Santhosam Podcast: Guiding Light of Spiritual Wisdom

In the 28th Velvi discourse, Gurumahan teaches that there are two aspects of the “I”: the small “i” and the big “I.”

In English, the small “i” carries a dot, while the capital “I” stands without a dot. This becomes a beautiful way to understand the difference between the individual self and the Supreme Self.

The small “I” is what the Vedas refer to as the Jivatma, the individual self. The great “I” is the Paramatma, the Supreme Self.

The small intelligence within us must ultimately discover and merge with that greater intelligence.

Our ordinary intelligence comes through the senses. It helps us understand the external world and acquire worldly knowledge. But beyond everything we perceive through the senses, there is something deeper: the source from which all knowledge arises.

Thirumoolar speaks of this in the Tirumantiram, describing the Self as being of the nature of knowledge and revealing that divine knowledge through grace.

திருமந்திரம் – பாடல் 2357

அறிவு வடிவென்று அறியாத என்னை
அறிவு வடிவென்று அருளினான் நந்தி
அறிவு வடிவென்று அருளால் அறிந்தே
அறிவு வடிவாய் அமர்ந்திருந்தேனே.

English meaning

“Not knowing that I was of the nature of pure knowledge,
Nandi, through His grace, revealed to me that I am knowledge itself.
Through that grace, I came to realise that truth,
and I remained established in the state of pure knowledge.”

For so long, we may live without recognising that we are awareness itself. Is this awareness absent when the mind is asleep? No. The awareness that exists beyond the changing states of the mind is always present.

This is the great knowledge within every human being: the knowledge of the Atma, the higher intelligence.

Our small intelligence uses the senses to understand everything around us, yet it continues outward without turning inward to discover the One who is witnessing it all.

That is why the sages say that by failing to know oneself, one causes one's own downfall.

The real journey, therefore, is not merely to know more about the world, but to turn inward and discover who the knower truly is.

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You become what you think about. So, what are you thinking about?
When you think of happiness, you experience the feeling of happiness. When you think of sorrow, you experience sorrow. When you think of pain or worry, that feeling arises within you. Therefore, both the thoughts we think and the feelings that follow those thoughts are extremely important.
We may say outwardly, "I will pass the exam. I am sure I will pass."

But inwardly, there may still be a feeling of fear: "Let us wait and see what happens. Let the results come first."
So, the thought is one thing, while the feeling within is something different.
You may have the thought of starting a business, but at the same time there may be a feeling of fear within you. This is why our feelings can have such a powerful influence over us.
The kind of feeling that exists within a person can shape the way that person experiences and lives life.
So, what is the feeling we should cultivate?
It is Divine Awareness -  Irai Unarvu.

What does this Divine Awareness give us?
It gives us the experience of happiness, because the nature of the Atma itself is happiness.
What is that happiness?
It is the state of the Atma. It is Brahman. It is the very "I" spoken of in the Bhagavad Gita.
The culmination of the Vedas, the culmination of the Siddhantas, the culmination of Yoga, the culmination of the teachings of wisdom; all of them ultimately point towards one Truth.

What is that Truth?
Know the Truth that exists within you.
What you presently take yourself to be is not your true nature.
When you contemplate your true nature, clarity arises through that contemplation. From clarity comes wisdom. Through that wisdom comes Mukthi(liberation). 
In that state of liberation, while still living in this very life and in this very body, you can experience the fullness of life.
Your aspirations can find fulfilment, and what is meant to come to you can come into your life.
That is why the Vedas declare:
I am Truth.
I am Eternal.
I am All.
I am Everything.

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"Beyond Worship: When Does the Search Turn Within?” explains Gurumahan in the 28th Velvi discourse.

Tapas is not about closing your eyes and worshipping something.

Until the age of 16, children should follow the spiritual tradition of their family. A particular path is important at that stage because a path is needed to help a person move towards a goal.

Until the age of 16, a Shaivite family may worship Shiva, a Vaishnavite family may worship Vishnu, those devoted to Shakti may worship Shakti, devotees of Muruga may worship Muruga, and devotees of Ganesha may worship Ganesha. Muslims may worship Allah and Christians may worship Christ. Some form of spiritual path is needed until the age of 16.

Earlier, people considered 25 to be the age when a person developed sufficient understanding. Later, it became 18. Today, even 18 is not necessary. Sixteen is enough. Sixteen is the beginning of the teenage years.

So, what is needed at 16?

Today, everyone uses a mobile phone. Sitting in one place, we can connect with people and information from every part of the world. If a father does not know something, he can simply say, “Let me check Google,” or look it up on Wikipedia, and immediately find the information.

Knowledge has grown tremendously. That is why 16 is enough.

What should happen at the age of 16?

At 16, a person should begin to recognise the power that exists within.

What is this power?

There is physical strength, mental strength and the power of intelligence. Beyond all these lies another power: the power of the soul.

When a person recognises this extraordinary power within, and keeps turning their attention towards it, they gradually become that very power.

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In the 28th Velvi discourse, Gurumahan asks us to reflect: Do we have a human nature, a divine nature, or a demonic nature within us?

There are three qualities within us: demonic, human, and divine.

The demonic nature says, “I should be happy. I should be comfortable. I should get everything.” It lives only for itself.

The human nature says, “Let me live well, and let the people around me live well too.”

The divine nature says, “Let everyone live well.”

So, which one are you?

If you honestly observe yourself, you may find that the answer changes every day! Sometimes we live only for ourselves. Sometimes we live for our family. Sometimes we think about our country. And sometimes, we sincerely pray, “God, please bless everyone with good rain!”

That is the nature of being human. We carry many qualities within us. At times, we may behave like a donkey, at times like a dog, and at other times, we reveal something truly divine!

Someone may even say, “There is another nature sleeping inside me. I have shown you only one face. I haven't shown you my other face yet!”

But the Guru does not ask you to reveal your hidden faces.

The Guru asks you to reveal your true face, your divine nature.

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Gurumahan, in the 28th Velvi discourse : Who Are We? The One Light That Became Many

The Supreme Light, Paranjothi, is the Divine Light. It is the beginning, and it is the “I” within us.

When that primordial reality became aware of itself and moved through its own thought and sankalpa, that movement created heat. As the movement continued, it manifested as light. The Paranjothi that had remained unseen within revealed itself outwardly as the Light of Creation.

From that Light emerged the particles of existence. Through the coming together and separation of these particles, matter was formed. From there came the vast expanse of space, the different spheres of existence, the solar system, and ultimately our Earth.

On this Earth, life evolved, and among all living beings, we have evolved as human beings with six faculties of intelligence.

But, O human being, who are you in this evolutionary journey?

The original substance that existed in the beginning is the very same substance that has become everything today.

Consider a single banana plant. From that one plant, an entire grove can grow. A single mango tree can become a mango grove. A single coconut tree can grow into an entire coconut grove.

In the same way, the One Parabrahma, the original “I,” has evolved and expressed itself as all of us.

The same life force and consciousness present in one coconut tree pervades the entire grove. In the same way, the same Divine Consciousness that exists in the One is present in all of us.

So, who are we?

We are not separate from that Divine Reality.

We are the Divine expressing itself as human beings.

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Gurumahan in the 28th velvi discourse : Why Did Vallalar Turn Away from Religious Rituals? The Divine Truth He Discovered Within!

Arutperunjothi Arutperunjothi
Thaniperungkarunai Arutperunjothi.

Arutprakasa Vallalar expressed his devotion through countless songs in temples. He followed the path of devotion and, through the guidance of a Guru, sought to reach its highest state.

He then sat before a mirror and began to inquire deeply, “Who am I?”

He realized, “The body I see in the mirror is not me. It is only a reflection. There is something beyond this body, something within. I do not need to go anywhere in search of it. I only need to sit quietly and contemplate.”

As he continued to contemplate, he realized that the all powerful Divine Force is Light. This entire universe has emerged from that Light.

Therefore, that Light is the source, the beginning and the end of the universe. That Great Light is Arutperunjothi. That itself is the Divine.

It is through the compassion of that Arutperunjothi that this entire universe has come into existence. Therefore, through the grace of that Divine Light, may everyone be blessed with well being.

I visited countless temples and sang countless songs through the five Thirumurais. Yet, through all those paths of devotion, I could not truly know myself.

That is why I asked:

“Moon, tell me a way
to know myself and experience bliss.”

I discovered that way by turning within. I searched for the Divine, the source of this entire universe, not outside but within myself.

The moment I realized this, I left behind all religious rituals. These rituals had their purpose: they were meant to help us discover the truth of the Divine present in nature. Once that truth is realized, there is no need to cling to the rituals. The light of wisdom begins to shine forth with tremendous clarity.

With that realization, I questioned the very paths I had once followed, including religious practices and rituals.

“Why do you still hold on to all these and wander in search of the Divine? When Arutperunjothi, the Divine Light, is already within you, why do you continue searching everywhere outside?”

I spoke with such intensity because I wanted people to turn within and discover that Divine Light for themselves.

But people did not understand.

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In the 28th velvi fullfilment discourse, Gurumahan talks about the limitations of fives senses!  

Long ago, the people who lived on the continent of Lemuria, which was said to be the largest of the five continents, turned inward and contemplated deeply. Tapas means contemplation to go beyond the external and contemplate within.

Ancient Lemurians contemplated again and again:

“What is this ‘I’?
Am I the body?
Am I the mind?
Am I the intellect?”

This awareness is present while we are awake. It is also present beyond the waking state, through dreams and sleep. If so, where does it exist? Is it in the lower abdomen? Is it in the chest? Is it at the centre between the eyebrows? Or is it in the brain?

Through such deep contemplation, they came to understand its connection with the brain and developed their intelligence and awareness.

Human development has two dimensions: external development and inner development.

External development is science, the knowledge we acquire through the five senses. Meignanam, or true inner wisdom, can be realized only through the inner eye of wisdom.

A human being, therefore, is not merely a material object. A human being is a conscious being, where the body is for the soul.

For this reason, every person must come to know their own true nature and state of being. When individuals understand their true state, that realization can bring well-being to their families, society, nation and ultimately the whole world.

This is why the sages did not need to show humanity countless different paths. It is enough to help each person realize the Truth that already exists within them. It is enough for the hidden Reality within each person to be revealed and directly experienced.

There is a traditional saying that a knowledge which must be directly shown or transmitted cannot be gained merely through one's own effort.

What is this hidden Reality within us?
It is the Supreme Reality, the Paramporul.
It is the Ultimate Truth, the Meipporul.

Throughout history, even wealthy people travelled across the seas in search of riches. After acquiring wealth, they performed charity and acts of Dharma.

What is the spiritual benefit of such charity and righteous action?

It is the hope that, at least in another birth, one may receive the guidance of a true Guru.

And what is the purpose of finding a Guru?
It is to attain the Divine state.

The very purpose of human birth is to understand and reach the ultimate culmination of this birth. This is what the sages called Mukthi, liberation.

Bharat has shown humanity the path towards this Mukthi, the attainment of the Divine state.

First came the path of Bhakti, devotion. Then came other stages of spiritual practice and realization. The Yogic paths were also given as means to reach this higher state.

Beyond these stages lies Mukthi, the state of liberation.

And this is a remarkable time in which human beings have the opportunity to attain that state of liberation.

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The Higher Intelligence Within Us: Gurumahan in the 28th Velvi Discourse!

The limited intelligence we possess carefully chooses what food we need, how to eat it, what to eat first, what to eat in between, and what to eat at the end. But once the food passes below the throat, its work comes to an end.

From that moment, something else takes over. The food is digested, transformed into energy, separated into what is useful and what is not, and the unnecessary water and waste are eliminated at the right time. Solid waste, liquid waste, heat and air are all processed and released.

Something within you is performing all these functions.

That inner intelligence continues to work through waking, dreaming and deep sleep, and even beyond sleep.

That is why you are not merely this limited intelligence. You are the extraordinary energy that exists beyond these three states.

When you become aware of this energy within you, you can accomplish what you once thought was impossible. What you deeply intend can unfold, and your words can carry the power to manifest.

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Gurumahan in the 28th Velvi discourse speaks about the search for God, the limitations of seeking through the outer world, and the deeper wisdom that is revealed when we turn within.

Every human being is inherently blessed. People commit what we call mistakes or wrong actions because of their circumstances and situations. Why? Because, in essence, everyone is Divine.

God Himself is searching for God.

Dinakaran is searching for Dinakaran. Chinna Ayya is searching for himself in the mirror.

But when he looks into the mirror, who does he actually see? He sees his body, but he does not see his true Self.

The moment a human being begins to truly search for himself, he begins to move towards wisdom.

But what does a person usually search for? He searches for the outer world and for external objects. When he gets what he wants, he becomes happy. When he loses it, he suffers.

The moment he realises that what he has been searching for is not the true object of his search, he moves towards the very threshold of bliss.

That is why people throughout the ages have expressed their struggles through their songs and words. They have spoken of wandering through life, struggling endlessly, like a dog, undergoing one hardship after another.

But pause for a moment and turn back towards yourself.

If you simply turn within and look at the struggle you have been going through, you can discover your true nature. The moment you recognise yourself within, you realise your Divine nature.

And once you recognise that Divine nature, what more do you need?

Everything is already within you.

Your desires and thoughts find their fulfilment because you begin to recognise the source from which they arise.

So go beyond the outer and look within.

Turn around for a moment.

Look within yourself.

But how do you look within?

We go to a hospital. We take an X-ray. We undergo a scan. We look at an MRI. We examine the body in great detail. Yet nowhere in all these images do we truly find ourselves.

We see bones, nerves, tissues and microscopic living cells. We can examine the structures of the body in extraordinary detail, but we still cannot see the one who is experiencing all of this.

Therefore, go beyond even this.

Look further within.

A scientist studies an atom from the outside. By observing its movement and behaviour, the scientist gains knowledge about the atom.

But if that researcher, that scientist, were to go even further within, beyond the external observation, there would come a point where he could recognise that he too is within that very reality.

Science often stops with what can be observed from the outside.

But there is something beyond even this knowledge.

There is a greater knowledge, a higher awareness, a supreme wisdom that lies beyond what the outer senses and ordinary intellect can perceive.

Turn within.

The one you have been searching for is not somewhere outside you.

The deeper you look within, the closer you come to discovering who you truly are.

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Gurumahan in the 28th Velvi discourse speaks about destiny, hunger, determination, self mastery, and the journey towards knowing the Self.

Is there such a thing as destiny? What is destiny? The fact that you are sitting here for so long is destiny. The fact that I am here with you is destiny. Even my observing a 21 day fast without food or sleep is part of destiny.

But who decided this?

Did all of you come and tell me, “Guru, please go and spend 21 days there for us. Let the forces of nature change. Let the world undergo a transformation. We have seen many people, but you go and do this for us”?

No. I was the one who came forward and undertook it. You may wonder how much hardship I must have gone through. Was there hardship? Of course there was.

Think about it. If your meal is delayed by even half an hour, what happens to all the things you have learnt?

“Be loving. Be joyful. Speak only the truth. Never allow harsh words to come from your tongue.”

When hunger comes, can we still remain established in all these qualities? There is a saying: when hunger strikes, everything else flies away.

Hunger is powerful.

If you want to understand what happens within me as Gurumahan, try spending just one day drinking only water. You will realise how difficult it can be. You may not even be able to continue for four days. Why? Because you do not have the same purpose. I was able to remain there because I had a purpose, because I had committed myself to what the Guru had undertaken.

You remain through the night and through the day. Then, if the aroma of food comes from somewhere nearby, your hunger suddenly becomes much stronger. If someone happens to carry food past you, the desire for food can become even more intense.

That is why hunger must be understood.

This is also why Arutperunjothi Vallalar placed the removal of hunger before everything else. Before giving knowledge or anything else, what must come first? The removal of hunger.

That is why great spiritual beings have engaged in annadhanam, offering food to those in need. No human being, and no living being, should ever have to suffer the torment of hunger.

Fasting is one way of understanding hunger. There is also another kind of fasting: fasting from speech, observing silence.

Try remaining silent. Can you go for a whole day without speaking?

And what do we reach for the moment we finish? The cellphone.

As soon as we pick it up, our attention is pulled towards something else. The mind immediately starts generating another thought. This is why we lack vairagya, inner determination and detachment.

Then how am I able to remain for so many days?

Through vairagya.

With determination and inner detachment, even that which seems impossible to overcome can be overcome.

Women especially possess tremendous strength of determination. If a woman recognises this strength within herself and acts with that determination for the welfare of society and the world, she has the power to bring about transformation.

So why do you spend so much time worrying about things that are unnecessary? Why carry unnecessary sorrow and anxiety?

Let all of that go.

Recognise that you are an expression of Shakti, divine energy. Every one of us has come from the Divine and therefore carries the qualities of the Divine within.

From my space, I bless you and say that these words should bring goodness into your lives.

Whatever you do, let your actions arise from your deeper awareness. Especially remain aware at the centre of the forehead, and beyond that, at the crown. When you act from the state of Turiya, from the place of the Divine, you become a witness to everything that happens.

Then you no longer feel that you are the doer.

Come and experience this for yourself. Try spending even one day in tapas, in sincere inner practice.

Keep thinking, “I am the Atma. I am the Atma. I am the Atma.”

As you continue to contemplate the Atma, you gradually become established in that awareness. You already possess this consciousness within you.

Without first becoming aware of this inner reality, merely repeating “Atma, Atma, Brahman” will not take you to Brahman.

You have already received this living principle as your inner consciousness. By holding on to this awareness again and again, you can rise towards the higher state of Atma and ultimately towards Brahman.

To know yourself, all you need to do is turn within and contemplate for a while.

Who will take care of the rest?

The Guru will.

That is the Guru’s dharma. That is the Guru’s responsibility.

You take one step, and the Guru will take you forward.

But you do not even take that one step.

Sometimes you take a step and immediately ask, “Gurumahaan, have I taken the step? Have I taken the step?”

If you are asking me whether you have taken it, there is already doubt in you about whether you truly have.

Still, if the Guru says, “Yes, you have taken the step,” then accept it and move forward.

That is why the Tattva Dhava Jnana Peedam offers the practices necessary for every dimension of your being: practices for the body, practices for the mind, practices for knowledge, and practices that help you reach the deeper states of the soul.

You have seen the wonderful physical practices. You have seen how the body is trained and brought under your own mastery.

In the same way, the mind must be brought under your mastery.

The breath must also be brought under your awareness.

Observe your breath carefully.

When you are lying down to sleep, simply watch the breath. Continue following it inward.

As you observe the breath, its movements gradually become subtler and quieter. You may eventually enter a state where the breath becomes extremely still.

At that point, you begin to move beyond the awareness of the physical body and turn inward.

A certain fear may arise.

“Am I going to leave the body?”

Because we are so accustomed to breathing continuously, when the breath becomes very subtle, the mind may immediately think, “Am I going to die?”

There is no need for that fear.

That is why the Peedam is here, ready to offer you different practices and guide you through these deeper experiences.

All you need to do is come prepared.

When you reach that state, you can experience many possibilities. You can attain the various forms of prosperity needed to live in this world. You can rise and progress in every dimension of life.

My complete blessings to you for a fulfilling and elevated life.

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