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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| down -- can we call it Avirodha or non-hatred? Is it love? Certainly not. So, the Wisdom-sword of Avirodha does not seem to mean non-hatred, but non-opposition. 'Virodha' means opposition and A-virodha means non-opposition or 'no opposition', i.e., that which has no opposition or that which cannot be opposed by anything or against which nothing can stand. So it means nothing can stand before Wisdom; darkness or any dark force cannot oppose or stand against Light or Wisdom. Darkness can hide itself away from light; but if it dares to come close to light, we know what will happen to it; it will get dispelled, i.e., cut to pieces and thrown away. So, after Arunagiri got the sparkling Wisdom-sword of A-virodha or non-opposition by the Lord's grace, he was freed from the dark forces of lust and fear of death, and it does not mean he hated public women or Yama. 2. (a) As regards Sri Pillai's views on T-26 and Kandar Anthaathi-31 (see page xxix) I may quote from Sri Sadhu Anuvanandaji's article "Life of Sri Arunagirinathar", published in the 'Sri Vallimalai Tiruppugazh Sacchidananda Swami Centenary Jayanti Souvenir' (1970), as follows: "These are not formidable objections, for Arunagiri as a Gowda Brahmin may be permitted to partake of certain animal-food by the rules of his caste, but even then Arunagiri deplores his indulgence in it. Even a Brahmin could condemn animal-sacrifices in Yajnas as they have become scarce at the time, being disapproved by the better class of Brahmins. Thus, the statements that Arunagiri ate meat and yet condemned Brahmins eating meat are neither irreconcilable, nor do they nullify our claim to Arunagiri being a Brahmin." Apart from the above reply, we may offer one from another point of view, which would appear to be more appropriate and convincing, too: Arunagiri's confession of 'eating meat with eagerness' only hints at the fact that he did belong, by birth, to a non-meat-eating caste (a Brahmin) and that his eating meat was only accidental, i.e., in and due to the company of courtesans "who drink and eat meat" (T-391: 'Soodu Kolai'); "who are dirty ones that give stimulating and intoxicating food-stuffs as diet" (T-677: 'Kanavaalang-Koorvizhi'); "who commit murders, who spoil the high and noble births of people, who have no regard for the caste-distinctions" (T-817: 'Vangaara Maarpilani') -- whose association is the cause for the five great sins (Pancha-Mahapatakas) and many other vices, from which meat-eating cannot be excluded. And, Arunagiri's condemnation of the Brahmins' merciless acts of himsa or cruelty of killing goats in Yajnas, only, again, hints that though he belonged to the Brahmin caste, yet, he condemned it because it is an act of cruelty which deserves condemnation whether done by Brahmins or others. In both these statements, Arunagiri has stated bare facts, - facts as they are, for which act he is outstanding. A Brahmin openly confessing that he ate meat, and at the same time condemning the Brahmins' merciless act of killing animals in sacrifice enhance his greatness, for who but Arunagiri would venture to state facts so frankly? He is an exceptional | ||
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