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 30 31 32 33 34 35 36 37 38 39 .. 45 this verse in PDF version (4 parts) p-1 p-2 p-3 p-4 complete download of this book |
VERSE-35 விதிகாணும் உடம்பை விடா வினையேன் கதிகாண மலர்க்கழல் என்று அருள்வாய் மதிவாணுதல் வள்ளியை அல்லது பின் துதியா விரதா சுரபூபதியே.Vithikaanum udambai vidaa vinaiyen, Gathikaana malark-kazhal enru arulvaai Mathivaanuthal valliyai allathu pin, Thuthiyaa virathaa sura bhoopathiye. Of such Karmas am I, cannot get freed from the Karma-experiencing body, Commentary Now that he has joined his Guru and has the boon from the Lord for not falling into the trap of bewitching women (Verse-34), he is able to concentrate his mind on his Sadhana without distractions. And with that his aspiration for realising God has started welling up. He is eager to finish the Karmas which brought him back from that Grand Experience to this illusory world-experience -- தாழ்வானவை செய்தன -- (verses 28 to 31). So he prays to the Lord: "O Lord! Who adores none but Valli Devi! I am of such (Sanchita) Karmas as can never get rid of the fate-experiencing body. When shalt Thou grant me Thine Lotus-like Feet that I may attain Liberation or total freedom from all Karmas?" His appeal to the Lord as the adorer of Valli Devi is perhaps to evoke His sympathy by reminding Him of His Vrata or noble policy of accepting longing souls, as He did in her case. It also shows that his aspiration for release from Samsara is as intense as that of Valli's longing to marry the Lord. The prayers of verse-21 and this verse for granting the Feet of the Lord which is Liberation are fulfilled in Verse-44. விதிகாணும் உடம்பு -- 'Vidhi Kaanum Udambu' -- "Karma experiencing body". This body is a product of Prarabdha Karmas; it is also the experiencer of that Prarabdha; and it also is the exhauster of that Prarabdha. The Prarabdha is a small portion of the Sanchita Karma which is a huge bundle of one's Karmas accumulated over births, which has the potential to cause many more births in the higher or lower species. Hence when the current Prarabdha is finished and the present body is cast off, one does not get liberated; the soul has to take more births to work out the Sanchita Karmas. Those portions of the Sanchita Karmas, which will produce the next and further embodiments, will become their Prarabdha Karma. Those embodiments need not necessarily be that of the human; they can be any of the 84 lakh yonis or species (verse-39) according to the nature of the Karmas, virtuous or vicious/wicked, to be worked out. Thus the Sanchita is the cause of many Prarabdha-experiencing bodies. This is what is meant by விதிகாணும் உடம்பை விடா வினையேன். -- 'Vidhi Kaanum Udambai Vidaa Vinaiyen' -- "My (Sanchita) Karmas are such that there can be no end to the 'Vidhi Kaanaum Udambu', -- Prarabdha-experiencing bodies i.e., cycle of birth and death." This is what was referred to as 'உழலுதல்', 'uzhaludhal' or 'revolving in the cycle of birth and death' in verse-16 and as 'மாவேழ் சனனம்', 'Maavezh sananam', "Seven great births" in verse-39. What, then, is the remedy (கதிகாண - 'Gathi Kaana') for this endless cycle of birth and death? The grant of the Lord's Lotus-Feet (மலர்க்கழல் அருள்வாய்)! When the Lord's Feet are granted, which wipes out all Karmas; or when the Vel reveals Itself, i.e., when Jnana or Wisdom dawns, which burns all Karmas-both of which mean the same, then Liberation is attained and all Karmas including the Sanchita Karmas come to a naught in no time. There is no other way to get freed from all Karmas. Otherwise one may have to take several births, keep revolving in the 84 lakh Yonis or species, to finish them. Karmas are classified into three groups: Sanchita, Prarabdha, and Agami. The accumulated effects of actions done in all one's past lives is called the Sanchita Karma, which the Jiva carries with it from birth to birth. Until the Sanchita Karmas are completely exhausted, there is no salvation to the Jiva. A portion of the Sanchita Karmas is taken out and allotted to be worked out in a particular embodiment of the Jiva, which is called the Prarabdha Karma. While the Jiva, thus, works out its Prarabdha Karmas through a given body, it performs fresh actions, creating what are called the Agami Karmas, which are added to its Sanchita Karmas. Thus, it is a vicious cycle - Sanchita - Prarabdha - Agami - Sanchita. The Sanchita Karmas of an individual may be compared to a Bank account of a person, of which the Prarabdha Karmas are withdrawals and the Agami Karmas are the deposits. While the present body works out a certain amount of the Sanchita Karmas known as the Prarabdha and exhausts it, by its present actions it also adds some new Karmas (Agami) to it. Thus, this body is at once a product of Prarabdha and the cause of Agami. While it finishes some part of the Sanchita, it at the same time adds something to it. It would, therefore, appear that the Sanchita will never get exhausted, and it is impossible to get freed from this cycle of transmigration. The question would naturally arise, is there no way out? Ordinarily speaking, it is humanly not possible to get out of this vicious cycle. Hence, the seeker says, "I am of such Karmas that I cannot get rid of this Karma-experiencing body." Now, the purpose of this body is to undergo the Prarabdha (fruits of past Karmas) and thus exhaust the Sanchita little-by-little. It is not supposed to add fresh Karmas, though ordinarily it is impossible to avoid the same, because of the identification of the Jiva with the body and the consequent idea of doership and enjoyership entertained by it. As an antidote to this, the practice of Karma-Yoga is prescribed. To perform actions as an instrument in the hands of the Lord, without the idea of doership, without expectation of the fruits of actions, by offering the actions and their fruits to the Lord - this is the essence of Karma-Yoga. A proper performance of Karma-Yoga, which itself is difficult enough for the human being, will ensure that the present actions do not produce any fruits, i.e. Agami Karmas. But, even if one were to do this successfully, one would only be able to work out one's past Karmas without adding fresh Karmas to the stock of Sanchita. Even then, one's Sanchita Karmas would be quite sufficient enough to bring some births more. But, scriptures and saints are never tired of saying that the purpose of human life is to attain God-realisation, not in a future birth, but right now in this birth itself. Swami Sivanandaji Maharaj says: "The goal of life is God-realisation. Attain this in this very birth, nay this very second!" How to do it, is the question. There is only one way, i.e., "மலர்க்கழல் அருள்வாய்". The Lord should grant His Lotus-Feet, for which is the prayer of the seeker. God, God's Lotus-Feet, Grace, Divine Consciousness, Self, Wisdom, Vel, Jnana - all mean the same. The granting of the Lotus-Feet is an outer act symbolic of an inner transformation in one's consciousness. It is the dawn of Wisdom, the fire of Knowledge, which destroys all Karmas to ashes. The Jiva is a curious mixture of two elements - Purusha and Prakriti; the light of consciousness (Purusha), and the mind, senses, etc (Prakriti). The Purusha is pure consciousness bereft of activity, and Prakriti is activity but without consciousness. In the Jiva, there is a mutual transference of properties of the one with the other, and as a result the consciousness or Jiva (though bereft of activity) feels itself as the doer and enjoyer, while the mind and body which are inert appear to be self-conscious. The Jiva-consciousness may identify itself with the mind and body, and regard itself as the experiencer of past Karmas and creator of new Karmas; or it may identify itself with the pure consciousness or the Self and remain as a witness untouched by the activities of the mind, senses and the three kinds of Karmas. However, as the Jiva has for births been identifying itself with the body, this wrong identification has become almost natural to it, and it has forgotten its true identity. When the Lord's Feet are granted, when Wisdom dawns, when the Jiva is awakened to its pristine nature of pure consciousness, when God's Grace descends, the Purusha no more identifies itself with Prakriti and jiva is freed from the clutches of Karmas. When and how this happens is, of course, a mystery. God's grace is the only way. An ardent longing, sincere prayer, whole-souled dedication to God is the way. Hence, is the prayer to the Lord to grant His Lotus-Feet, to attain Liberation. Now, the question is, what happens to one's Prarabdha Karmas that have already begun to work? In the case of an ordinary man, the body works out the Prarabdha and at the same time there accrues Agami Karmas; his cycle of birth and death is endless. The Karma-Yogin exhausts his Prarabdha, does not create Agami, but leaves his Sanchita untouched. He has to take a few more births to exhaust his Sanchita and attain liberation. But, the Jnanin, who has identified himself with pure consciousness, remains untouched by the three kinds of Karmas. He may appear, for the onlookers, to undergo the Prarabdha Karmas, but not so to himself. He who remains as pure Awareness, which body can he regard as his and which as others? This body, which the onlookers would regard as his, is, to him, the same as any other body. Indeed, there would be no bodies or matter, at all, but only consciousness flooding everywhere, as he belongs to a different realm of Reality. Just as when one wakes up from dream, the dream-bank, the bank-balance, credit, debit, and the multifarious transactions of the dream, together with the dream-subject are wound up and transcended into the unitary waking consciousness, even so is the entire phenomenal play of Karmas and the Karma-experiencing subject transcended in God-consciousness. They belong to two different realms of Reality, and the laws obtaining in one realm do not hold good in another. Lord Skanda killed Surapadman, released the Devas from his tyranny and restored them to their original positions in Devaloka. Hence, He is the Lord of Gods and Indraloka. Valli Devi shines with a brilliant forehead because of her single-minded devotion to the Lord. From her childhood, she had intense love for Lord Murugan and was ever thinking of Him, His divine Lilas, His glories, etc. Her mind was ever absorbed in the Lord, and she was determined to marry only Lord Skanda. Pleased with her earnest longing to attain Him, Lord Murugan went to the fields where Valli Devi was. He praised her, tested her, and finally accepted her as His consort. He praised Valli alone because of her total dedication to Him. This was His Vrata (divine policy). Valli Devi represents the Jiva that longs for union with the Lord. The Lord's policy of praising none but Valli Devi indicates that He seeks to help the ardent souls which reject everything and devote themselves solely to God. To that Lord Skanda, is the seeker's prayer to grant him His Lotus-Feet. |
| contents 30 31 32 33 34 35 36 37 38 39 .. 45 this verse in PDF version (4 parts) p-1 p-2 p-3 p-4 |
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