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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| of a beggar. We have also seen that neither was there a need for him to become a parrot nor did he ever become a parrot. Incidentally, it may be pointed out that these songs also reveal Arunagiri's state of Advaitic Realisation and his concept of God; the Murugan that is addressed in all his Tiruppugazh songs is not the cult-God, though addressed as 'Murugan', etc., but the Absolute that is beyond all cults. That is why most of the Tiruppugazhs end with 'Perumale' (பெருமாளே,) which means 'The Great One' or 'The Supreme Being'. "Perumal' may be regarded as the Tamil equivalent of the Sanskrit word 'Brahman', the Absolute. Surely, the Omniscient Lord knows the intention of the saint in that prayer of T-425 that it is for the highest state of Saayujya and would interpret Sukha-Svarupa as the state of 'Bliss-embodiment' which is Saayujya and not as the parrot-form. To say that the Lord granted Arunagiri 'Sukha-Svarupa' or the form of a parrot which would fulfil both the meanings, i.e., 'form of a parrot' and 'Eternal Bliss', would be a totally meaningless misinterpretation and imagination, just to suit one's purpose. The two cannot go together as already explained. Above all, this prayer of the Tiruppugazh is only for the final attainment, not for going to heaven to fetch Paarijata; nor did the Lord grant Arunagiri the body of a parrot in fulfilment of this prayer, it was the outcome of Sambanthandan's evil design. Even the king did not ask Arunagiri to go as a parrot but only wanted him to get the flowers, which he could have done without going to heaven. It is only authors who believe in the traditional/hearsay stories as well as Sri Pillai who say that Arunagiri entered the dead body of a parrot and went to Devaloka. There is no internal evidence for any of these. They are only stories foisted upon Arunagiri for achieving their own ends, but made to appear as though the Lord granted it. Even though there are no internal evidences, yet Sri Pillai, who bases his research work on internal evidences, accepts only such ideas from the Traditional or 'karna-paramparai' account that suit his purpose. Strange indeed! One, therefore, wonders why does he want to accept these stories? Perhaps, only to support his interpretation of 'Sukha-Svarupa' as the 'parrot-form'. But, why he and other authors are so keen on the parrot-form of Arunagiri? Maybe because they think: "There is a parrot on Devi Meenakshi's arm; why not we have one on 'our' Lord's arm also." Sri Pillai further says that on return from heaven, not having found his body, the Arunagiri-parrot, after restoring eye-sight to the king, remained on the arm of Unnamulai Devi at Tiruvannamalai and sang the 'Devendra Sanga Vaguppu', then flew and settled on the arm of Lord Murugan at Tirutthani and sang the 'Seer-Paada Vaguppu', 'Vel Vaguppu', etc. The 'Tiru Vaguppus' are 25. There is no reference to sex in any of them, and also no reference to fear of death (except in a few). Hence, Sri Pillai feels that the 'Tiru Vaguppus' might have been given after Arunagiri became a parrot! But, everyone knows that birds and animals also have all the instinctive needs and urges which the human beings have, viz., hunger, thirst, sleep, answering calls of nature, sex and fear of death. Moreover in the 100 verses of the Kandar Anthaathi also, there is no reference to sex in any of them, | ||
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