THE ESOTERIC
KANDAR ANUBHUTI
THE SECRET TEACHING ON
GOD-EXPERIENCE
(A Treatise on Adwaitic Realization)
OF
SAINT ARUNAGIRINATHAR
| THE ESOTERIC KANDAR ANUBHUTI THE SECRET TEACHING ON GOD-EXPERIENCE (A Treatise on Adwaitic Realization) OF SAINT ARUNAGIRINATHAR | |
 | by N.V. Karthikeyan |  |
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| "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'." (On waking up from the dream-vision) Arunagiri was overjoyed to see the emblems of the Vel and the Mayil (Peacock) etched on both his shoulders. His joy knew no bounds and the inspiration must have been so over-whelming that he most probably, as commanded by the Lord, at once sang the 'Kandar Anubhuti' then and there. Because he was etched with the Vel and Mayil, in gratitude, he commences the first verse with 'Aadum Pari Vel ... ' meaning 'The dancing Peacock and the Vel ... ;' and also referring to and/or invoking the Vel in 25 verses and the Peacock in 8 verses, in that work of 51 verses. And the word 'Arul' (grace) occurs right from the Kaapu and first verses, throughout the work now and then, particularly in the Anubhuti-verse-43 and the last verse-51. Now let us go back to Thayumanavar's tribute, and proceed further. He says that after attaining Kandar Anubhuti or God-Experience, Arunagiri gave the work 'Kandar Anubhuti'. Hence if each and every one of the 51 verses of the work deals with Arunagiri's different experience of God, then we can treat it as a collection of such verses. But it is not so. Only some verses describe the saint's God-Experience, and many of the remaining verses which are of a curious nature have no connection with God-Experience. Why does a work given after attaining Anubhuti or God-Experience contain verses which are of a curious nature? Why does Arunagiri sigh, weep and lament over his helplessness in matters of sex, fear of death, etc., as expressed in the following verses: "Should I perish bound by the shackles of wife and children? (verse 4); Even after uttering the Lord's Name which is capable of destroying Mahamaya, I am not freed from the world-delusion or Jagan-Maya or suffering from thinking of home, wealth and women (verse 5); When shall I cease from the miserable plight of tossing (of mind), being caught up in the net of infatuation for women? (verse 9); Not meditating on Thy Feet, should I totally perish of ignorance? (verse 23); Wilt Thou think of showering Thy grace on me who (am so low as to) join the breasts of women (verse 24); etc., etc., (verses 10, 16, 25, 27,31, 33, 34, 35, 39, and 50). Out of the above verses let us examine two here. "Should I perish bound by the shackles of wife and children?" (verse-4); "When shall I be able to give up my entanglement in the forest (Samsara) of family and wealth, which cause affliction to the mind?" (verse-33). While Arunagiri thus weeps before the Lord in these verses, in his other work, Kandar Alankaaram, which is regarded as given earlier than the Kandar Anubhuti, he emphatically declares that he has, once and forever, crossed over this ocean of sexual lust, that he has overcome death, etc. Moreover, Arunagiri was not a householder when he gave the Kandar Anubhuti. Thus, in view of both these reasons, they cannot evidently refer to his own personal condition or experience. Nor can we say that what Thayumanavar said of Arunagiri and the Kandar Anubhuti is untrue. But then how are we to account for | ||
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