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“O my leader, praised and worshiped by all leaders! Even today, my mind, my stabilizing wisdom and myself are having our duties performed in terms of sympathy for fellow-beings. What shall I do? My life is none other than this sympathy. The one is not clearly distinct from the other at all. If this stabilizing sympathy goes off how can I live? My life itself will go off with it. This is clear to your Divine comprehension.”- Thiruarutpa
According to Path of Suddha Sanmarga, the prime aspects of human life should be love connected with charity and spritual practice leading to achievement of pure knowledge. Both of these aspects were embodied by Vallalar into two buildings in small South Indian town Vadalur.
The first building is called Sathya Dharmasalai. The food has been served there daily to the hungry and needy people since its opening in 1867. This service is still running with voluntary donations of the devotees upto these days. It thus serves a meaningful purpose and at the same time inspires the devotees to start similar activities at their places.
Swami established this Sathya Dharmasalai for the feeding of the poor and the hungry inviting the people to express to their fellow-beings and creatures compassion which is the Grace of one’s soul for meriting the Greater Grace of the Divine for their realization.
The second building is Gnana Sabai – Hall of Wisdom. This building symbolizes the human body and it is an inspiration and signpost for those who want to practically follow the Path of Suddha Sanmarga.
While the first building,Sathya Dharmasalai represents the fulfillment of bodily needs, then Gnana Sabai symbolizes the fulfillment of spiritual needs of a man. Both buildings together refer to the both aspects of a human being, physical and spiritual and to their mutual relations.
At the inaugural function of Sathya Dharmasalai the Swami got out his venerable and impressive treatise on compassion towards all living beings – Jeevakarunya Ozhukkam.
Our Swami protrayed the four purusharthas or essential aims in the path of Suddha Sanmarga in Dharmasalai for making the people to aware about it. The four purusharthas or essential aims are:
- Yema Siddhi – power of transformation of baser metals into gold (possibly including transformation of physical body into a golden perfect body).
- Knowledge and attainment of deathlessness of body.
- Control and mastery over all tatvas or principles of existence and
- Realisation of the Divine and becoming as Himself.
There are four disciplines for achieving them. They are the disciplines of senses and body, mind and its faculties, and the disciplines of the jeeva and of anma, the spirit.
(A) The discipline of senses are of two kinds namely of the Jnanendriya, the senses of knowledge and of Karmendriya, the senses of action (i.e., relating to body). These can be mentioned thus:
- to hear music and devotional songs and avoid disharmonious and crude sounds;
- to have a sympathetic touch and not an impure sense of touch;
- not to see with a cruel or unkind look;
- not to desire for taste;
- not to desire for smell;
- speak sweetly;
- not to talk lies;
- to prevent by some means or other any sufferings to beings (Jeeva himsa);
- to visit upon the great liberated souls;
- to move about to places where Sadhus – men of pious nature live in order to render help and service to them, and also to other places where service is required;
- Doing positive good to the people;
- take moderate food;
- have moderate sex;
- keep normal conditions of evacuation and urination without allowing them to become excessive or deficient;
- i.e., by loose or constipated bowels and excessive or obstructed flow from bladder by regulations of food and through medicines of a herbal nature and physical and chemical sybstances, by massage and pressing of intestinal parts and by power of will and concentration;
- Preservation of seminal fluid in order to have a healthy and longer life;
- absolute taboo of sexual indulgence and of even sex-thought are insisted upon for the spiritual seekers of the Samarasa Suddha Sanmarga;
- always cover the organs and parts of the body;
- such as head and chest;
- not to wear dirty clothes and
- not to wear footwear.
(B) The discipline of mind and its faculties
- Imply transformation of mind into the form of knowledge of Ajna centre, its first step is to get poised in Ajna, the centre spot between the eye-brows;
- Mind shall not be allowed to dwell on bad and evil thoughts;
- Not to enquire or think on other’s mistakes and ill-conduct;
- To have no personal regard or self importance.
- Eliminate anger, jealousy, pride, vanity etc. and to become of the true satwa nature i.e., of a nature with the clarity and happiness of consciousness;
- Not to have anger on others and
- control movement of tatvas (i.e., of the lower nature) from their excesses or outrageous behaviour.
(c) The discipline of jeeva (psychic discipline)
To treat and deal with all men and women as one’s own equal self or selves, irrespective of differences in caste, religion. philosophy, stage of life or ashrama, traditional heredity and nobility of family, adherence to scriptures, nationality and low or high social status etc.
(D) The discipline of anma (the spirit)
This is to become integrally the infinite and universal All-existence, because the Divine Himself dwells within all living beings from ant to elephant (and man) as the subtle Master and as the supreme Lord, making jeevatma, soul and self of our being, as its field of play of knowledge (Tiru Sabhai). By following the disciplines thus, one can realise the said rare goals (purusharthas); unity will naturally result where there is the identy of knowledge.