Om… Om… Om…
The boon of immortality, the supreme wisdom divine,
The boundless power of Shiva’s consort so fine.
Infinite siddhis that shape all fate,
Blissful strength that conquers state.
Rising full, overflowing bright,
Beyond the Vedas, in sacred light.
Surpassing thought, beyond all lore,
In the sacred hall, wisdom’s core.
There, in dance, the truth unfolds,
A nectar of wisdom, pure and bold.
Nectar of Sat-Chit-Ananda supreme,
Born of truth, a radiant dream.
Blissful nectar, a glow so bright,
An endless essence of pure light.
A nectar that grants the ninefold grace,
In Shiva’s state, the soul’s embrace.
A sacred elixir, free from lies,
A blessing divine that never dies.
Beyond within, beyond without,
In fourfold realms, it spreads throughout.
A boundless flow, a cosmic stream,
An endless wonder, supreme dream.
Destroying frost, dissolving night,
The primal source, purest light.
Even if the world drinks deep,
Its measureless flow it still shall keep.
An infinite flood of divine delight,
A wondrous force, forever bright!
(Agaval: Verses 1255-1290)
I seek nothing but for all beings to receive the nectar of Shiva
And to attain the state of Shiva, O Supreme Guru of grace!
Guru, I surrender at your feet… Guru, may you live long… Guru, be my guide!
We extend our humble respects and blessings to all the wisdom-seeking birds who are eagerly waiting to taste the nectar of knowledge through our Seed within the Seed platform.
Today, our discussion revolves around the explanation of the Chit Sabha, as revealed in the sixth Thirumurai of Thiruvarutpa by Vallalar Peruman. Come, let us engage in this discussion with joy!
Understanding the Chit Sabha
First and foremost, before we explore the wisdom in these sacred verses, it is essential for all of you to understand— What is the Chit Sabha? Where is it located? What are its divine functions? Without this foundational knowledge, it would be difficult to grasp the spiritual essence of this hymn.
Thus, let us turn to the divine words of Vallalar himself, for within his sacred verses lies the true explanation of the Chit Sabha. Come, dear devotees, let us explore the profound wisdom contained in the eighth verse of this sacred hymn.
In the sacred space where the Chit Sabha shines everywhere,
Its true nature is beyond words, impossible to define.
Granting me a natural and unique experience,
It filled my soul with its divine presence.
Overflowing with bliss, it bestowed the highest joy,
Like sweet nectar, it nourished my mind.
Like a divine fruit resting in my palm,
The Supreme Grace-Light shone upon me, my eternal Lord!
(Attagam, Verse 8)
In this verse, Vallalar Peruman explains the nature of Chit Sabha.
The Supreme Grace-Light (Arutperunjothi) resides at the center of our head. But how does He manifest? He radiates within the atomic core of the life-light with the brilliance of a thousand billion suns.
The Chit Sabha is the sacred space where God resides within the center of the head. This divine presence exists within all living beings in the universe. Even in the smallest subatomic particles, God is present—this truth cannot be denied.
This divine force, which exists in the form of the smallest atomic particles, also resides within the seed of life itself, creating and shaping all living beings. When a child forms in the mother’s womb, the Supreme Light shines at the center, guiding its growth. The child’s head develops first around this divine light, followed by the formation of the rest of the body.
When a baby is born, the Grace-Light within the center of its head is what enables it to perceive wisdom, truth, and the natural laws of existence. This is the ultimate reality of the all-pervading, infinite Divine.
At the core of creation, the first form of divine light during embryonic development is the soul, which is the Chit Sabha. It is within this sacred inner space that the Supreme Grace-Light performs its cosmic dance, radiating divine illumination. From this central point in our head, God continually imparts all forms of wisdom to us.
Just as God dwells within our Chit Sabha, He also resides at the central core of all things. In inanimate objects, this divine presence is known as Por Sabhai (Golden Sabha). However, unlike in the human soul, God’s presence in the Por Sabha is not visibly apparent.
Yet, through higher awareness, one can realize God’s presence even within the Por Sabha. The divine manifestation of God within the Chit Sabha, however, can only be experienced personally. That is why great sages (Brahma Jnanis) have bestowed upon us the supreme knowledge (Brahma Jnana Vidya), so that we may experience this divine state ourselves.
The ultimate bliss lies in experiencing God within our own Chit Sabha. To attain this state, one must completely dissolve in the joy of pure consciousness. However, without practicing the right path of wisdom, one cannot attain true realization—it is rarer than the horn of a horse.
For those who do not follow the path of wisdom, the Divine cannot be pointed out, explained through words, or grasped through the senses. Each person must realize and experience the Divine within their own Chit Sabha. As Sivavakkiyar also declares, this is the only way to attain true spiritual understanding.
Each one arrives by the path of their own deeds,
Each one experiences according to their own karma.
Some offer help to others, while some do not,
Yet in the end, one’s true realization is only of oneself.
A king without justice holds his kingdom only on his forehead,
A penance without true spirit is never complete.
A teacher who does not know the Divine Light’s sacred feet,
Is but an impure flute—discard them and move on.
How to Realize and Experience the Divine?
How can one understand and experience the Divine, who cannot be pointed out to others? The Divine shines as a tiny flame within the sacred chamber at the center of our consciousness. However, this inner flame cannot be perceived with our external eyes, as they lack the capacity to see it. Recognizing this limitation, our enlightened sages and ancient Tamil Siddhars discovered the path of supreme wisdom, known as Brahma Jnana Tapas, which is an immortal art of realization. They deeply experienced and understood this path, acknowledging it as the ultimate truth. They passed on this knowledge to their disciples, who, through these spiritual practices, were able to perceive the Divine within themselves as an inner light. By continuously meditating on this light, feeling its presence, and becoming one with it, they attained supreme bliss.
Eventually, this practice leads to complete stillness, where one merges entirely with this divine light. At that stage, we ourselves become that light. This is the true nature of our soul’s radiance. Since this light pervades everything, we must recognize that we, too, exist everywhere as that divine presence. With this awareness, we should live with love and compassion, free from likes and dislikes.
The Mission of Enlightenment
My Satguru, Sri Sri Paramahansa Sundarananda Maharishi, frequently emphasized that we must engage in spiritual service by enlightening other beings about their divine essence. Following his sacred teachings, I conduct spiritual gatherings with you every week, planting the seeds of wisdom in the field of knowledge. When we dedicate ourselves to uplifting others spiritually, the inner divine light within us begins to shine as an immortal radiance. This light melts the divine nectar stored within the higher realms of our soul, pouring forth its blissful essence. As a result, our body becomes suffused with divine energy, and the nectar of bliss fills our entire being. Only then can we truly experience and enjoy the divine ecstasy.
The Nature of the Divine
Do you know the true nature of the Divine? He eternally dwells in a state of supreme bliss, existing in a perfect balance of warmth and coolness. However, our physical bodies remain in a state of impure heat, which prevents us from realizing the Divine. To overcome this, we must transform our body’s heat energy into pure, balanced warmth. Until we attain this equilibrium, experiencing the Divine remains impossible.
This blissful state is what is known as the deathless life or Mukthi Ekasiddhi, which Saint Vallalar attained and continues to experience. He stands before the sacred chamber of wisdom, with his mind as divine grace, his will as divine illumination, his intellect as divine knowledge, and his ego as divine action. The inner divine light, Arut Perunjothi, is his supreme ruler, and he declares that the sacred chamber within his consciousness expands everywhere.
The Three Stages of the Pure Path
Saint Vallalar’s divine experience is revealed only in fully matured souls who have attained spiritual ripeness. The Pure Path (Sanmarga) consists of three stages:
- Shadangam Sanmarga (First Step) – This path involves understanding and refining the six end-goals (Shadangam) mentioned in Shaivism. Vallalar redefined them through his direct experience, distinguishing them as:
- Pure Kalantam
- Jnana Yogantam
- Vimal Bodhantam
- Periya Nathantam
- Suddha Vedantam
- Suddha Siddhantam
He rejected the traditional Shaivite interpretations and clarified that their experiences were only minor glimpses of the ultimate Pure Sanmarga realization.
- Samarasa Sanmarga (Second Step) – This stage involves transcending the six end-goals to attain Guruturiya experience. Great saints like Tattvarayar achieved this state.
- Suddha Sanmarga (Third Step) – This is the final and highest realization, which no one before Vallalar had attained. It is the state of Suddha Shiva Turiya Atheetha, beyond Shiva experience and Para Shiva experience. This ultimate state rejects all previous religious doctrines and philosophies to attain pure Sanmarga realization.
The Sacred Halls of Wisdom
The three stages of spiritual progress are symbolized by three divine halls:
- Chit Sabha (Sacred Chamber of Consciousness) – Represents Shadangam Sanmarga
- Porch Sabha (Golden Hall) – Represents Samarasa Sanmarga
- Suddha Jnana Sabha (Hall of Pure Wisdom) – Represents Suddha Sanmarga
To attain enlightenment, one must first enter the Chit Sabha, then progress to the Porch Sabha, and finally reach the Suddha Jnana Sabha. In Vadalur, Vallalar established these three sacred halls within the Hall of Pure Wisdom, symbolizing this spiritual journey.
Chit Sabha (Sacred Hall) refers to the third eye or the space between the eyebrows.
The location where the soul resides within the brow center, known as Chit Sabha, is called Por Sabha (Golden Hall).
The light, radiance, or brilliance of the soul itself is Jnana Sabha (Hall of Wisdom).
To realize Chit Sabha, one must attain the experience of Satanta Sanmarga (True Path of Existence).
To realize Por Sabha, one must attain the experience of Samarasa Sanmarga (Path of Harmony).
To realize Jnana Sabha, one must attain the experience of Suddha Sanmarga (Pure Path).
Only Vallalar, among all the sages, has attained all three experiences simultaneously. Other sages have predominantly experienced Chit Sabha, and only a very few have experienced Por Sabha. The experience of Jnana Sabha can only be attained by those who transcend religion, rituals, and sectarian beliefs, embracing the path of compassion and universal love.
- Those who have attained the Chit Sabha experience possess a Suvarna Deham (Golden Body).
- Those who have attained the Por Sabha experience possess a Pranava Deham (Divine Sound Body).
- Those who have attained the Jnana Sabha experience possess a Jnana Oli Deham (Body of Wisdom Light).
These three divine bodies remain hidden from ordinary sight. The first two bodies are still subject to death, but only the Jnana Deham (Wisdom Body) attains immortal, divine existence.
The Great Nadanta Experience
In sacred texts, it is mentioned:
“Periya Nadanta Perunilai Veliyenum
Ariya Chidambalathu Arutperunjothi.”
(Meaning: The supreme and rare Great Nadanta experience occurs in the divine space of Chidambaram as the vast grace-filled light.)
The true benefits of yoga lead to the six great states of spiritual attainment. While the term Nadanta is mentioned in spiritual traditions, it must be understood that the Great Nadanta surpasses conventional definitions. This Great Nadanta experience is not attained through yoga alone but by cultivating supreme spiritual compassion. The six stages of enlightenment that Vallalar speaks of cannot be achieved merely through yogic practices but only through divine grace. However, the experiences attained through yoga can be fully realized through the path of grace.
Symbolism in Vallalar’s Songs
“I saw a peacock dancing in the sky,
The nightingale sang joyfully.”
Here, ‘sky’ refers to the Great Infinite Space,
‘nightingale’ represents sound (Nada),
and ‘peacock’ represents light (Vindu).
Only after experiencing light (Vindu), can one experience sound (Nada).
Light is a visual experience, while sound is an auditory experience. First, the inner vision (spiritual sight) is awakened, followed by the inner hearing (spiritual sound). These are not external sensory experiences but inner, divine perceptions.
The inner light experience is called Kalanta (Light Dissolution).
Beyond this, one must transcend Yoganta (Ultimate Yoga) and Bhoganta (Ultimate Bliss) to reach Nadanta (Ultimate Sound).
The Supreme Divine Experience
Vallalar describes the Great Nadanta experience as an infinite divine space that cannot be attained easily.
Only through supreme compassion and grace can one attain the highest realization of Arutperunjothi (Divine Light of Grace).
- Suddha Vedanta (Pure Vedanta) integrates the experiences of Bodanta (Wisdom Maturity), Yoganta (Yoga Maturity), and Vedanta (Spiritual Maturity).
- Suddha Siddhanta (Pure Siddhanta) integrates the experiences of Kalanta (Light Maturity), Nadanta (Sound Maturity), and Siddhanta (Intellectual Maturity).
The ultimate Suddha Vedanta and Suddha Siddhanta lead to Turiya and Turiyaateetha states (beyond-consciousness states).
The Turiya state grants divine bliss, fulfilling all siddhis (spiritual attainments), but beyond this is Turiyaateetha, the absolute Pure Vedanta experience.
Transcending Religious Paths
Vallalar emphasizes that true enlightenment is beyond religious sects, rituals, and dogmas. He states:
“Vedanta, Siddhanta, Bodanta, Nadanta, Yoganta, Kalanta, and all religious traditions are merely lower levels of realization.
One must transcend these paths and embrace Suddha Sanmarga (Pure Universal Path).“
This revolutionary path teaches that spiritual grace alone can lead to the highest realization. By cultivating Jeevakaarunya (compassion for all beings), one can ascend beyond all traditional yogic experiences to attain the highest divine realization.
Our soul is veiled by seven layers. As we remove these layers, we pass through six states of enlightenment, ultimately attaining Atma Darshanam (Self-Realization).
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| Shuddha Vedāntam and Shuddha Siddhāntam | Pure Sanmarga Space | Mixed Screen |
“The Supreme Divine Light, which is the unique vast expanse of spiritual knowledge, is the foundation of existence.” – 46
Tin is also called “velliyam” (white metal). It belongs to the category of elements. Its crystalline or atomic structure is tetragonal. It appears as a shiny, white-gray metal. However, tin is not found in its pure form in nature. It is primarily extracted from the mineral “cassiterite.” In English, we refer to it as “Tin.” We may have studied tin in more detail in chemistry.
But what could be the connection between tin and supreme spiritual knowledge?
Think back to the days when you watched movies in tin-sheet theaters. If you lived in a tin-sheet house, recall those times as well. Similarly, the Golden Hall (Por Sabai) in Chidambaram was built like a tin-sheet shelter. Likewise, the Gnan Sabha (Hall of Wisdom) in Vadalur was also constructed similarly. While tin-sheet theaters and homes were built for economic reasons, the sacred Golden Hall in Chidambaram, despite the grandeur of the temple, was covered with simple tin sheets. Similarly, Vallalar (Saint Ramalinga) also constructed his Gnan Sabha using tin sheets.
In the Shaiva tradition, “Tin” represents the heart, as the Golden Hall in Chidambaram symbolizes the human heart. In Sanmarga philosophy, “Tin” represents the head, as the Gnan Sabha symbolizes the human head. The lamp that Vallalar lit in the Gnan Sabha is called the “Tin Lamp” (Takara Vilakku) or the “Eternal Lamp” (Sakha Vilakku)—a lamp that never extinguishes. Because this tin lamp burns eternally, the Gnan Sabha in Vadalur can also be called the “Tin Temple” (Takara Alayam) and “Tin Sky” (Takara Akasam).
Some Sanmarga followers place a lamp inside a glass case and call it the “Tin Lamp,” but this is incorrect. However, since it conveys a symbolic meaning, this practice may be followed. Even though the roof of the Gnan Sabha is covered with tin sheets, calling the eternal lamp a “Tin Lamp” because of this is also incorrect.
So, what does the Gnan Sabha in Vadalur signify? It was built around the Eternal Light (Sakha Vilakku), representing the eternal divine flame that never extinguishes. “Tin Sky” (Takara Akasam) represents the unextinguished divine light in the sky. What is that light? It is the “Amutha Vilakku” (The Immortal Lamp), the ever-burning celestial light.
Thus, in the temple of our body, the “Tin Temple” (Takara Alayam) within the “Tin Sky” (Takara Akasam) must be lit with the light of immortality. Only by maintaining this eternal divine flame within us can our body attain the deathless state. This is the secret of “Sakha Knowledge” (Immortal Wisdom). The wise should take note and act accordingly.
Now, do you understand what needs to be done to keep the eternal flame burning within the Tin Temple inside our head? One must receive the light-energy of the divine nectar at the right time. Whoever channels this divine light-energy into their spiritual core will transform into an immortal being, living eternally on Earth like the Chiranjeevis (immortal sages).
When we nourish our soul, it gains greater spiritual energy, expanding into a radiant divine light. As these spiritual energies increase, the soul gains the divine power of grace, enabling it to absorb the divine essence of the Supreme Being. But first, the body must be prepared to contain these energies. Once the body is ready, spiritual energy begins to grow. Next, the soul must be prepared to receive divine grace. When the soul is ready, the Supreme Divine continuously bestows His divine grace, making the soul eternal and immortal, leading to deathless existence.
Here, we have openly revealed the secrets of Tin Knowledge without concealment. By understanding these secrets, you can live as immortal beings with a body of eternal light. May you all attain immortality and enlightenment.
In the Sanmarga path, only by learning the “Tin Knowledge” (Sakha Wisdom) can one achieve deathless divine life. To understand how to practice Tin Knowledge, one must seek guidance from Arutperunjothi, the Supreme Divine Light. Vallalar states that he has shared everything his divine guru taught him without concealment. However, in his prose writings, Vallalar only provides two direct hints regarding the path to immortality.
The first hint is related to life extension, while the second hint is related to the path of immortal wisdom (Sakha Knowledge).
“Eliminate sleep, and lifespan will increase. If a person trains themselves to sleep only 2.5 nazhigai (one hour) a day, they will live for a thousand years. Constantly remembering the divine feet of the master without forgetting is the key to immortal wisdom (Sakha Knowledge).”
— (Thiruvarutpa, Prose Writings, Page 411)
First, humanity must overcome the demon of sleep. To attain Sakha Knowledge (Immortal Wisdom), one must sacrifice sleep. Remaining awake is the true penance. If one cannot completely eliminate sleep, they must train themselves to sleep only one hour a day and spend the remaining 23 hours in divine contemplation, experiencing blissful ecstasy in the presence of the Supreme Light within their head.
For those incapable of such rigorous practice, Brahma Jnana Penance (the highest spiritual discipline) is essential to learn Sakha Knowledge.
Penance or Sleepless State?
Penance or Wakefulness?
You must decide which path is best for you and surrender to the Divine. That is all.
By constantly remembering the feet of the true guru, walking the path of truth, and immersing oneself in divine wisdom, the Supreme Lord will reveal the secrets of Tin Knowledge (Sakha Wisdom). Not only that, but one will experience Sakha Knowledge through deep yogic and enlightened states.
The Concept of Sakathalai, Vegakkal, and Bogappunal
Sakathalai refers to the celestial ether (akasa),
Vegakkal represents the divine wind (amṛta katru),
Bogappunal signifies the life-sustaining water (praṇa nir).
These three elements convey the essence of the Sakak Kalvi (imperishable knowledge). In the metaphysical system of Atma-tattvadi Sivakaraṇam, the 36th Nirmala Guru Turiyatitam and the 7th state together lead to the state of supreme bliss (Ana Nilai 43).
Each of these 43 levels contains the Sakathalai, Vegakkal, and Bogappunal. With the guidance of a Satguru (true guru) and through the path of wisdom (jnana), a seeker must ascend step by step through these levels, ultimately reaching the final stage. As one progresses through these stages, true spiritual experiences unfold progressively.
A seeker who attains these experiences, one by one, eventually transcends time and merges with Rudra—the Supreme Being, Lord Īśa (Shiva).
(From Thiruvarutpa – Prose Commentary, Page 440)
The Practice of Sakak Kalvi in Yoga
The teaching of Sakak Kalvi within the path of yoga is restricted in the Suddha Sanmargam (Pure Path).
“Yoga should not be practiced. If one gets deeply absorbed in it, returning from that state becomes extremely difficult. Therefore, even if one experiences the state of eternal union with Shiva (Sivakalappa), coming back to worldly awareness is considered remarkable. There is a possibility of mental delusion.”
(From Thiruvarutpa – Prose Commentary, Page 388)
For this reason, the foundational practice of Sanmarga is to constantly meditate upon the divine feet of Lord Shiva and engage in the Sudarāzhi Tapas (the blazing wheel of asceticism).
Just as the Dhagara Vilakku (brass lamp) shines within the Jñāna Sabha (Wisdom Hall), attaining the luminous divine lamp within the body (Dhagara Mei) is referred to as Dhagara Mei Jñānam (the wisdom of the brass-like body).
This is what Thirumoolar expressed in his sacred verses:
“Splitting the lamp, lighting the lamp,
Igniting the flame within the lamp,
Those who can illuminate the lamp within the lamp
Shall attain the feet of the one who is Light itself.”
(Thirumandiram – Verse 2773)
Through divine grace, the supreme soul (Atman) exists as the light of consciousness within us. Therefore, aspirants of Brahma Jnana must first split open the Atman (soul lamp) and enter within. However, Aṇava Mala (egoic impurity) acts as a barrier.
The first step is to uproot and completely burn this Aṇava Mala. The only means to achieve this is the wisdom (jnana) and ascetic practice (tapas) granted by the primordial Tamil Siddhars—the Brahma Jñāna Tapas.
For those who struggle to perceive their soul and the divine presence within, the only true spiritual path is the Sudarāzhi Kriya attained through Brahma Jñāna Tapas. This luminous technique must be properly received from a Satguru through initiation (Dīkshā), wherein the seed of wisdom is planted within the soul.
Once this divine wisdom is received, the first task is to uproot and destroy the Āṇava Mala, which veils our spiritual essence like a shroud. Only then can one enter the inner sanctum of the soul’s divine radiance.
Nothing material or physical can enter the soul—only light can. The soul does not permit anything but light to pass through. This is a fundamental truth that must be deeply understood.
The Process of Inner Illumination
Thirumoolar describes this as “Splitting the lamp.” This means first breaking open the Ātman (soul lamp) and entering within.
Upon doing so, an eternal light is seen burning within. This light must be ignited further. That inner light is none other than our Prāṇa (life-force lamp).
As we enter the soul lamp, we do so only as light. The presence of this inner light enhances the Prāṇa flame, making it shine more brightly and transform into a great radiance.
This is what Thirumoolar refers to as: “Splitting the lamp and lighting the lamp.”
Now, having entered the soul lamp and lit the Prāṇa flame, the next step is to penetrate even deeper into this Prāṇa flame.
When we enter even further, we find another lamp—a far more brilliant and self-luminous flame.
This supreme flame is the Sadāśiva Vilakku—the ever-burning divine light of Lord Shiva. It is the Arutperunjyoti Vilakku (the boundless light of divine grace).
This supreme radiance overflows with divine energies (Arut Kalai). If one meditates upon this light intensely, it expands and engulfs the entire being.
This is what Vallalar described as: “Sothi—Perum Sothi—Arutperunjyoti.”
To fully realize Dhagara Mei Jñānam, one must attain it through the Sudarāzhi Tantra (luminous technique). These teachings are the hidden secrets of Thirumandiram, now revealed for the spiritual upliftment of the world.
The Meaning of “Agaram” and the Divine Principle
The term Agaram symbolizes the number “8” and represents the human body, which is eight spans in length. This is why even the ant’s body is measured as eight spans in Tamil wisdom literature (Auvaiyar).
Since the divine dwells within the Agaram (human body), He is called Agaram Nilai Pati (the Lord who abides in Agaram).
Upon attaining Dhagara Mei Jnanam, the divine Arutperunjyoti establishes itself as the supreme reality within the body.
The Transcendent Divine Light
“The Supreme Being, the Arutperunjyoti, manifests in the space beyond all philosophies and dualities.”
(Verse 48)
Philosophically, Sivam represents the supreme state of Sat-Chit-Ananda (Existence, Consciousness, and Bliss).
- Si (Sikaram) symbolizes Sat—the essence of all existence.
- Va (Vagaram) signifies Chit—the consciousness that perceives all existence.
- M (Magaram) denotes Ananda—the supreme bliss that overflows with both existence and consciousness.
This sacred knowledge is now revealed for the upliftment of enlightened souls.
Within us:
- Si (Sikaram) exists as the body.
- Va (Vagaram) exists as the life-force (Prāṇa).
- M (Magaram) exists as the supreme soul.
Furthermore:
- Si (Sikaram) is the Chitsabhai (Hall of Consciousness).
- Va (Vagaram) is the Porsabhai (Hall of Gold).
- M (Magaram) is the Suddha Jñāna Sabha (Hall of Pure Knowledge).
Thus, Lord Shiva, the Supreme Being, exists as Sath (the body) and the Chitsabai (the divine space of consciousness), as Chit (the life force) and the Porchabai (the golden hall of wisdom), and as Ananda (the supreme bliss) and the Suddha Gnana Sabai (the hall of pure knowledge).
These three aspects pervade within our head as Paravindu (the supreme cosmic vibration), Paranada (the transcendental sound), and Aparanada Vindu (the subtle non-transcendental vibration).
All these divine states and experiences of wisdom can be attained by a single form of penance—Brahma Gnana Tapas (the supreme knowledge meditation). However, this Brahma Gnana technique is not something easily obtained. If one is blessed to receive it, then there is no way they can remain without attaining Brahma Gnana.
For those who follow Sath (the path of pure Sanmarga), Chit (the state of deathless supreme life) is attained. The unification of Sath (pure truth) and the great life attained through it is Ananda (bliss). This is what is known as Satchidananda, the eternal existence, consciousness, and bliss, which is Lord Shiva Himself.
The secrets of this divine Chitsabai (inner space of wisdom) must be realized through personal experience. Only a Brahma Gnani (one who has attained supreme wisdom) can truly comprehend it through experience. Vallalar, the enlightened master, upon entering the divine Chitsabai (inner hall of consciousness), described his profound spiritual experiences in ten verses known as “Chitsabai Vilakkam” (The Explanation of the Divine Hall).
Even if I seek food, clothing, and pleasures,
True joy comes only from bliss itself.
Even if I desire other things,
Nothing can be attained without divine thought.
I seek nothing else—I stand before You,
O Bountiful One, yet I do not know Your will.
O King of the flourishing Vadalar Grove,
O Supreme Abode of the True Divine Hall!(3770)
O Lord, who shines in the Hall of True Knowledge! You reside in my body as the King of the Northern Direction. The term “Vadal” (Northern) refers to the left side of the body. Just as the northern land is called “Vada Naadu” and the southern land is “Then Naadu”, the left side of the body is known as “Vadal”.
O Divine Being, who dwells in the left sacred foot as the Chitsabai (Hall of Consciousness), I seek neither food, nor clothing, nor gold ornaments, nor worldly pleasures. I do not desire any pleasure that is not the true bliss of the soul. You alone are my everything, O Lord.
However, the great sages, who pursue Brahma Jnana (Supreme Knowledge) through intense penance, proclaim that Your holy feet alone are enough. Just like them, I too wish to attain Your gracious feet. For this reason, I now stand before You in prayer.
O Compassionate Lord, I do not know what is in Your divine will. Just as honey drips from flowers, let Your divine grace overflow like nectar within my being, filling my consciousness.
Significance of ‘Vadal Arasan’ (King of the North)
In all ten verses of this sacred hymn, Vallalar Peruman refers to the Lord as “Vadal Arasan” (King of the Northern Direction). The title of this hymn is “Chitsabai Explanation”, emphasizing that the left sacred foot is where Chitsabai (the Hall of Consciousness) is located. This profound truth is the mystical knowledge Vallalar seeks to reveal.
If you read and reflect upon this hymn, the deeper truth will gradually become clear to you. Therefore, understand that ‘Vadal’ refers to the left sacred foot, which is the seat of Chitsabai. That is why we have come together to discuss the sacred essence of the Chitsabai Explanation Hymn.
Stricken by sorrow, suffering, and hardships,
Longing for Your boundless grace,
I, a deceitful-hearted being,
Stand before You, O Compassionate One,
Yet I do not know Your divine will.
O Lord, You must take me under Your protection,
Saying, “Fear not!”
For apart from You, I know nothing else.
O King of the Northern Direction,
You are the refuge of those who seek sanctuary,
The Supreme Abode of the Hall of Truth.(3771)
I am filled with countless flaws, beyond what words can express. Sorrows and hardships weigh heavily upon me. Yet, despite all this, I seek refuge in You alone, surrendering myself entirely to Your grace.
I do not even know what is in Your divine mind or what You intend for me. I long to hear You say, “Do not fear!” and take me under Your protection.
O Compassionate One, grant me Your boundless grace, for I place my trust in You alone, says Vallalar.
With a restless mind, caught in endless turmoil,
A sinner am I, yet I yearn for Your grace, divine.
Seeking the blissful abode of boundless light,
I stand before You, yet know not Your mind.
Even for a fleeting moment, in fate’s cruel tide,
I cannot stray nor seek another guide.
O radiant King of the sacred left foot,
Supreme Lord of the eternal truth!(3772)
O Lord who shines within the sacred Chitsabai, the supreme leader of the Satya Jnana Sabha! My heart is burdened with sorrow, leaving no space even to seek refuge in You. Like a wretched soul trapped in endless suffering, I grieve without relief.
O gracious one, I am tormented, not knowing what You think of me. My accumulated karmic deeds cling to me relentlessly, refusing to let go, even for a fleeting moment. Yet, despite this suffering, I seek no other refuge but You alone. I have placed my entire faith in You as my only salvation.
Therefore, O Lord, You must bestow upon me Your divine grace and mercy.
With a restless mind that never stays still,
Like waves that endlessly rise and fall,
Weary and worn, my heart now fades,
I stand before You, lost and afraid.
O Gracious One, what do You see?
Do You hold a thought for me?
No path do I know but Yours alone,
A sinner I am—yet Your mercy I own.
O King of the sacred, radiant space,
Grant me shelter in Your embrace!(3773)
O Supreme Lord of the Everlasting Truth and Wisdom! O Merciful King who has graciously manifested in Vadalur!
With a restless mind filled with deceitful thoughts, I have wandered endlessly, growing weary and confused. Now, in this troubled state, I stand humbly before You. O Benevolent One, I am unable to understand the divine intentions within Your sacred heart.
All my desires are bound only to Your grace, and I seek nothing else in this world. As a lowly being, burdened with faults like a mere dog, I plead with You to forgive my mistakes. At this very moment, I seek refuge in the shade of Your divine compassion.
Thus, by expressing the distress and exhaustion caused by the wandering mind, Vallalar implores the Lord to bestow the wisdom of His sacred feet.
With a heart of stone, unfeeling, unkind,
Like a monkey, restless in mind,
Through forests and hills, I wandered astray,
Weary and lost, I come today.
O Gracious Lord, I stand in despair,
Not knowing Your thoughts, nor Your care.
If You cast me aside like the sun’s last ray,
Where shall I go? Who leads my way?
O King of Light, O Lord Divine,
Now is the moment—grant grace sublime.
In the Hall of Truth, eternal and bright,
Let mercy dawn, dispelling my night. (3774)
O Lord who resides in the Hall of True Wisdom! O Merciful King who has made the Chidambaram Hall your sacred temple!
With a heart as hard as stone, restless like a monkey, I have wandered across the land, growing weary in mind and spirit. Now, I stand before Your divine feet, seeking refuge in Your radiant form. Yet, I do not understand what is in Your divine mind, O Compassionate One!
If You were to cast me aside, deeming me unworthy, who else would be my support? Who else would guide me? Having surrendered to You completely, I plead for Your grace. At this very moment, I yearn for the wisdom of Your divine light.
Thus, Vallar Peruman humbly prays, urging the Lord not to reject him for his lowliness but to bestow His boundless grace upon him.
Lost in sorrow, my mind confused,
By worldly pain, so much misused.
No moment’s peace, no guiding light,
I stand before You, seeking sight.
O Gracious Lord, I fail to see,
The thoughts You hold concerning me.
Do not cast me far away,
No other wish my heart can say.
No earthly want, no fleeting dream,
But You alone—my only beam.
O Northern King, my soul’s embrace,
Grant me refuge, grant me grace! (3775)
O Supreme Lord of the Satya Jnana Sabha! O merciful ruler who resides in the sacred Chitsabai!
Overwhelmed by the suffering inflicted by my senses and inner faculties, I have become deeply bewildered and distressed. With no support or guidance in sight, I stand before Your divine feet, seeking release from the endless cycle of birth and death.
Yet, O Benevolent One, I remain unaware of the thoughts that reside in Your divine heart. Do not reject me, thinking of me as a sinner or a wretched soul. I have no other desires or attachments in this world. Therefore, O my Eternal Father, grant me refuge at Your sacred feet.
Through these verses, Vallalar expresses his profound longing to dwell forever in the divine presence of the Lord’s feet, seeking only His grace and salvation.
I am not one with a heart so pure,
Nor have I sought Your grace so sure.
Yet, falsehood’s world I do not crave,
At Your feet, my soul I gave.
O Bounteous Lord, I stand in plea,
Yet know not what You think of me.
If ever a moment to grant me light,
O Father, now is the time so right!
Apart from Your feet, my refuge is none,
O Sovereign bright, O Radiant One!
In the holy Sabha, Supreme You reign,
Grant me shelter, end my pain.(3776)
O Supreme Lord of the Sathya Jnana Sabha, the unmatched and sovereign ruler of the sacred Chitsabai! In the past, I did not long for the bliss of Your divine grace with a pure heart. Yet, I have also not desired the illusions of this false worldly life. Now, I stand before Your holy feet, seeking refuge.
O Bounteous One, I do not even know what resides in Your divine heart. But this moment is the most fitting time for You to bestow upon me the grace of divine wisdom. Therefore, I plead with You—grant me the knowledge of Your sacred feet.
O my Father, apart from Your lotus-like divine feet, I claim no other inheritance from You. There is nothing else I seek or desire. Thus, the great saint Vallalar insists on his rightful claim to the grace of the Divine Feet.
No trace of virtue dwells in me,
No noble heart, no purity.
No deeds of grace have I to show,
Yet to Your feet in need I go.
O gracious Lord, I stand in plea,
Yet know not what You think of me.
Forsake me not, though low I be,
Without Your love, I cease to be.
Grant me, O King, Your boundless grace,
Your sacred refuge, my only place.
In Sathya’s hall, divine and bright,
I seek Your mercy, endless light.(3777)
O Supreme Lord of the Sathya Jnana Sabha, the unparalleled ruler who resides in the divine Chitsabha! I possess not even the slightest trace of noble virtues such as sincerity, nor have I engaged in any deeds of grace. Yet, I stand before Your sacred feet, seeking the boon of immortality. Even so, I do not know the thoughts that reside in Your divine heart.
If You were to abandon me, considering me as one with a heart poisoned by impurity, I would not be able to bear it even for a moment. Therefore, O compassionate Lord, bestow upon me the worthiness to receive Your supreme grace and divine wisdom.
Thus, in deep remorse for past transgressions, I plead for the strength of mind to attain the blessed state of divine knowledge and grace.
No trace of devotion have I within,
No love for Thee, O Supreme Divine.
Yet, for Thy mercy, I now remain,
Seeking grace at Thy feet again.
O Bounteous Lord, Thy will unknown,
Will Thou not say, “Fear not, My own”?
If Thy grace turns from me away,
This wretched soul shall fade and sway.
I vow this truth, O King so bright,
The Lord of the Sabha of eternal light!(3778)
O Divine King who resides in the Sacred Sabha! Supreme Lord of the Sathya Gnana Sabha! I have wandered without adhering to any form of devotion, following no discipline in my ways. I have lived without even a trace of true devotion towards You. Yet, desiring to taste the nectar of Your boundless compassion, I stand before Your holy feet, seeking Your grace.
O Benevolent Lord! I do not understand the intentions of Your divine heart. If You do not bless me and say, “Fear not, be at peace,” then, as a wretched being, I shall have no choice but to surrender my life. I declare this before You as a solemn vow—this is the truth.
Thus, Vallalar expresses that if he cannot attain divine grace, there is no purpose in continuing to live.
Like a wild elephant drunk with pride,
My thoughts were clouded, lost inside.
With a heart hardened by worldly gain,
I stand before You to end my pain.
O Compassionate Lord, so kind and true,
I fail to grasp Your will, Your view.
If You withhold Your grace from me,
Then life itself shall cease to be.
O King of Mercy, hear my plea,
Bless me now and set me free!
O Supreme One of the Sacred Hall,
Your boundless love—I seek it all.(3778)
O Merciful King who resides in the Chit Sabha, O Supreme Lord of the Satya Jnana Sabha! Like a mighty elephant intoxicated with pride, I have been consumed by arrogance. My heart has been tainted by faults that have led to delusion. Seeking to be freed from this ignorance, I stand before Your divine feet, yet I fail to comprehend the thoughts in Your compassionate heart.
If You do not bestow Your grace upon me, allowing me to attain true elevation, my very life will wither away. I declare this as a solemn oath before Your divine feet. Have mercy on me and grant me the supreme wisdom of Your divine grace.
Thus, the devotee pleads for the removal of the delusion caused by inner faults and seeks the ultimate wisdom that can liberate the soul. By constantly reflecting inward with the light of divine austerity, one can realize their true self, answering the question, “Who are you?”—seeing only the essence of life itself as the answer. In this way, one can experience eternal bliss, transcending all limitations.
Let us continue to contemplate, engage in discourse, and share wisdom together.
From the Brahma Jnana Golden Sabha Gurukula,
Yours in Rudra Shivata.
May all beings live in joy and bliss!
Tiruchitrambalam!
