“Infuse in me the Wisdom to delineate Thee
as Thou art,
“For unspeakable is the communion with Thee,
Surpassing the summation of all other experiences.”
--Tiruvacagam 22. 3.
THE Dance of Wisdom--Jnana Nadanam, moved in melodic progression on the wave length of light and sound. It was set in motion by Siva, who manifested as Dakshinamurti, Master of wisdom's bliss under the banyan tree and transmitted down the ages by the Vedas, the Upanishads and the Agamas. Its symphony was taken in this Kali-Yuga (Dark Age) by Siva-Guru YogaSwami of Lanka and resounded in his Natchintanai--The Testament of Truth.
The resonance of Natchintanai echoes far and near, within and without. How shall we ponder on It? We recall St. Manicavasagar's prayer in Tiruvacagam quoted above, to infuse the light of Wisdom to unravel the hidden truths of God-realisation. In equal measure do we too offer the sacrifice of self for the unction of his sanctifying Grace, at the Feet of the Master Sivathondan, who was fondly addressed by his devotees as SWAMI. We join the chorus with the renowned author of Tiruvacagam, in his supplication for the illuminating Grace of the God-Guru.
“Thou art the desirable acme of Wisdom.
All that we desire Thou dost grant,
Yet art Thou aloof to Brahma and Vishnu
Who desireth Thee. Ever my humble service
Thou did'st desire. In Thee was a desire
For me, and in me was a desire for Thee.
If ever I should desire for aught,
E'en that'll chime with what thou desireth.”
--Tiruvacagam. 33. 6.
Natchintanai unravels the profound fount of grace, wisdom and love, that flowed from the lofty Seer of Columbuturai. In the language of the heart, Swami kindles the flame of Truth, and recollects in tranquility the intimations of Grace transmitted to him by his peerless Guru, Sage Challappa Swami of Nallur.
These gems captivate the attention of one and all by the elegance of language, the exquisite grace of diction and the musical inflow of syllable into syllable and line into line. Swami has clothed the esoteric meaning of the Sanatana Dharma in poems strikingly sweet and fascinating. His words speak from the heart to the heart. They fall like petals of flowers on the shrine of his adoration, and the appeal is from the aesthetic to the spiritual. We behold Swami the poet in the saint, the mystic seer in the mellifluous singer.
His word-garlands are woven cadences for the peerless worship of the God-Guru, wherein is communicated the actualities of life's experiences covered with the mantle of an inimitable grace, like that of St. Manicavasagar in the poetry of Tiruvacagam. Swami has translated the truths of Saiva religion and metaphysics into matchless poetry of flawless charm, that accounts for its living influence and immense popularity among all sections of the people, where the Tamil language is spoken and read.
These poems popularly designated as Natchintanai, were sung over the years by Swami, but they began to appear regularly in the religious journal called Siva Thondan which he inaugurated in 1935. Every issue carried one of his songs as the special feature. Moreover, his spontaneous utterances were recorded by his devotees in the course of his itinerary in Ceylon and India, and during his periodic visits to his devotees living in the different parts of Ceylon. These compositions were in private circulation only, and a few select devotees collected and recorded them in manuscript form and cherished them dearly as their spiritual manna.
Many a time was the Master approached for his sanction to publish these Reflections of Grace for the benefit of all seekers after Truth, as did the followers of Guru Nanak in compiling the Guru Granth. For reasons unknown to us, Swami withheld his permission over the years. When the question of publication was again taken up after the Sivarathiri fast in February 1955, he sang that hymn where St. Tayumanavar delineates the God-realised Seer, who sheds aff all forms of distinctions, and undisturbed enjoys the beatific communion with the ParaSivam:
“To caste or class, he lays no claim,
Or note of character or name;
He knows not any need.
No stir of passion doth he feel,
Or of possession's strong appeal.
He knows not the lure of gain or greed.
He is not bound by comings and goings,
And ties of home hath no hold on him.
For he has found rest from all sorrow freed.
Matchless is the glory of him
Who is deemed to be ParaSivam
Who endows the bliss of Mukti.”
--Tayumanavar. 351.
So singing, he signified to my husband and my brother who had taken up the request with the Guru, that the harmony of Oneness should not be disturbed; and so the publication of the Natchintanai collection of songs was again postponed indefinitely.
It was the year 1957. In one of those unforgettable visits to his Columbuturai Ashram from our sphere of work in Colombo, we prayed for his Grace and renewed our request for the compilation of his precious utterances for the benefit of the devout seekers scattered far and wide. The experience of St. Sundarar was revivified, when we sang his Tiruvarur Devaram of Meela Adimai Umake Aallaai, and consecrated the servitude of many births at his Feet.
“Cast ye pearls by the wayside? Who can assimilate what is beyond assimilation? Indigestion will lead to putrefaction. Who knows? We do not know.” Such was the Guru's reaction to our repeated and persistent appeals.
The Knower knows best. The knocking at the Sun-door ceased for awhile. Meantime Ma fulfilled the wish of her father to make an intensive study of Tiruvacagam, by writing a thesis on St. Manicavasagar's Testament of Love. This work was completed, and as publication was arranged with the Bharatiya Vidya Bhavan in Bombay, Ma was in India in December 1957. While she was in Madras, there came the unexpected relay from her husband that Gurunathan had at last given his consent so precious to publish the Natchintanai collection in India, and that it should not carry any foreword or preface. It was a singularly blessed act of Grace!
The work was undertaken in all reverential humility as an act of dedication, and the collection of Natchintanai songs which were preserved in manuscript form was handed to the Vasantha Press, Adyar, who printed it in record time, so that on Tiruvarthirai day in December 1958, the Book of Natchintanai, the garland of woven cadence was laid at his Feet. He bade Ma sing the songs beginning from the first page up to the eighty fifth page of the book and ordered its release to the devotees at the forthcoming Sivarathiri week in February 1959. Indelible is the genesis of the publication and release of Natchintanai, and it marked the beginning of a significant phase of dedication in the history of Sivathondan.
The Guru Vaakiam of Siva YogaSwami, constituting the Natchintanai embody the ancient Hindu doctrine of the ultimate nature of Reality. Swami seeks to dispel the cloud of unknowing from the face of the Sun of Truth, by working on the mystic formula of God Is --Muluthum Unmai--Absolute Truth to a realised Seer. It is the sanctified mantra given him by the Mahaguru, Sage Chellappa Swami of Nallur. In the kingdom of Truth, there can be no intrinsic evil--Oru Pollappumillai. Denial of truth would savour of falsehood. Hence dualism is unknown to a realised Sage and Seer. The profundity of divine Grace shall for ever remain unfathomable--Aar Arivaar? The Atma cannot know, so long as it is attached to the phenomena of the senses--We know not--Naam Ariyom. The mind and ego must be stilled, so that by self realisation and the descent of Grace, Saktinipada, can be effected the attainment of Siva-Jnanam--everlasting existence, transcendent consciousness and ineffable bliss. Eppavo mudintha kaariyam--Appadiye ullathu--'That is what It is.'
The unique charm of The Testament of Truth is that it radiates a new power of sight. Swami's utterances magnify the “effulgence of the Seeing Eye”, the light of the Grace of Siva. And whom He chooses, him He gives at once freedom from desire and power to know. Thus guided with heart and head consecrated to Him alone, the Perfection of all That is, one gains the infinite calm, the serene peace, perfect peace--“santam, upasantam.” Such a 'See-er' is the scribe of Eternal Truth, the author of the Reflections called Natchintanai.
The billows of luminosity and waves of pure vibrations radiate from those gems of Natchintanai selected by us for establishing the Testament of Truth. They exalt the ParamaGuru Sage Chellappa Swami, and his Maha Vaakiam; they extol the eternal essence of the Anma--the wisdom of the Self within the self, and revel in the Advaitic relationship of the Anma with the Lord. They inspire in us a yearning for the discipline of service unto Siva indicated by the term Sivathondu, as carried out by the legion of the followers of Siva called the Sivathondar. Yet all these radiations are focussed on the centrifugal force, the determining centre of Natchintanai, which revolves on the axis that Siva's will prevails in the Kingdom of Truth.
His Will is the propelling energy, the lifetron in all planes of existence, in all planes of consciousness, and in infinitude. His Will is the invisible and visible support of Existence and Consciousness of man and the world--“Ellaam sivan seyale”
In the perfection of Siva's Will, which can be perceived by the realised seers on the edifice of immaculate purity, illumined Truth, and beatific grace, there lies the award of eternal Love and serene Peace. Swami declares it as the state of “Summa Iru--Ellaam Nan Mona Niraive.” The liberated Anma realises that there can be no intrinsic evil, that absolute is Truth, and from everlasting to everlasting is the vibration of Aum Tat Sat--That alone is Real. Swami's Reflections thus communicate a tranquil peace which has a transcendental and numinous value, unknown to those who have not been infused by the purifying waters of the Guru's Grace.
The tuneful chants of Natchintanai kindle the invincible power of Grace, wherein the heart of man weighed by the density of darkness is turned to the light of Siva. Here is the affirmation of Swami:
“The single Word hath purified my dross,
Sing the soulful incantation of Siva, Siva . . .
Enraptured in an ecstasy, Siva, Siva,
By constancy of love do I apprehend
Yet in trepidation, I gaze at nothing.
Magnificient indeed is the mystery,
Baffling the ken of e'en the realised seers.”
--Natchintanai. 18.
Each of our selection can be termed a mantra, as it emanates healing powers. When the world burdens us by the weight of its matter, we go to Swami's songs to soothe our mind and hearts. The impurity in our hearts burns up, and they begin to glow like the sunkist lotus. The incantation provides a discipline of life inspired by passionate devotion to Siva, and guided by the example of the Guru's own life. It shows the way to Siva--Realisation through loving remembrance of His name, the letters Five.
Vac is represented in Rg. Veda 1.3.12 as omnipotentia and as conjoint principle with intellect. Vac is the Sophia of Dante, equating with wisdom. Wisdom is the mother of all first principles. Vac is also the divine thought of Him who set the universe in motion. It is the priinciple controlling the universe and is called Logos. This logos is a law, an irresistible force which bears along the entire world and all creatures to a common end. It is an inevitable and holy law from which nothing can withdraw itself.
Thus it is that the distinctive norm of our Natchintanai selections is the revelation of the Oneness of all things, that all is in each and each is in all.
“In the core of the individual being, blossomed always
The fragrant and protecting Feet of Siva.”
--Natchintanai. 156.
The constricted consciousness of man is expanded to the universal, so that he sees all in Himself and Himself in all. This vision of non-duality is expressed in many a gem of Swami's Garland of Songs:
The Upanishad-Seers too raised the prayer for the liberation from the play of opposites and duality in the dawn of history.
“Asato ma sad gamaya,
Tamaso ma jyotir gamaya.
Mrtyor ma mrtam gamaya.
From the unreal lead me to the Real.
From darkness lead me to light.
From death lead me to Immortality.”
In the Ashram before the living presence of Swami, the melody of Natchintanai songs would waft their fragrance night and day. They ignited the hearts of the listeners, dispelled the gloom of the singers, and revitalised the harmony of Sivathondar for Sivathondu--consecrated offerings of service unto Siva who art All.
It was his wont to strike the first note and he lead the choir. His singing stirred the hearts of even the most dormant ones aflame with love and devotion meek. With what gusto did we join in the chorus day by day, and sing the songs of Eternal Truth, Wisdom and Love, face to face with the Subject of adoration, commingling with the object of Knowledge! The Sun of Grace cannot now be discerned in the physical plane. In profound gratitude and an all-consuming love, we take up the symphony of Natchintanai to be played to a wider circle of 'His Friends,' embracing progressively those with the common background of Hindu Culture, and the tradition of the Sanatana Dharma in our own land of Lanka, our motherland of India, and encompassing finally the whole world.
“Shall we not invoke the name of Siva and gain clarity?
Shall we not rejoice in His gracious Feet?
Never shall we forget to offer the blooms of grateful love.
To far off lands shall we traverse in the service of Siva.”
--Natchintanai 60.
The Testament of Truth is an attempt at communication of the Divine Word of God recorded by an illumined Guru. Its truth is verifiable in one's own personal experience. “Come unto Him all ye who are weary and He will give you the nectar of Natchintanai.” Therefore a detailed, analytic study with too literal a translation in an alien idiom was not attempted, as it would tend to detract from its original spontaneity. We have striven to imbibe the teachings of Swami by meditating on his Vac and supplicating his perennial grace, for only then can one however dimly, perceive the lustre of his pearls of wisdom.
The translation of the most cherished of the Natchintanai songs has not been an easy task. The style adopted in our translation is poesy by courtesy and poetic prose, in order to give a similar experience that the lucid language of the songs communicates to the Tamilian of today. Many of the songs are deceptively simple, and upon more mature consideration will be found to enshrine profound spiritual truths. And though the pathways of St. Manicavasagar and Siva YogaSwami separate, who is to say that they do not ultimately converge? Sage Chellappa Swami left not himself without a witness.
In this spirit of self abnegation, we undertake a Jnana Yagjna by offering our Odes of Dedication at His Lotus Feet:
Reposing in the lap of the Divine Mother,
She relished the nectar of His songs.
Speechless, she gazed at the pole star.
But soon He bade her haste in pious speed,
At sunset hour to far off climes,
With bondsmen four to speak Siddhanta.
Here and there, His pool of grace she tapped.
And raised aloft the flag of Sivathondan.
This buoyant band had not respired in vain,
Torch bearers of His holy mission Westward.
Then came the Dawn when He mingled with Savitur.
In that sunrise hour did the lotus bloom
'Midst caverns filled with streams of love,
Where rocked the Babe of Natchintanai sweet.
The azure of the void lay in quiescence
Whence gleamed forth the beam of light,
The harbinger of the dawn of Grace divine.
The depths were stirred, the gods awakened,
The enchanting seeds of earth bloomed aloft
And danced around the myriad rays of light.
The auspicious Eye smiled upon her.
Her golden mien filled with power divine
As the crescent moon held the serpant twined,
And within her did vibrate the lute of love,
that played its tune to cosmic measure
And set the chords of music manifold.
He willed, and lo the winkless Eye
Gazed at her who did so ignite
Into myriad forms of life, Svaha!
And all glory lay at His Feet, Svaha!
The smile of love filled the void of life,
As the white lotus touched the red lotus bud.
She felt the quiver and trembled,
At the beauty of the formless beaming into form.
Who is She and who art Thou? Oh unique One!
The same that art enshrined in every heart,
The same that suffers birth and death,
The same that broods in silence byond space.
In Immanence Thou did'st float from Oneness,
Oh Shakshat Paramesvara, aura of Jyothi-Aham!
To unite with Shakshat Paramesvari, Svaha.
Thou art Sivam, Thou art Sakti!
Mother of gods and man, and Guru gem!
Hail Sivathondan of empyrean heights!
Thy whispering word of farewell
All's right; All's Sivam--“Ellaam Sari”
Art enshrined in letters of gold--Svaha.
She looked on while into midnight blue He rose,
And blurred was her gaze with drops of grace,
When the seeing Eye mingled in the luminous Orb!
Her glistening vision melted into a tear, Svaha.
A tear that was a ransom for the past, Svaha.
And a promise of the future, Svaha.
All that we are springs from thy Grace,
Thou source of our Life, Love and Light.
In seven births upon seven were we Thine,
Thou the giver and we the receiver.
OM tat Sat OM!
We see the dark valley of doubt and fear.
The past dissolves, and those happy yesterdays
give place to irksome todays and uncertain morrows,
Where, Oh where art concealed our divine Songster?
OM Tat Sat OM!
Alas, Sun of life who leads us
By the light of thy benign rays.
Shake our gloom and fearful ways,
Make thy bondsmen bask in thy warmth.
OM Tat Sat OM!
In the vale of separation, all things looked darksome and the next step came to a halt in an anguish of indecision. Then it was that Ma's brother sent this Poem on The Maha Samadhi, and helped her in bringing out the Testament of Truth, as a way of renewing the pledge that “Now stands He, self revealed as God.”
Realisation, Infinite, Supreme
Above the world, whose region is the Atma,
where lives eternal Truth supreme
As boundless Freedom, like a shoreless sea,
That hath this Sage become.
With the passing of the body unto death
His soul on purest thought did rise
To that height where thought is dead
And Wisdom doth alone endure;
It rose, emancipated from form,
On argent wings of great celestial Peace
Into that vastness of the everlasting Self
Whose Form is radiance Eternal,
Whose soul, Realisation Infinite;
It rose above the world to God.
Scattered are the many earthly bonds
Which made the personality of him--
Now stands He, Self revealed, as God.
In life He taught 'Om Tat Sat Om'
Whose Consciousness is Everlasting Life,
Now--the Truth 'Om Tat Sat Om'
With him 'Sivoham' is verily become.
He, the Jnanin in Jnanam hath been merged.
The Jnanin and the Lord are now One Indeed,
In the Light which is Satchitananda--All Hail,
Above the gloom of ignorance of this Vale of tears.
C.T.
24th March, 1964.
At the close of this testimony of unimpeachable faith in the God-Guru, we can faithfully re-echo Dante's famous lines in the Divine Comedy, as we begin our ascent up the mount of Natchintanai--The Testament of Truth.
“I have been in that heaven the most illumined
By light from Him and seen things which to utter,
He who returns hath neither skill nor knowledge.
For as it nears the object of its yearning,
Our intellect is overwhelmed so deeply
It never can retrace the path it followed.
But whatsoever of the holy Kingdom
Was in the power of memory to treasure
Will be my theme until the song is ended.”
“Behold, before me stand
Both my Guru and the Lord.
At whose Feet shall I prostrate?
At the Feet of thy guru, O disciple
For was it not he alone
Who lighted thy way to the Lord.”
--St. Kabir.