THE ESOTERIC
KANDAR ANUBHUTI
OR
THE SECRET TEACHING ON
GOD-EXPERIENCE
(A Treatise on Adwaitic Realization)
OF
SAINT ARUNAGIRINATHAR
| THE ESOTERIC KANDAR ANUBHUTI OR THE SECRET TEACHING ON GOD-EXPERIENCE (A Treatise on Adwaitic Realization) OF SAINT ARUNAGIRINATHAR | |
 | by N.V. Karthikeyan |  |
| verses contents 12 13 14 15 16 17 18 19 20 21 .. 27 this verse in PDF version (4 parts) p-1 p-2 p-3 p-4 complete download of this book |
VERSE-17 யாமோதிய கல்வியும் எம்மறிவும் தாமேபெற வேலவர் தந்ததனால் பூமேல் மயல்போய் அறமெய்ப் புணர்வீர் நாமேல் நடவீர் நடவீர் இனியே.Yaam othiya kalviyum yem arivum, Thaame pera velavar thanthathanaal Poomel mayalpoy arameip punarveer, Naamel nadaveer nadaveer iniye. The learning we had and our inner understanding too, Commentary By the time the seeker reaches this stage, it is already several years since he started the practice. During this period he had obtained and studied religious and spiritual books (Svadhyaya), attended Satsangas, and had instructions from his Guru. Those books as well as the wisdom obtained from them and the instructions of his Guru are, in fact, provided to him by the Lord Himself (வேலவர் தாமே தந்தது). We have seen that God Himself came as his Guru and instructed him (verses 8, 11, 12 & 13). 'அதனால்' -- 'Therefore': This denotes the purpose for which the wisdom was given or is to be made use of. What is that purpose? In the previous verse it was seen that Aviveka (non-discrimination) is the cause of all our suffering and unhappiness now as well as repeated rebirths. So, to overcome the problem of the disease of cravings and unfulfilled desires which is due to non-discrimination (verse-16), the seeker takes resort to the wisdom thus obtained from the Lord Himself. What is that wisdom? And why did He give it? 'Iniye' (இனியே) = Henceforth, 'Poomel mayalpoy' (பூமேல் மயல்போய்) to abandon the delusion that the objects of the world (names and forms) (Nama-rupa prapancha) can give us lasting happiness, by developing Viveka or discrimination, and (அற மெய்ப் புணர்வீர்) 'Ara meip-punarveer' -- to seek and be firmly united with or established in the Reality that is behind these objects, which is the real and uncontaminated Bliss (Asti-bhati-priya or Sat-chit-ananda). How? (நாமேல் நடவீர் நடவீர்) 'Naamel Nadaveer Nadaveer' -- By intensifying the practice of Japa, chanting and singing the Lord's Names and His glories as 'Murugan, Kumaran, Guhan' (endru mozhindhu urugudhal unardhal) (verse-15), which will melt the heart and bring the needed 'feeling'. Difficulties or obstacles in the spiritual path are to be overcome by intensification of the practice, there is no other way. Because subtle desires trouble us, we should not get discouraged or yield to them, but boldly face them with redoubled effort. "Difficulties/obstacles are stepping stones to success," says Swami Sivananda. Eventually the mind will melt and one will be successful. All this is implied in (நாமேல் நடவீர் நடவீர்) 'Naamel Nadaveer Nadaveer' -- repeating 'Nadaveer' twice. Intensification of Japa and singing will automatically lead to meditation (next verse) and save him from the disease of the cravings of the mind. Abandoning the cravings of the mind is Pratyahara or self-control. This Pratyahara which is based on Viveka (discrimination or right understanding of the nature of objects) and Vairagya (dispassion or desirelessness) is a pre-requisite to the practice of Dhaarana and Dhyana (contemplation and meditation). It is interesting to note, in verse-45 also the instruction is to seek Wisdom of Reality from the Lord rather than from learned men who are unwilling to part with their knowledge. The Lord appeared as his Guru and gave him verbal instruction (Hitopadesa) that he is not the body but the Self (verse 7), which remained more as a theoretical understanding with him than an inner conviction. But after long practice and further instruction and experience given by the Guru (Verses 11 to 14), that understanding has now become an inner conviction, giving him strength to plod on in his practices. The books we have studied, the teacher under whose care we have been put, the understanding we have of what we studied - all these are directly given to us or arranged by the Lord Himself. There are hundreds and hundreds of books in the world, but the books that are to be studied by us (which will be conducive to the furtherance of our knowledge already He has given us in our previous births as well as in this birth so far) are placed, as it were, in our hands by the Lord. Every seeker or devotee does not study every book. Each one gets the book he is in need of, often in a mysterious way! The Lord arranges it, though He does not easily reveal this secret to us. Again, each one goes to a different teacher, though they may study the same book. Our understanding of a text depends on the teaching imparted by the teacher. And above all, a proper understanding of what we study is given to us (from within) by the Lord. Studying the same book and under the same teacher, each one's understanding differs. The reason is that one understands only as much as is revealed to one by the Lord. If we have a clear understanding of the higher truths, certainly it is due to His grace. If good books come to our hands, if we get guidance from sincere and loving Gurus (who have perfect understanding of the scriptures and direct spiritual realisation) and if we have wisdom or a clear perception of Truth, no doubt it is due to His Grace. He alone makes us come across the books that we should study; it is He who brings us into contact with our Guru; and having read the books and followed the Guru's instructions, finally He it is that reveals Himself in us as Wisdom Supreme. It is the experience of seekers that truths often flash forth in their minds in meditation - truths which they have not heard from their teachers nor read from books, but truths of an altogether different source. Wherefrom do they come? God or Guru, from within reveals more secrets than what is heard or read from outside. Thus, He comes to us at every stage of our Sadhana, right from the very beginning till we reach the pinnacle of knowledge or Perfection. The Lord comes as the book, as one's Guru, and as Wisdom. The book is a jada (insentient object with knowledge contained in it). It is knowledge in theory-form. Knowledge "exists" in books; it is the 'Sat' aspect. The Guru is a sentient or conscious being, an embodiment of knowledge, in whom wisdom is "vibrant" in practical life; it is the 'Chit' aspect. And when He reveals Himself as Wisdom in us, we become Wisdom Itself which is at once Freedom and Bliss; it is the 'Ananda' aspect. These seem to be the progressive stages of attaining Knowledge - knowledge in the book (potential), knowledge from the teacher (vibrant), and knowledge as one's Experience (Anubhava) - existence of knowledge, consciousness of knowledge, and the bliss of knowledge - Satchidananda. This verse also conveys a great lesson to us. It seeks to remove one's pride, whether of learning or of spiritual attainment. The learning we possess and the understanding we have are given by the Lord; they are not ours. Therefore, there is no room for one to be proud of these. When they are not ours, when they are His, how can we be proud of them? So, this verse is also a hint to be humble by remembering the fact that what we possess is only what is given to us by God. And, what is that understanding that the Lord has bestowed on us? It is not bookish knowledge unconnected to life, but wisdom or understanding which is life. It is practical knowledge intimately connected with life, so much so that it is to be lived every moment of our life. What is that? We should let go this delusion on this world (of Naama and Rupa) of names and forms, and steadfastly hold on to Truth (which is Satchidananda). What is this delusion on the world due to? It is due to Aviveka or lack of proper understanding (non-discrimination). The world is constituted of Naama and Rupa, name and form. It is called Naama-Rupa-Prapancha (the world of names and forms, of objects). It is the perception of names and forms, and not the essence behind them, that is the cause of our delusion, -- the inability to discriminate between Reality and appearance. There is love and hatred for things because of the perception of different values in them on account of a difference in name and form. If the essence behind the names and forms were to be perceived, there would be no delusion - no love, no hatred, no preference, no like and no dislike. This can be made clear by an illustration. If a variety of dolls, all made the of the same wood but of different forms and painted with different colours - such as elephant, lion, horse, cat, tiger, dog, camel, etc., - are placed before a child, it would like certain dolls and not like certain others, for the simple reason that it takes the names and forms as real, not knowing that they are all made of the same wood. It would love the dog and the cat, keep them on its lap, kiss them and play with them. It would, on the other hand, be afraid of even touching the lion. It sees different values in the different toys. But for a matured mind, for a grown up man, they will present no difference because he has the eyes to ignore the names and forms, though he too sees them, and see the substance behind them. He would neither love the dog nor be afraid of the lion. Hence, the perception of Naama and Rupa, or name and form, is the cause of our delusion on this world of objects which are but the structural differences of the same substance, ultimately. Are not all gold ornaments nothing but mere gold? The different names we give them, e.g. bangle, necklace, ring, etc. are due to the difference in their shape and not their substance. The different shapes and names of gold ornaments do not exclude the existence of the substance (gold) in them, nor are they obstacles to the recognition of gold in them. Even so, the names and forms of the objects of the world are not hinderances to the perception of Satchidananda, their essence, in them. Thus casting aside the delusion of names and forms be rooted in the awareness of the presence of Satchidananda, is the instruction, -- hold fast to Truth, set aside the delusion -- பூமேல் மயல்போய் அறமெய்ப் புணர்வீர். |
| contents 12 13 14 15 16 17 18 19 20 21 .. 27 this verse in PDF version (4 parts) p-1 p-2 p-3 p-4 |
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