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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| their lure. They are those Tiruppugazhs in which Arunagiri vividly describes his deep involvement with the prostitutes and the sufferings and humiliation he underwent under their spell, and prays to the Lord to save him from that predicament: --- T-1023 'Irut-kuzhalaik', T-108 'Kaaraninthavaraip', T-685 'Kaarcchaar kuzhalaar', T-118, T-172, T-134, T-979, etc., etc. When people, who are already fallen into their clutches and suffer, and want to free themselves but unable to do so (not having the will-power), hear/sing those songs, they touch their hearts as they exactly portray their condition. They lift them up from their state of helplessness and infuse hope into them. Then they start singing those songs, praying fervently from their hearts. The Lord cannot but hear such prayers and eventually they are saved from the prostitutes. Fourthly, in some of the Tiruppugazhs Arunagiri profusely thanks the Lord for granting His Feet or such other blessings which saved him from attraction for sex and the courtesans: T-426 'Paaravida mutthappa', T-360 'Kaamaatthiramaagi', etc., etc. These and similar songs are meant for those who have been saved by the Lord in some way; when they sing such songs, they are like gratitude-filled thanks-giving to the Lord and also they act as safeguards against falling back into the evil way once again. Fifthly, there are songs which simply glorify the Lord without any reference to attraction of sex, etc: T-106 'Apakaara ninthai', T-168 'Kadalai poriyavarai', and other categories. Thus, we find a curious mixture of all the above categories even in the few compositions given in the span of a few days in every town/place. Unless we understand them in the above manner, it is difficult to explain the mixed nature of Tiruppugazhs. Inability to see in the above light made one author to remark: "Among Arunagiri's compositions, those that do not contain prayers to overcome the attractions of sex or the fear of death, may be said to have been sung after he attained Brahmic wisdom." Then, how will he explain when in one song Arunagiri thanks the Lord for having saved him from sex-attraction and in the very next song he prays to Him to rescue him from the courtesans, given in the same town within a few days' time or even on the same day? And, again similar songs are given in the next and subsequent places! Does it mean that he attained Brahmic wisdom in one place, then lost it, and again attained it in the next place and lost it, again and again! No, because, Brahmic wisdom attained once can never be lost. The songs he gave in each town or area were primarily meant to help the people of the different category of that town/area. Hence we find so much repetition of the descriptions of courtesan women, their behaviour, sufferings from them, prayer for and freedom from their clutches by Lord's grace, etc. in his Tiruppugazh songs, as these songs were given during his pilgrimage, at different places. It is like a learned speaker giving talks on the same subject at different towns, almost repeating what he said in the earlier towns again and again, though with some minor changes, as the audiences are different. So we find this assortment of songs to cater for the needs of people in every situation. It is not that all the songs are meant for everybody or for one and the same person at the same time. Some songs will appeal to some at one time, and other songs at another time. But every Tiruppugazh is calculated to help | ||
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