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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| spoken the 'truth' as Arunagiri has done? And so, saint Thayumanavar is all admiration for him for his frankness. In many of his Tiruppugazh songs, which are rather more in number than the attribution-poems, Arunagiri vividly describes his different experiences with the prostitute women, --- how they lure men, what they talk in privacy, how they fix the rates and offer measured (i.e., less or liberal) enjoyment commensurate with the wealth offered by men (T-515), what modifications their different limbs undergo before, at the time of and following the sexual act, what sounds they produce, what experiences the lover himself undergoes, etc., etc. One can clearly see that there is an element of one's personal experience in these poems. While the evils and wrong deeds of others, which are of a general nature, can be portrayed in oneself, experiences cannot be so done unless one has had them for oneself. Such poems as T-46: 'Angai Menkuzhal Aaivaar'; T-287: 'Koonthal Avizhthu'; T-329: 'Angai Neettiya'; T-336: 'Kumutha Vaaikkani': T-364: 'Megamenum Kuzhal'; T-785: 'Paadagach Chilambodu'; etc., can give ample testimony to the fact that these are Arunagiri's personal experiences. These cannot be equated with poems wherein one attributes to oneself the evils and wrongs of others. Not only this; in certain Tiruppugazh songs Arunagiri vehemently criticises and abuses public women with such piercing, forceful and dirty words that they cannot be dubbed as mere 'attributions'. He must have undergone such immense suffering and torture at their hands that he scolds, abuses, criticises and curses them to his heart's content, as though to avenge for the harm they have done to him. But it should not be construed that he hates them. He could not help vividly describing his experiences with them because simply glorifying the Lord for the blessings He conferred on him will not be telling the 'whole truth' unless he also mentions the problems and sufferings that those blessings cured. Arunagiri does not seem to be satisfied with criticising them in a few poems; he takes recourse to it again and again, and one wonders why? But, to understand this one has to go through all his Tiruppugazh songs, then this will become evident. So plentiful are such poems! More than half of the 1300 Tiruppugazhs refers to the prostitutes. Such must have been the immensity of his suffering at the hands of the fallen women that he could not rest satisfied with merely praising the Lord for having saved him from their clutches, but also had to show how much he had suffered. It may appear that he vehemently attacks them as though in a revengeful attitude or that he hates them. Far from it; he is merely saying 'facts' as they are. And telling the truth does not mean he hates them. Perhaps Arunagiri used this method to wean the minds of the promiscuous men from indulgence in them, by indirectly telling them what is behind their alluring smiles and flesh, as he has had first-hand experience of them. This can be evident from T-267: 'Thodaththulakkigal'; T-269: 'Thiruttu Naarigal'; T-677: 'Kanavaalan Koorvizhi'; T-698: 'Kadiya Vega Maaraatha'; T-884: 'Kuritha Nenjaasai'; etc., etc. If one goes through these verses, he will not venture to say that these are 'attributions' or that Arunagiri is scolding the | ||
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