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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| a devotee or a seeker, though initially unprepared, goes on with Svadhyaya or a devout and faithful recitation of the verses, they, being in the first person and the wordings so powerful and calculated, are capable of raising his mind gradually and inducing the necessary Bhava or inner feeling in the seeker so as to get attuned to the feeling with which the Saint sang the verses, or which he intends to convey through the particular verse. When we recite the verses, it is as if the Saint himself is reciting them through us. We get attuned to his mind and the needed feeling is bound to be evoked in us. Thus the inner secrets of the verses get revealed from within, in course of time. They are not supposed to be openly said in the verses, nor can they be understood even if said; they are to be 'revealed'. Hard-earned wealth is valued and preserved. More so is wisdom. Now, a word about the esoteric significance in the verses, which is not easily obtainable from them. In a few group of verses the continuity of ideas is apparent, and can be seen almost on the surface, for instance, in verses 12 and 13; verses 28 and 29; verses 33, 34, and 35; verses 42, 43, and 44; between verses 39 and 43, and 2 and 43; etc. In fact, it is this that made me feel that there should be such a link of ideas among the other verses also, i.e., in the work as a whole, and that if it is not apparent, it should be secretly hidden. In some it is clear on the surface itself; in some it is lodged in a line or phrase of the verse; in some the meaning is implied in a word; and in some it lies far beneath, as the very spirit underlying the verse as a whole, and gets revealed only as one goes on with the repetition of the verse, over and over again. Thus is the need for Svadhyaya or a regular and systematic chanting of the verses, daily, with love and surrender to God, when more truths than what is written in any book, including this one, are revealed in the heart of the seeker. This is the case not only with the Kandar Anubhuti but with every work of this category. As explained earlier, this interpretation is from the position of a seeker, in which Arunagiri places himself. We have to reiterate this because, since the verses are in the first person, it often leads to the misconception that they portray Arunagiri's personal life or experiences. Hence we would do well to remember, throughout this study, that they do not refer to and should not be confused with the personal life or experiences of the Saint himself. Because no one's experience or teaching can help others to become like him, though they can act as indicators or incentives for others; nor the experience of two persons can be identical, for the simple reason that no two persons' Karmas can be identical. So Swami Sivananda says: "Everyone should have convincing experiences of his own." That is the reason why in the whole of human history there is no second Lord Rama, Krishna, Jesus or Buddha, no second Vasishtha, Vyasa, Valmiki or Tulasidas, no second Sankara, Ramanuja, Kabirdas or Mirabai, no second Tukaram, Jnanadeva, Nayanmars, Alwars or Arunagiri, no second Ramakrishna, Aurobindo, Ramana Maharshi or Swami Sivananda, etc., etc., though these Masters had direct disciples/followers trained by them, and their teachings are followed by many even to this day. Otherwise this earth would have become heaven long before and hell would have been empty. No two persons' experiences can ever tally, nor can one's experiences help another except to a small extent. Why, even our own experience does not help us much! How many times we do | ||
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