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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| Moreover the facts that Arunagiri decided to end his life and that he knew the different earlier Tamil works etc. are supported by a few Tiruppugazhs only. While these facts can be taken as relevant to Arunagiri's life, why not also take that Arunagiri was married and had wife, children, mother, father and relatives, --- a fact which Arunagiri says in unambiguous terms in not less than 30 places, i.e., in his Tiruppugazh poems as well as in his other works. Further, it is said that it was the wont of great Tamil saints and poets to attribute to themselves the shortcomings of the masses and invoke the grace of God to condone their evils and shower His blessings; and this method they adopted as an effective means of transforming people, as the poems are given in first person, capable of touching the hearts of people when they recite them. It is, therefore, held by many that all the shortcomings enumerated by Arunagiri in Tiruppugazh songs need not necessarily refer to him and should not be taken literally. Sri V.S.C. Pillai also contributes to this view, and there is some truth in it. But this view is advanced primarily to relieve Arunagiri of such evils as debauchery, etc., and not so much to deny that he was a householder; because while prostitution is an evil and sin, Grihasthashrama or the stage of householder is not an evil, crime or shortcoming. On the other hand, Grihasthashrama is a praiseworthy stage of life, more so according to the Tamil scriptures. It is, therefore, really un-understandable that Sri Pillai should accept that Arunagiri indulged in prostitution but not be prepared to accede that he led a householder's life. When remote and vague internal evidences are given due authenticity to support even minor facts, what is the harm in accepting that Arunagiri led a family life when there are umpteen evidences for the same? Will it diminish Arunagiri's greatness? Or can we add an inch to his greatness in ignoring this fact? Perhaps to accept that he had wife and children might lend support to the acceptance of the fact that Arunagiri had a son and that he has referred about Arunagiri in one of his Sanskrit works and that a descendant of Arunagiri has donated for the construction of an altar for him at his native village Mullandiram, --- facts which are proved by historians based on inscriptions, etc., (as seen earlier)! Is it not strange that he who set forth to write the life of Arunagiri based mainly on internal evidences should ignore certain vital facts of life so conspicuously disclosed in his works! Here we can have a useful and pertinent diversion. It is true that great men take upon or attribute to themselves the evils, shortcomings and weaknesses of the general masses, with the intention of educating and reforming the evil doers, and Arunagiri too has done so in some Tiruppugazh songs. (We will refer to such songs as 'attribution'). This can be evident from such songs as T-121: 'Seeralasadan'; T-180: 'Thitamili'; T-183: 'Pancha Paadagan'; T-576: 'Pulaiyanaana'; T-611: 'Avaguna Viraganai'; T-291: 'Thaakkamarukkoru'; T-363: 'Maalaasai Kopa', etc., wherein he condemns himself in general terms, - as a sinner, an egoistic person, a fool, a good-for-nothing person, an uncultured, an unlettered, etc., etc., - and prays to the Lord for His grace. Such poems are 'attributions', no doubt, because the evils mentioned in these are of a general nature. Also, there are poems which can prove that he was well-versed in the | ||
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