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 38 39 40 41 42 43 44 45 46 47 .. 51 this verse in PDF version (8 parts) p-1 p-2 p-3 p-4 p-5 p-6 p-7 p-8 complete download of this book |
VERSE-43 தூசா மணியும் துகிலும் புனைவாள் நேசா முருகா நினது அன்பருளால் ஆசா நிகளம் துகளாயின பின் பேசா அநுபூதி பிறந்ததுவே.Thoosaa maniyum thukilum punaivaal Nesaa murugaa ninathu anparulaal Aasaa nikalam thukalaayina pin, Pesaa anubhooti piranthathuve. She who wears clean gems and clothes, Commentary Samadhi or actual Realization of God has been attained in the previous verse. What the Sannyasin-disciple experienced while he was immersed in that state of Samadhi is recounted in this verse, naturally as a later recollection, because it was a 'speechless' condition, all the faculties having ceased; and so the experience is given in the past tense, after he emerged from that experience. In this verse the Lord is said to be the beloved of Valli who wears clean gems and clothes, though normally hunter-women's dresses are not so clean. This is to show that the Jiva which was full of impurities (Rajas and Tamas) in the beginning of Sadhana, after long years of Sadhana and initiation into Sannyasa has become so Sattwa-predominated (pure) as to draw or reflect the grace of the Lord in a full measure. That condition is described as 'anbarul' (Anbu + Arul) which is a curious word coined by Arunagiri. 'Anbu' is love or devotion to God, which includes and/or is expressed as prayer, aspiration, effort and surrender. (i.e., the Jiva's effort or aspiration to attain God, by prayer and surrender). 'Arul' is grace, which the Lord showers upon the Jiva in response to its Anbu. Sadhana or spiritual practice is a continuous struggle and we have seen that from the very beginning obstacles present themselves again and again in increasing intensity, to overcome which the seeker had to intensify his prayer and surrender more and more, which draws the grace of the Lord in a greater and greater measure. As he thus advances, this 'divine circle' of problems/obstacles---love/prayer/surrender---grace/blessings goes on. This is the mysterious divine play of Anbu-Arul interacting with and intensifying each other. And when the climax is reached, when the love/surrender is total and the grace flows in torrents, the two fuse together and there is Illumination or Realization, (just as when the positive and the negative come together, there is light,) which destroys the darkness of Ignorance (Avidya or Ariyaamai) and its effects, i.e., the 'vicious chain of desires' (Avidya--Kaama--Karma).This fusing of the two is indicated by 'Anbarul', by which the vicious chain of Avidya-Kaama-Karma is destroyed (Aasaa Nigalam Thugalaayina), (Pin) resulting in 'Pesaa Anubhuti' piranthathu, which is establishment in Nirvikalpa Samadhi or Supreme Silence. Also, this 'Anbarul' has another significance. This Anbu or individual effort itself is a manifestation of Arul or grace only, working through the Jiva or individual ego -- அவன் அருளால் அவன் தாள் வணங்கி, (Avan Arulaal Avan Thaal Vanangi). But in the initial stages when the Jiva is not pure enough, it is unable to feel this and thinks it is putting forth effort by itself. As it advances in Sadhana and the ego gets more and more thin or purified, it starts realising that its effort is due to the Lord's grace. And when it is totally purified of Rajas and Tamas, it feels that it is grace alone that has been working all the time and that it's so-called self-effort was nothing but the grace manifesting through the ego. Finally, when both Anbu and Arul, or self-effort and Lord's grace fuse together, there is Illumination or the birth of 'Pesaa Anubhuti'. Thus the whole of spiritual life is nothing but the play of God's Grace only; both Anbu and Arul are God's. Hence Arunagiri says 'Ninathu Anbarulaal', by Your Love-Grace. Not only Arul is His, but Anbu too is His only. If we carefully go through the whole work of Kandar Anubhuti, we find that from the very beginning, even from the Kaappu and first verse, the word 'Arul' occurs, i.e., the work starts with prayers for grace -- spiritual practice starts with grace of God. And the word 'Arul' keeps occurring now and then throughout the work and finally ends with 'Arul' in the last verse, to show that Anubhuti or God-Realization is a progressive unfoldment of Arul or Grace right from the beginning to the end. So we can say: அவன் அருளால் அவன் தாள் வணங்கி, அவன் அருளால் அவனை அடைந்தேன். -- By His Grace we start worshipping His Feet and By His Grace we Attain Him. Perhaps we can say, 'Kandar Anubhuti' is 'Arul Anubhuti'. It may be interesting to note that, in all probability, Arunagiri gave this Divine Work "Kandar Anubhuti" at a place called Thirut-thurutthi where he was commanded by the Lord. In T-850 Arunagiri says: "Just as one who has been given refuge is protected and taken care of, You affectionately invited this worthless person and graced me by embossing the seal of the Vel and Peacock (etched on both shoulders, as a protective shield for me) and commanded me: 'Sing My Mukti-conferring (Kandar) Anubhuti, (which is) full of My (Arul) Grace and (Tirup-Pugazh) Divine Glory'." (Please refer to the Section 'Sthala Yatra' in the article "The Glorious Life of the sinner-transformed-Saint Arunagirinathar", more details.) "By this Anbu-arul, the chain of desire has been shattered to dust." -- Avidya-Kaama-Karma (Ignorance-desire-action) are the links of this chain. They are called the knots of the heart (Hridaya Granthis). Ignorance (or the absence of the Knowledge) of the Self/God, as also of the deceptive nature of objects, causes desires for objects. These desires impel a person to put forth efforts (Karmas) to possess and enjoy them. These desire-prompted actions produce their reactions, results or fruits, which are called Karma-phala, which thicken Ignorance. Thus is the endless chain of Ignorance-desire-action which is destroyed by the Light of Jnana or Wisdom produced by Anbu-arul. When thus the chain of desires is destroyed by Anbu-arul, the Jiva gets melted into the Absolute, and 'Pesaa Anubhuti' is born, Supreme Silence Supervenes. Man merges into God and emerges as a God-man, the Jiva becomes a Jivanmukta Purusha, which exalted condition is described graphically in the next verse. Verses 42 to 44 are thrilling and stimulating, as the climax of the treatise is reached here. In the heart of the Sadhaka that is rendered perfectly pure and filled with longing (love) for God (Mumukshutva), Divine Grace is attracted and the commingling of the two breaks the causal desire-chain (Avidya) and there blossoms forth Pesaa Anubhuti (God-experience). The grand Goal fixed (and prayed for) in the beginning of one's Sadhana (verse 2) and for the attainment of which so much of ordeal has been gone through, is realised now. That "all-ceasing and mine-losing Good" has been attained. It is rare that souls gifted with Pesaa Anubhuti remain absorbed in Samadhi and don't rise from it. Usually they do come out of Samadhi and engage themselves in Loka-sangraha - acts of compassion for the solidarity of the world. As their inner awareness of God is steady, they radiate joy and bliss; they are regarded as moving Gods on earth, and their actions are verily God's actions. To have Satsanga with such great souls (Mahatmas), to get an opportunity to serve them, to listen to them, and to be guided by them is indeed a rare privilege. Just as God came as Guru of the Sadhaka in the beginning of his practices and guided him; God, in turn, makes him guide other seeking souls, as their Guru. Hence, it would not be right to regard that the work Kandar Anubhuti ends with this verse, as some believe. The liberated soul moves about freely, ministering spiritual food to hungry souls, according to their needs; such are verses 45 and onwards which are, therefore, unique but variegated in nature. Thus, the world is never bereft of realised souls (Gurus) to provide the needed guidance to aspiring souls. This is a very beautiful and sweet verse in which Arunagirinathar sums up the entire process of Sadhana as well as the attainment of the Goal. In each verse, the Lord is addressed with words significantly meaningful, appropriate to the context. Here, the Lord is referred to as the Beloved of Valli who wears pure gems (ornaments) and clothes. Why is the Lord the beloved of Valli? Or, what is it that attracted (or endeared) the Lord to her and to be her Beloved? Is it her riches, her erudition, her high birth, or social status? No; none of these. Her pure love attracted the Lord. On hearing from Rishi Narada of her undivided devotion for Him even from her previous birth, Lord Skanda left His abode for Vallimalai where, in the fields, she was protecting the corns. He was not enamored of her wealth, etc., which have no meaning for the Lord. What brought glory to Valli and what endeared her to the Lord was not her riches (gems, pearls, etc.), her position of being a princess, etc., but simple devotion, pure love for the Lord. Wealth, position, etc., are great in the eyes of the world; but not in God's vision. His ways of judgment of one's greatness (or worth) is quite different from the human, social way of judgment. On the other hand, the more does one become "small", i.e., simple, unassuming and humble, the more does one become "great" in the eyes of God. Nothing but true, undivided, pure devotion of the Jiva can draw God's attention and grace, and He becomes the Beloved of such souls. This is very beautifully and meaningfully brought out by Arunagirinathar when he says that the Lord is the "Beloved" of Valli who wears clean clothes and gems. This has the specific purpose of indicating the need for a whole-souled devotion on the part of the Jiva so as to attract the grace of the Lord and have Him as one's Beloved. Though the Lord loves all equally and His grace is on one and all in the same measure, He becomes the Beloved of only those Jivas that are pure. Is not God an embodiment of Grace? Why, then, should He shower His grace on Valli, i.e., pure souls, only? It is true that God is an ocean of grace and compassion. His grace is on all beings, and always. But, what about one's fitness to receive and experience it? The sun shines and sheds its light equally on all objects. But do they all reflect it in the same measure? No. Each object reflects it according to its capacity. A block of stone (or wood) does practically reflect nothing, while a polished brass (or silver) vessel reflects it partially; but a clean (vs. dirty) mirror reflects the light fully and radiantly. Even so, a Jiva that has rendered its Antahkarana (or mind) perfectly pure receives the Divine grace in its completeness and shines. The Lord is, therefore, said to be the Beloved of such purified souls and to bring out this fact, Arunagirinathar says, "Beloved of her who wears pure gems and clothes." Now, this Anbarul can be explained from a different view-point also. Valli is the Jivatman. Her wearing clean clothes represents the whole-souled aspiration (love) of the purified Jiva to attain the Lord. Valli is Iccha-Sakti - purified and ennobled emotions - which is all-consuming divine love, Anbu. She is a personification of Anbu. This Anbu, therefore, denotes all that she stands for - absolute purity developed by intense Sadhana, single-minded devotion and firm determination to attain the Lord, all carried on patiently and unremittingly, with great enthusiasm, awaiting the Lord's grace. This Jiva's self-effort (or Anbu) draws divine grace (Arul) according to the degree of its intensity. To the extent the Jiva is pure and evinces love for God, to that extent divine grace manifests itself, i.e., to that extent the Lord becomes the Jiva's beloved. The love-attracted-grace, in turn, helps the Jiva put forth greater effort and thus, draws more grace. Love attracts grace and grace enriches love. When this joyous process goes on steadily and reaches its zenith, love and grace fuse into one another and become "love-grace" - Anbarul. "O Lord Muruga, the Beloved of Valli who wears pure gems and clothes, by Your love-grace, the desire-chain was destroyed and Speechless-Experience born." This love-grace has a mystic connotation. Neither by the mere love or effort of the Jiva alone, nor by the mere grace of the Lord alone are these brought about. Effort and grace should totally stand together, fuse into one another and become one, in order that the desires may be destroyed and Divine Experience be had. One can control one's senses, purify the mind, do intense Sadhana and love God whole-heartedly. Yet, the final release from the shackles of desire is possible only when Divine grace joins it. The subtle desires in the form of Samskaras and Vasanas imbedded in the subconscious and unconscious, and Avidya are not easy of annihilation, by mere effort. They are wiped out when God chooses to reveal Himself, i.e., when His grace dawns. The Gita says, "The objects of senses turn away from the abstinent man leaving the longing (behind); but this longing also turns away on seeing the Supreme" (II-59). This is one aspect of the matter, i.e., grace should join effort. The other aspect is: Is effort necessary at all? Or, will not grace alone do? No. God and His grace are one - they are inseparable like the sun and its light - and God being everywhere and ever-present, His grace is also there everywhere and always on all. But Grace can be made manifest or felt only in a purified heart, as sunlight can be reflected only by a clean mirror. Hence, effort is necessary to draw (or manifest) Divine grace. Now, another interesting question poses itself. Even after putting forth effort by the Jiva and grace being ever-present, why do they not join and bring Divine Experience? This again is a mystery! We do not know when and how the two join and bring the Experience. God only knows. Hence, the Kathopanishad says, "He whom the Self (God) chooses, by him He is known. To him, He reveals His true nature." That is why we often come across dedicated and honest seekers who strive for God-realisation for years but yet not achieve the Goal. Because, effort is there but grace has not yet joined it, i.e., God has not yet chosen them. Hence, such seekers should not get dejected, lose hope or give up their Sadhana, but patiently persevere awaiting the dawn of grace. Again, instances are many where apparently worthless souls, inimical to any spiritual growth, have had the unique blessing of sudden Divine Illumination. Who can understand God's way! The mysterious Anbarul or Love-Grace: Now, while grace is of God, love is of the Jiva. But Arunagirinathar says, "By Your love-grace," i.e., not only the grace is His, the love (or effort) of the Jiva is also His. How is this? The Jiva is a part of Isvara (God) and it has no existence of its own. Hence, on ultimate analysis, the Jiva's effort is also Isvara's only; it is a way of working of His will (or grace). Divine grace expressed through the Jiva is self-effort (or love); Arul working through the Jiva is Anbu. It is called love when expressed through the Jiva; it is called grace when received (or experienced) by the Jiva. In fact, the two go together right from the beginning of Sadhana and experiences come at every stage of development of the soul, in varying degrees, though only at the culminating point of Samadhi they fuse into one another totally and give birth to God-experience. Though the Jiva might regard itself as the doer of Sadhana, its effort is also Isvara's only even from the very start of Sadhana; but it is realised to be so only in the state of Samadhi. Men of wisdom, therefore, often say: God it is that appears to be in bondage, to be doing Sadhana, that showers and receives grace, that experiences Freedom (or Realization). Everything seems to be a play of God, very marvelous and mysterious, baffling human understanding, as Lord Krishna says, "One sees This (the Self or God) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet having heard, none understands It at all." (Gita: II-29). Such is the mystery of "Your-love-grace", and the purpose and peculiarity of the usage of "love-grace" (Anbarul) is to denote the commingling (or fusion) of the two - to destroy the desire-chain and give birth to Speechless-Experience. The Desire-chain: A chain has a two-fold aspect. It acts as a fetter to bind the soul; and in itself it consists of rings, linked to one another. It is desire that stands in the way of attaining Anubhuti. Desires bind the soul to earthly existence and subject it to birth and death, again and again. Desire is bondage and freedom from desire verily constitutes liberation. This, the Kathopanishad beautifully puts as, "When all the desires lodged in the heart are cast out, the mortal becomes Immortal here and now." The lesser the number (or intensity) of desires, the greater is the happiness, being closer to God; and the more the desire, the greater is the misery, being away from God. How far one is from God can thus be known by the number of desires that one cherishes (or the intensity of desires that assail a person.) Desires are gross, subtle, and even causal, and they are manifest not merely on the surface of the mind. They are often hidden deep in our being. They are lodged in the recesses of the heart. Our very personality is made up of desires. We are nothing but a bundle of desires in different layers. It will not be wrong to say that desires are we, and we are what our desires are. They dominate over our physical personality, psychological being and extend even up to the subconscious and unconscious levels. Hence, they are compared to a chain. The desires that express themselves through our outer or physical personality have their links, like a chain, deep inside upto the unconscious. The entire chain of desires has to be destroyed if God-experience is to be had. Hence, very significantly Arunagirinathar says, "desire chain" and not merely "desires". "This desire-chain was made to dust by the love-grace of the Lord, and then Speechless-experience ensued," says the Saint. 'Pesaa Anubhuti', Speechless Anubhuti, Maha-Mowna, Absolute-Experience, Bliss-Consciousness are all various terms that indicate the grand spiritual realisation of non-dual Awareness. This Awareness (or Anubhuti) "was born" says Arunagirinathar. It was not given, because giving implies a giver (i.e., another person) - duality. God Himself is that Awareness (or Experience). Who is to give it? When the Vel reveals Itself, when Intuition dawns, when God-consciousness supervenes, as stated in the previous verse, the Jiva-consciousness is absorbed in the Absolute consciousness, and the latter alone remains by Itself. This is what is said as 'Than-nan-thani nindra-Athu' -- தன்னந்தனி நின்ற அது in verse 49. A grand experience, which words cannot explain, is born when the desire-chain is destroyed by the love-grace of the Lord. When effort meets with Grace, when Anbu and Arul become one, which itself is a mystery, something more mysterious happens. The union of Jiva and Isvara results in the experience of the Absolute (Brahman), which transcends the concepts of Jiva and Isvara. The union of the two gives birth to a third. It is not third in the sense that it stands in addition to the two, as in the case of the birth of a child which is an addition to the parents, but it is third because it is neither of the two. The two vanish and in their place something Unknown is. This Unknown includes and transcends both, which are its apparent phases. This is the Mowna-Anubhuti that "is born", wherein are transcended the usual concepts of Jiva, as an effort-center, and of God (Isvara) as the bestower of grace (or destroyer of desires). All concepts, whatever they be, are phenomenal and so are transcended; and "Pesaa Anubhuti (speechless-experience)," supervenes (or "is born"). It is speechless from the standpoint of the Jiva, because all its faculties cease then, as explained in the previous verse; it is Experience, pure and simple, from the point of view of Isvara, because even the acts of destroying and bestowing cease. It is mere Experience -- Pesaa Anubhuti -- of which nothing can be said. The coming together of Anbu and Arul gives birth to speechless-experience. 'Due to Anbu (or extreme love), the Jiva loses itself in God and so becomes "speechless." Due to Arul (or grace of God), the Experience is born. Anbarul is Pesaa Anubhuti; Love-Grace is Speechless-Experience. What wonderful packing and conveying of ideas! Even the Grand Experience is conveyed to a great extent in a Grand Manner, as much as language can contain and permit. In the entire work of Kandar Anubhuti, the term "Anubhuti" occurs only in this verse. Heart and its role in Sadhana: It is interesting to note that the heart (not physical, but the inner or spiritual heart) plays the vital role in Sadhana and Realization. Purity, love, grace, destruction of desires, birth of Anubhuti - these are the salient and successive points of the verse. Purity is of the heart. The heart is rendered pure by the annihilation of Rajas and Tamas, and development of Sattva. Devotion (love) emanates from a purified heart. Love attracts grace which is felt in the heart. The two commingle in the heart and cause destruction of desires. Desires are lodged in the heart. "Anubhuti" is then born in the heart. Thus, the heart is the arena of Sadhana and Saakshatkara or Realization. It is the point of meeting of effort and grace; of the particular and the universal; of man and God; of Jiva and Isvara. Hence, the Narayana-Upanishad says, "In the center of the body is the sinless lotus of the heart, which is the abode of the Supreme Being. Further within that is the Sorrowless Ether, and That should be meditated upon." Hence, any spiritual practice that does not emanate from (or is not concerned with) the heart becomes more mechanical than vital, more hypocritical than real, more for others than for oneself; such a Sadhana becomes fruitless. The heart is the touchstone of spirituality. Hence saint Thiruvalluvar says: மனத்துக்கண் மாசிலன் ஆதல் அனைத்தறன்; ஆகுல நீர பிற. "All righteousness is to be pure in heart; all other things are mere show. (Kural 4-4) Link to other verses: The soul's cry of verse 39 is seen fulfilled in this verse. In verse 39, the soul prayed as, "O Lord, as You embraced Valli; come and embrace (grace) my soul; only then the three Eshanas (that grip me) will come to an end, whereby my seven great births shall cease." Each item is correspondingly fulfilled in this verse. "When shall the three Eshanas cease?" was verse 39. "The desire-chain has been shattered," is the answer now. ("Maayaividaa Moovedanai Enru Mudindhidum?" "Aasaa Nigalam Tugal Aayina") - the three Eshanas are nothing but the desire-chain with links in the physical, subtle, and causal levels of the personality; both bind the soul to phenomenal existence. "In order to destroy the seven great births" (verse 39), "Speechless-Experience was born." ("Maavezh Sananam Keda" "Pesaa Anubhuti Piranthathu") - the "seven great births" are put an end to with the "birth of Anubhuti." The birth of the one destroys the other births. What a mystery! "Anbarul", as we have seen, is Murugan's Grace coupling with Valli's Love. It is the joining of Divine Grace with the Jiva's effort. It is God embracing the Jiva, for which prayer was offered in verse 39, which comes to pass now. That is why there is reference to Valli in both the verses. Thus, the prayer asked for in verse 39, followed by the determined effort (verse 40), gave a conviction that death cannot touch his soul (verse 41), revealed the Vel that at once swallowed up the Jiva (verse 42), and found its fulfillment in that Speechless-Experience (or the destruction of desires) through Love-Grace in this Anubhuti verse. This verse, again, is the fulfillment of the prayer of verse 2: "O Lord Muruga, pray grant me that all-ceasing and mine-losing Good." "All-ceasing" takes place when "the desire-chain is shattered". (In "Aasaa Nigalam Thugal Aaayina", "Ellaam Attradhu".) "Mine-losing" comes with "Speechless (ness)". In "Pesaa (mai)" "Yennai Izhandhen". The "Good" is had in "Anubhuti". "Grant me", was the prayer and "was born" is the fulfillment. ("Sollaai" is answered in "Piranthathu"). The prayer in verse 2 was made to Lord Murugan; He by whose love-grace God-experience was born in this verse is, again, Lord Murugan. The order of the prayer and the fulfillment is also sequential: Ellaam Ara; Ennai Izhandha; Nalam; Sollai - Aasaa Nigalam Thugal Aayina (Pin); Pesaa; Anubhuti; Piranthathu. Thus, this verse sums up the entire course of Sadhana, i.e., the entire instruction of the treatise, culminating in the Attainment. How beautifully Saint Arunagirinathar portrays in one verse everything about Sadhana and the Attainment - the soul's longing for God, total purity, prolonged Sadhana with love till Grace joins it, God's love for the soul, the dawn of His Grace that destroys the desire-chain, and the birth of the grand God-experience in Maha-Mowna, Pesaa Anubhuti! It is interesting to note that referring to Valli, Arunagiri says 'Thoosamaniyum thugilum punaivaal' (she who wears clean gems and clothes). Why did he not use the word 'Valli' or 'huntress', etc. like in all other verses earlier whenever he refers to Valli? Because, Valli represents the Jivaatma aspiring for union with God, which has been attained in the previous verse, by which all the vestures of individuality have gone ('ulagoodu urai ...... ariyaamaiyum attraduve') and only the soul remains as a 'unit of pure Consciousness' -- 'Thoosamaniyum thugilum punaival'. So, it is not 'that Valli', the huntress-girl (Jivaatma) anymore, but 'Valli Devi', pure consciousness, an integral part of the Infinite Consciousness, Brahman; Consort (Beloved) of Murugan, inseparable from Him. That is also the reason why there is no more reference to Valli (Jivaatma) in the remaining verses of the work. |
| contents 38 39 40 41 42 43 44 45 46 47 .. 51 this verse in PDF version (8 parts) p-1 p-2 p-3 p-4 p-5 p-6 p-7 p-8 |
| ... www.kaumaram.com ... The website for Lord Murugan and His Devotees முகப்பு கௌமாரம் அட்டவணை மேலே தேடல் home Kaumaram contents top search |
 If you do not see Tamil characters or for 'offline' viewing, please install 'SaiIndira' fonts from Azhagi.com download Free Azhagi software |
Kaumaram.com is a non-commercial website. This website is a dedication of Love for Lord Murugan. Please take note that Kaumaram.com DOES NOT solicit any funding, DIRECTLY or INDIRECTLY. [xhtml] .[css] |