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 29 30 31 32 33 34 35 36 37 38 .. 44 this verse in PDF version (2 parts) p-1 p-2 complete download of this book |
VERSE-34 சிங்கார மடந்தையர் தீநெறிபோய் மங்காமல் எனக்கு வரம்தருவாய் சங்க்ராம சிகாவல ஷண்முகனே கங்காநதி பால க்ருபாகரனே.Singaara madanthaiyar thii neri poy, Mangaamal enakku varam tharuvaai Sankraama sikhaa vala shanmukhane, Gangaa nadi baala krupaakarane. Not to get lost in romantic women's evil ways, Commentary The seeker has reached his Guru's Ashram on the banks of the Holy Ganga. As a preparation for entering into the Order of Sannyasa, he asks for a boon from the Lord: "O Son of River Ganga, O Embodiment of Grace! Grant me a boon that I may not, by any chance, get ruined by falling into the evil ways of enchanting women." It is to be noted that the prayer is not for freedom from sex as in the earlier stages but asking for a boon so that he may not get entrapped unwittingly. In the very initial stages, the Sadhaka was tormented by lust, being caught in the net of wife and children (verses 4 and 5); later on, after due Upadesa from his Guru, only his mind was tossed about by thought or presence of women (verse 9); and in the advanced stage of meditation, after proper initiation into its technique, only the impressions of past enjoyments surging out from the subconscious and unconscious levels of the mind troubled him (verse 24). Now, after the glimpse of Cosmic Consciousness (verse 28), he almost feels confident that he will no more be disturbed by sex. However, he invokes the special grace of the Lord in order that he may not slip into the evil ways by any chance, lured by romantic women, for the danger is there till one attains liberation. It is of interest to note that his prayer now is not for freedom from sex, as in the previous ones, but only a simple prayer for a 'boon' as a measure of precaution to safeguard himself from any possible/accidental happening, once he takes to a life of renunciation. Together with Divine Grace there is need for eternal vigilance on one's part and one cannot afford to be heedless at any stage. Because one can never underestimate this menace of sex-instinct, as there are instances where Tapasvins have succumbed to this even after years of penance in seclusion. Until God-Realization one has to be on guard. The Bhagavad Gita says: 'rasopyasya param drishthva nivartate' -- 'The taste (for objects of enjoyment) also goes away only on seeing the Supreme.' (II-59) Repetition of reference to the Lord in the previous and this verse, as the 'Son of River Ganga' and 'Embodiment of Grace' confirms that by Lord's grace the seeker has settled on the banks of Holy Ganga and that his boon has been granted. Sex and ego persist almost till the end - till one attains God-realization. Especially when one renounces home and wealth and remains in seclusion, there are chances of his going astray into the net of enchanting maidens. Here is, therefore, an appeal to Lord Shanmukha asking for a boon, to be saved from such a pitfall. This is a direct and simple prayer, which is the specialty of this verse. In most of the verses, the prayer is not so direct as in this one. "When will you grant? Should I suffer? How long?" - Such are the pathetic appeals in the other verses; but here it is a direct request as, "Grant me a boon." This is very significant. This shows that though one may not be troubled by sex or attracted and enchanted by women, yet, one can never feel confident enough that he has overcome lust, or that he will not fall a victim to sex. Hence, the prayer to the Lord for His grace, as a measure of protection against any chance falling into the ways of sex, in spite of himself, as the same can never be ruled out at any stage. What is asked for is a 'boon'. A boon is a divine grant, so that the malady is cured forever, unlike in human effort where the danger is always there. And from whom is this boon asked? From "Kripaakaran," that is, 'an embodiment of grace'. "Grace" and "granting a boon" go together. The granting is done ex-gratia. It is a "giving" even where there is no fitness for it. It is a pure act of grace or giving, out of compassion. Such a graceful giving is a boon. And that is what the seeker prays for. This lust for women is such that it cannot be totally rooted out by any amount of effort. Personal effort alone will not be of much avail in this matter. Only those who had the special grace of God were freed from this malady totally. Nothing but Divine Grace can free one from sexual lust. Hence, the seeker offers a direct prayer to the Lord in this verse asking for a boon from the Embodiment of Grace. The Lord is also addressed as the "Son of river Ganga." We have seen in the previous verse that the Lord was given as a boon to the Devas and was born of river Mandakini. Ganga and Mandakini are the same. The "Mandakini-born" or "Son of Ganga" is also the Lord with six-faces, of which the sole function of one face is to grant the request of His devotees. He is, therefore, addressed as Shanmukha. "O Lord Shanmukha, the Son of Ganga! You were given as a boon to the Devas! Now, you grant me a boon - that I may not accidentally fall a victim to sex and thus, get lost," is the prayer of the seeker. |
| contents 29 30 31 32 33 34 35 36 37 38 .. 44 this verse in PDF version (2 parts) p-1 p-2 |
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