE SPIRIT. 183
TOPIC 161.
Mudaliy-andan ( =
Dasarathi) and Vangip-purattu-Nambi
both went to visit Lord Ranganatha. There was great gather-
ing there, composed of the high and the low, the learned and
the Of the two, Nambi took his station by the side
illiterate.
is it thou hast left our high-class group and joined with the
"
ranks of the low-caste women ?
Nambi :
" We are swelling a bit with the pride of our high
caste ;
these creatures are humble and ignorant. It struck me
" Nor
that according to the text :
caught a look from Rama's
eye," Lord would be pleased to look more graciously
l
the
on the low and humble rather than on those puffing with pride
of caste, learning &c. Hence I took my place with them."
Andan: "Then pray tell me what all they did say, and
what thou didst say."
&c. 3
TOPIC 162.
: n
"
Vishnaya* says, th' illiterate,
'
Says
'
VishQave the literate ;
TOPIC 163.
Nanjiyar that he (the latter) went into raptures over St. Nam-
mazhvar's Decad beginning: *-'" -*.; " f :
<i
Lord! Thy
hand decked with the Discus &c., T. V. M. IX-1} in which our
sweet basil, Peerless Thou art," his memory ran back to the
'
1. (a) Through images, Saints [" Thoughts on Personal Religion
have realised the Beatific Vision of by Goulburn].
Divinity. According to Visisht- Max Muller in the Preface to his
advaitins, Godembodied
extent ial is Six Systems of Indian Philosophy,
in Attributes, Person and Glory. P x remarks thus "
: : What is :
fest."
more than anything. All ecstati^s
had Visions of God in Form.
IP . 149 Tatva-traya].
Lucretia of Aretine tells us
'
that
"
Cp (b) Lastly, we may think
: she could perform greater wonders
of Onr Lord iu human form looking on the human heart by the dex-
down upon our probation from the terous management of her personal
Heavenly Throne," charms, than all the philosophers,
TOi'IC 164. SERVICE TO GOI; &C. 18 7
TOPIC 161
\\
Its nature :
'
r
astrologers, alchemists, necroman- [\ ol II Lord Gamanga, p: b. I're-
" These * # * #
says : Forms were we be-
"
lieve presented to the minds of Oh, happy and honorable ser-
the saints, who longed to see Him. vice, that makes man truly ftee
l88 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 165.
and truly holy! Oh, blessed privi- (c) Service to God is not servility
lege of filial adoption, that nuni- nor is it forced as in the case of
bers him with the family of heaven, worldly service. It is a service
makes him equal to the angels, and full delight flowing from love,
of
renders him terrible to evil spirits This question is dealt with in E.en-
and delightful to all that are sane- tence 52 of Lokach/irya's Mumuk-
titied ! Oh service for ever to be shuppadi 1st Division "The Blest
; ;
desired and
embraced, in which Mantra." Seneca: Parere
Says
'
alone we can recover the divine life Deo libertas est '=' To obey God
we have lost and enjoy the supreme is true liberty.' Kead Dr F. VV.
and everlasting good !" Faber's Creator and Creature. Ch.
Ill Bk. I Pages 93 ff.
Yogi S.
[unit: Chi : Thomas a Kenipis: T,. ,, .,1 ^
>
t i ,
-
[Tatva-Trnya. P. 138)
TOPIC l66. GOD-FORGETFULNESS IMPOSSIBLE TO SAINTS. 189
TOPIC 166.
ix
,.,,. i * # # #
2. Op llumayana
:
:
(Kishkina-
Here in llis JJ the Koil sin o 8 -
The whole of this Decad (ix-5) was a favourite with our Lord
TOPIC 167.
ditty imports the ravishment ensuing from the Saint's union with
his Lord or it is simply a mere love-effervescing of the heart
proceeding from its absorbing contemplation of His graces ?
" "
[Bhag. Vish: Bk IX, P 4093. Urugum ix-6-i].
TOPIC 168.
" "
[Bhag. Vish : Bk. IX ;
P. 4139 :
Teli-visumbu ix. 7-5]
1. Gp :
''
This heart, that cannot of the Saints,
by H. Joly ] Cp: our
rest, Bh : Git.A. with Rnmiinuja's Com
Shall thine for ever prove ;
mentary Verses. 28 & 29 of
Adhyjiya ix. Also consider the
Though bleeding and distress' il
Yet joyful several stages of the Godward
in thy love."
pilgrim concisely described in
[Madame Guyon].
xi. 54. Ibid.
'Flames of encircling love invest,
And pierce it sweetly through : (a) Mrs. A. B. Writes under date
23rd Jan. 1900. Coconada "
'
Tis fill'd with sacred joy yet press' d Impa- :
With sacred sorrow too." tience blurs the sight. Give time
for the heart-lotus to open. You
[Ibid].
2. Cp : Protestant Theologiar s destroy it when you try to tear
draw this distinction between the its leaves apart. Have courage,
jtixt man and the saint: "The poor bleeding sonl ! the light will
TOPIC 169.
the interval caused by their absence, the lovers will not endure
but plaintively burst forth again with cries of " when shall : we
join Thee, Lord, again ?." Nor doth it stop here. The time
seems magnified into eternities, and every object which some
1. Cp :
(n) Bhartri-hari :
shading herself with her garment. Denied that smile 'twas once my
"
(b) In vain ye woo me to your heaven to see,
harmless joys, Such scenes, such pleasures, are nil
Ye pleasant bowers, remote from past with me."
strife and noise ;
[Madame Guyon].
[Stotra-Ratna. v-56]
TOPIC I7O. MIND FICKLE AND LUSTFUL. JQ3
" "
[Bhag Vish : : Bk. IX. 4178 ; Malligai ix-g]
TOPIC 170.
I .
(a) This story may be read in point: (the very opposite of which,
Maha-Bharata, Vana-Parva xlvi-19. of how a weak-minded creature
The following stanza is to the easily goes mad with women ia
25
194 DIVINE WISDOM OF DRAVIDA SAINTS.
" Madhu
Slayer of !
yet again, this Yog,
This Peace, derived from equanimity,
Made known by Thee I see no fixity
Therein, no rest, because the heart of men
Is unfixed, Krishna! rash, tumultuous,
Wilful and strong. It were all one, I think,
found in- the story of Pururavas Pur: iv-3]. The stanza referred
(or Vikrama) and Urvasi [Vish : to is :
prepared with every art, which only Lives of Saints Vol. viii P: 280]. ;
TOPIC 171.
parental roof for that of her husband ? And that before her
in. order to go to the mansion of
leaving the roof of her parents,
her husband, she must go to all her relations and friends to take
leave of them ? So doth our saint, when his time for departing
country into his (St. Thomas with his heart deluged in love,
ployed all the arts of Satan to (6) Ancnt Forms of God as Images
succeed in so detestable a design.
Worshippabfe, or \rchavatnra, the
The saint, alarmed and affrighted reader is referred to the Learned
at the danger, profoundly humbled
Tattva-traya by Yogi S. Parthasara-
himself, and cried out to God most tlii Pp. 143ff. Archavatara
: or
earnestly for His protection then
Image- Worship has for us the fol-
;
her with it, and drove her out of chable by -our senses and the mind;
"
his chamber [Butler's Lives of
(-) Hence it produces a desire for
Saints. Vol iii. P :
G2j.
godliness (3) As soon as such a
;
I. This is like the extraordinary love for God ; and (.5) it gives us
death of a gentleman dying of love an opportunity, even while we are
on Mount Olivet, after his visiting in the midst of our world-enemy
Dfavida Saints.]
^
2. Tiru-malai
ilai or Tirupathi.
. indwelling in all hearts.
(Lord Yenkatesa). f
3. Tiruk-kurugur. _
/T , i ,. , , v > As tlie Universal Lord.
(Lord Admatha;.
!
4. Tiruk-kuruagudi (Lord 1 ,.' / , r .,, x ,
JNambi in o postures). I
5. Sri-varamangalam. 1 r i i-
,
T ., ? ,
. V As Holy Feet, our Means of salvation.
. >
(Lord Daivanayaka). t
9. Tiru-vin-nao-aram. ^
As tne ^ ord wbo ^ ^' ls P ower affords solace
for P inill S hearts and renders them fit for
(Lord Uppiliyappan). C
*
'
service.
10. Tirut-tulai-villi-inanga- "1
19. Tirup-pulingudi
Kayaina-vendan).
The Three Ho1 ^ Places where! the Lord
20. Tiru-varaguna-maagai. j
evokes in the dev fcee the three stages of
(Lord Vijayasana). }
I
love known as Para-bhakti, Para-jii&na
1. liru-vaikundam. D ,
7,7,-
and Paramn-ohakti,
(Lord Vaikuntha-na-
tha). J
22. Tiruk-katkarai (Lord ) Closest intimacy and abandon, in delights
katkaraiy-appan). \ of union.
23. Tiru-muzhikkalam. ~\
TOPIC 172
Thy Lord has taken shelter inside, why dost thou not do the
same"? " Fool thou art," fulminated Ramanuja, "if the
TOPIC 173.
ffod Himself the fulfilment of His Law.
sing we depart .a. bit from the punctual rigid observance of our
l
breakers, and hold us liable for treason ? Supposing a King
holds court to hear reports of the workings of his kingdom ;
sing the king orders his reporter to omit that item and pass
TOPIC 174-
fed with
"
vou woulcl avoid fire oil>
a gnat to swallow a camel."
When one vi sh Pur iii-7-13 ff].
loves, and is loved
:
2, t ;
"
[Bhag: Vish. 15k. X. P. 4312. Kedum" x-2-2]."
TOPIC 175-
watering and under the fostering care of the grace of the Lord
of Tiruppuliyfir, (as chanted by St. Nammazhvar in T. V. M,
1
VIII-9-6"Tiruv-arul").
"
[Bhag: Yish. Bk. X. P. 4322. Punniyam" x-2-5].
TOPIC 176.
Bhattarya :
-
Son ! Dost thou not know that when a man
stumbles on the road, he cries out at once "Mamma"? (To
cry 'Mamma' then, tell me, what qualification is needed ?). He
who goes to bathe in the Holy Ganga (River Ganges), indeed
needs not cleanse himself beforehand by dipping in a salt-water
eye of grace, (in other words when speak, and hold not thy peace." (9)
"
Ilia grace is withdrawn) finds an Because 1 am with thee " (10.)
illustration in. ''May no fruit [Acts. xviii].
pool!
1
So, when we wish to be saved, what more qualification
do we require than simply to desire it and forthwith
fly to the
Saviour! A Saviour who is fit to save us, can
certainly render
us fit also (or prepare us in all due manner) for salvation.
He can certainly, if he will, both sanctify and justify us in
His eyes. When we go to a pure fountain, is not the fountain
itself the purifier '?
TOPIC 177.
The wcrm-ful body and atheism.
The body is a loathsome abomination, if only one would
turn its inside out and examine the contents. 2 Then, no body's
teaching would be needed to detest it. And yet, our long
habituation with it is the cause that we love it in spite of the
'
As bla/.ing fire by blowing wind Kv'n so the firo of God in holy
being fanned, heart.*,
To ash doth ev'ry kind of rubbish Burns all their sins with not the
turn, slightest trace."
2. c p: (
Bhagavad-Gita :
* * * * Hard it is
To
pure hearts, therefore, gives sufficient enlight- God
enment to be able to realize the detestable nature of the body,
and thence to endeavour to rid oneself of it ; but to sinful hearts,
love for body persists, and as a consequence to, in its company,
commit further abominations. Thus doth God weigh us in
His scales of justice, each according to his merits and demerits
2
'
(Karma) .
"
Vish. Bk. X. P. 4323,
'
[Bhag :
Pimniyam x-2-5"!,
" Turu thou the sack from inside "2. A near correspondence to this
TOPIC 178.
Authoritative teaching alone carries weight.
How "
cal's Thoughts, Pp. 5 & 6] so I know not whither
r
: 1 go only ;
into the world, nor what the world of an offended God, without know-
is, nor what I myself am ;
I am ing which of those two conditions
of everything 1 shall eternally be my lot. Such
terribly ignorant ;
part of me which thinks what 1 clude that 1 ought to pass all the
Bay, which reflects on all and 011 it- days of my life without thought of
self, yet is as ignorant of itself as searching for what must happen
of all beside. I see those dreadful to me. 1'erhaps I might, find some
spaces of, the universe which close ray of light in my doubts but 1 will
me in, and 1 find myself tixed in not take the trouble, nor stir a foot
onecornerof this vast expanse with- to seek ii ,
and after treating with
out knowing why I am set in this scorn those who are troubled with
why this moment of time given me sight and without fear to make
trial of the grand event, and allow
for life is assigned to this point
rather than another of the whole myself to be led softly on to death,
eternity which was before me or uncertain of the eternity of my
which shall be after me. I see future condition."
nothing but infinities on every side, Who would wish to have for his
which close me round as an atom, friend a- man who should thus
and as a shadow which endures but speak ;
who would choose
him
for an instant and ret urns no more. rather than another for advice in
I know only that I must shortly business; who would turn to him
die, but what I know the least in sorrow and indeed to what use
is this very death which I cannot could we put him P"
in life
avoid. [Head the Book of Ecclesiastes in
"
^a I know not whence 1 came, the Holy Bible J.
179- GOD WITH US, AND GOD AWA\ .
205
"
By prostrations, by fair questionings and by (reverential)
service, to truth-seeing Saints, learn ;
for they shall teach thee
wisdom.'' [iv-34].
" "
[Bhag: Vish. Bk. X. P. 4334. Kedum-idar x-2-g].
TOPIC 179-
they were with victory, were due to Lord Krishna ever remain-
Uod "
] The Torch of Light Revealed
(6) This is called Upadepa-eud- Inherited,
dhi the Purity of the Teacher and In all it* pureness from the Fqun-
the Purity of the Teaching; or the taiu-Head."
Torch of knowledge handed down
2O6 DIVINE WISDOM OF DRAVIDA SAINTS.
TOPIC 180.
force derived from God Himself when the aspirant has resigned
his own will, and placed all his hope and confidence in the
sweet will and dispensations of Providence. In the former
"
1. Cp Do not fear, but speak,
:
XVIII].
- and hold not thy peace. (9) Because 2. Read Maha-Bhtl. Mausala-Par*
I am with thee " (10) [Acts. va 7th Ch : for full accouut.
TOPIC l8o. BHAKTI AND PRAPATTI CONTRASTED. 2OJ
quired ;
whereas in the latter case neither individual effort
away. In the former case (Bhakti), God does not bind Himself
to save, whereas in the latter case (Prapatti), He binds Himself
to save. Conditions for the former (Bhakti) are untiring devo-
tionand unceasing worship &c., on the part of the creature the
use of self-will; whereas conditions for the latter (Prapatti) are
the mighty flood of Grace pouring down from God the Creator,
the Lord. Asked the reason for changing his attitude, Rnnia-
nuja said that the Doctrine of Grace was too holy to be exposed
to the profane gaze of all mankind without reference to their
pearls thrown
before the swine '. Hence he saw reasons to carefully screen
God, Prapatti would but land the soul in moral turpitude and
advance towards God with all the ethical and religious self-pre-
the soul in its rapid prosecution of the end of its high divine
destiny.
1
What Ramanuja hid from the profane in this work,
TOPIC 181.
note 1. Pp: 5C3-t, to our Kngl: the Kngl. Trans: of which hag
Trans: of Gita, with R;lm;uuija's appeared in tlte columns of the
commentaries, where we held out a 15 rah ma v a din.
on this sub-
promise to treat largely Cp There are others, who desi-
:
:
where-
terpretation meaning Blt'.tkti, from Clod in distrust of self, and so
as a higher interpretation is Pm-
made they go backward rather than for-
patti. An attempt will be to
ward' [P. 201. Supplement to Spiri-
elucidate this subject in my Second tual Combat by Lorenzo Scupoli.J
Volume; but in the meanwhile " Sow
Also Cp nothing of thy-
:
the reader is referred to the most but offer the ground of thy
self;
valuable Table appended at the end of everything;
heart cleared for
of this work, where he can gene- tht'n he will sow His own seed
us to
lally gather some account therein according to His good plea-
how Prapatti differs from Bhakti." sure and so shall it bring forth
;
ning God.
tbee ; impede him not by thy free
Read the learned Intro- will." [Inward Peace. P 2K3. by :
2. (a)
Lorenzo Scupoli.J
duction to this work by Sage Peri-
written in Mani-
ya-v-Acchnn-billai
27
2IO DIVINK WISiJOM 01- DRAViUA SAINTS.
[Ram. ii-3i-25].
and yet he recollected that he was not his own master, and
petitioned to Ramu to grant His permission before he would
stir to act on his own behalf, when Rama said :
" Some
pleasant spot be chosen where
Pure waters gleam and trees are fair."
Lakshmana then responded thus :
" Select
Thyself a.
pleasant spot ;
[Ram :
iii-i5-5 to 7].
neously turn his face to Him, and fly to Him for embracement,
just as the bridegroom who though his heart throbbing with
is
love for his bride, yet eagerly waits till the bride herself do
Secondly : The God's elect are free with God. For Nan-
jiyar said that hedirectly heard Bhattarya (his Guru), ex-
'
Sentpati is the Archangel and Premier Chamberlain to
the Lord and His Consort are in the full abandon of their love.
The Lord taketh no offence at his entry, for he is the Lord's
They but suspend their free disport and look all attention from
the Royal throne, which with the Lord they share. The Lord
too is all attention now to his hoary Minister. Nor is the
Minister unaware of the delicate situation. He tarries not
When
Bhattarya's heart expanded under the delights of
dwelling on the profound secrets of God's love as embodied in
this Hymn, he fell into paroxysms of joy in the company of
" when
Son, thou art unaware of what took place that day,
Ramanuja placed a book in Bhattarya's hands, led him before
Lord Ranganatha and there outside the Holy Bar, made him
recite a stanza ; and looking round, addressed the assembly
Look on Bhattarya, O my brethren as ye have
'
thus : !
l
looked on myself,"
" "
[Bhag :
Vish . Bk x. p ;
4469 ff : Arul x-6-i]
TOPIC 182.
disciples :
'
Look
beauty of our mysteries Whenever ye recite
at the !
the Holy Dvaya Mantra, join with it this Holy Hymn of St.
Nammazhvar :
1. About Lakshini and Her children on the one side, and cannot
Functions in the Economy of the leave the bed of Her Lord on the
presenting ua to, and pleading for His dearest Consort, ever reposing
us, before Her Spouse the Lord on His bosom. She is: " The Queen
and offering Her all. Sufficient Consort and ever accessible merci.
Sacrifice for their sake (Read Sita's fulMother and Mediatrix, Trainer
doings in R:\m;iynna for example), and Conduct-Model of the Univer-
like the Lamb (as Christians se, Who is ever united to and is
would say) taking away the sin one with God, as the light is ever
of the world. She is thus the united to and is one with the sun,
abiding propitiation for our sins, as expressed by our Lord Himself
by Her endless acts of self-oblation. in RamAyana [vi-121-19].
Read the interesting discussion on
the beauty of our Priesiess's
the very ocean Thou didst churn. If They are dear to Thee,
and am dear to Them, how canst Thou not but be dear to me ?
I
Bk: "
[Bhag: Vish : x :
Kola-malarp-Pavai. x-io-;]
TOPIC 183.
(a)
TOPIC 183. CONCLUSION PRAISE. 215
(e)
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SrimAn Madhava-puram Srinivilsa-
devout celebration in Mysore, of c-h.-ii
y:i. and in the personal presen-
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