THE ESOTERIC
KANDAR ANUBHUTI
OR
THE SECRET TEACHING ON
GOD-EXPERIENCE
(A Treatise on Adwaitic Realization)
OF
SAINT ARUNAGIRINATHAR
| THE ESOTERIC KANDAR ANUBHUTI OR THE SECRET TEACHING ON GOD-EXPERIENCE (A Treatise on Adwaitic Realization) OF SAINT ARUNAGIRINATHAR | |
 | by N.V. Karthikeyan |  |
| verses contents 7 8 9 10 11 12 13 14 15 16 .. 22 this verse in PDF version (4 parts) p-1 p-2 p-3 p-4 complete download of this book |
VERSE-12 செம்மான் மகளைத் திருடும் திருடன் பெம்மான் முருகன் பிறவான் இறவான் சும்மாஇரு சொல்லற என்றலுமே அம்மா பொருளொன்றும் அறிந்திலனே.Semmaan makalaith thirudum thirudan, Pemmaan murugan piravaan iravaan Summaa iru sollara endralume, Ammaa porul onrum arinthilane. The Stealer who kidnapped Valli, the red-deer-born; Commentary When the four Kumaras (mind-born sons of Brahma) approached Lord Siva (Dakshinamurti) for instructions on Yoga to attain Him, the Lord explained the stages of Yoga and when the final stage of 'Samadhi' was to be taught, He remained in Supreme Silence, i.e. entered into 'Samadhi', and made them too 'be Silent', i.e. enter into Samadhi. He revealed that state to them, not through any instruction. Samadhi is supreme silence and He gave the instruction on Samadhi (i.e., to 'be silent') by Himself being silent. This is the mystery of revelation. The above is an example for purpose of understanding. Being the mind-born sons of Brahma, the Kumaras were highly pure souls, untainted by worldliness, ready for entering into Samadhi. But the seeker is still in the initial stage of Sadhana, he is not as yet fit or ready to experience the actual Samadhi. So, the Guru 'gives' him a glimpse or temporary experience of Samadhi. How did he do it? The method of doing it is somewhat like this. The Guru will ask the seeker to sit in front of him, close his eyes and think of God. He too closes his eyes, withdraws his senses and mind, and enters into Samadhi. In that state of Samadhi he becomes 'sollara' -- 'without speech', which includes the stilling of all the senses and the mind. So, he goes into Samadhi which is real silence -- 'sollara'. (Pessa Anubhuti of verse-51). He then enters into the seeker's mind or self and induces that Samadhi in him and thus makes him 'be silent' -- 'summa iru(tthal)'. He gives him a temporary Samadhi experience. Then ('endralum') what happens? The seeker loses consciousness of his body, the surroundings and of the phenomenal world; he is not aware of anything -- 'porul ondrum arindhilan'. The Guru manifests himself as the seeker's very consciousness (Guru is God Himself will be seen in the next verse) and thus 'instructs' silently. God-consciousness supervenes in Jiva-consciousness, the instructor and the instructed become one. Thus, the Guru himself going into Samadhi is 'sollara (sollal)' (silent instruction); he entering into the seeker and making him go into a temporary state of Samadhi is the instruction to 'be silent' ('summa irukka seithal'). Thus the inducing of God-consciousness in the seeker is itself the speechless (sollara) upadesa as well as the instruction to (summa iru) 'be silent'. So, this instruction to "be silent" was given 'Sollara' (without speech). He did not 'tell' the disciple to be silent or quiet. It was not a verbal instruction, not even a thought-transference. It is a mysterious spiritual "happening" -- a process of the Self by the Self, through the Self. The Lord or Guru reveals Himself as the seeker's Self. It is an act of divine grace and not attained by mere human effort. Lo! In this spiritual awareness, the Jiva is not and the world, too, ceases to be, for the time being. Thus, God/Guru revealing Himself in one's heart as supreme silence or the Self is "speechless upadesa" (sollara upadesam); the simultaneous absorption of the Jiva-consciousness is to "be silent" (summa iruththal); and the consequent non-awareness of the world is "to know nothing" (porul onrum aridhal illaamai) -- all which occur simultaneously -- which is, in essence, the spiritual significance of the Lord's stealing Valli. Murugan went to where Valli was at mid-night and stole her when her relatives were all asleep. Even so the Guru/God enters the heart of the seeker (Jiva) and (steals it) gives Samadhi experience at dead of night, i.e., when the senses and the mind are silent. Finding that in spite of his instruction (verse-8) on the nature of Reality, the seeker was still highly disturbed (verses 9 and 10), the Guru not only gave him suitable instructions again (verse-11) but also to convince him gives, as explained above, a glimpse of that Reality (Meipporul) by his spiritual power -- a baffling experience of non-dual Awareness. How did he give it? Not by any verbal instruction but by silence (Sollara-சொல்லற) He made him 'Be Silent' (Summa Iru-சும்மா இரு), by which (endralume-என்றலுமே), he exclaims (Ammaa!-அம்மா!) he knew nothing of the phenomenal world, (Porul ondrum arinthilane-பொருள் ஒன்றும் அறிந்திலனே) -- neither his body nor anything of the objective world! But then what did he experience? That he himself gives out in the next verse when he returns to normal consciousness. That the Experience was given by the Lord Himself (in the form of the Guru) was also revealed to him in that state. What a wonder! This is usual with great Masters. Sri Ramakrishna Paramahamsa, by a touch, made his disciple Vivekananda fly into an ecstasy of spiritual Awareness; in that state he saw nothing but consciousness everywhere. But it is not attainment of the Goal; it is not God-realisation. It was a temporary state "given" by the Guru only to convince the seeker of the existence of higher spiritual experiences and of his supernatural powers, so as to infuse confidence into the latter's disturbed mind of his competency to lead him to God-experience. This temporary state also gives the aspirant an insight into the nature of God and Guru, which he reveals on return to normal consciousness, in the next verse. This verse reveals Arunagiri's extra-ordinary capacity to express the highest Truth in simple terms. Saint Thayumanavar is all admiration for Arunagiri over this capacity. The Lord is the glorious One. His glory is beyond human understanding. He is Immortal, Birthless, and Deathless. He is not born nor does He die like us, forced by Karmas. But the Lord appears in a human form out of His free-will for the sake of His devotees, which is called an Avatara (descent of God for the salvation of man). God manifesting Himself in the relative realm is Avatara. It is, in the higher sense, the descent of God-consciousness for the ascent to it of the Jiva-consciousness. In verse 6, we have already seen the birth of Valli, through the deer. Valli developed intense love for the Lord from her birth and it grew with her age. Knowing this, one day Lord Murugan went in disguise to the corn-fields where Valli was protecting the crops and tested her devotion to Him in many ways. Being pleased with the steadfastness of her true devotion to Him, the Lord revealed His true identity and assured that He would soon come to her home and accept her in marriage. Accordingly, Valli was eagerly awaiting the Lord's coming, day and night. In the dead of night, the Lord went to her home when everyone else was fast asleep, took her away without the knowledge of anyone and made her His divine consort. Hence, He is referred to as the "Stealer of Valli." Indeed, the Lord is the greatest and real stealer, as He snatches away the hearts of devotees. The stealing of Valli at midnight has a spiritual significance too. Valli is the Jivatman -- the soul aspiring for communion with the Lord. When the Jiva is determined to attain the Lord and engages itself in earnest Sadhana, the Lord tests the Jiva in a variety of ways and finally gives assurance, by way of inner spiritual experience and conviction, of accepting the soul, as He did in the case of Valli. The soul now awaits the blessed moment and is ever vigilant; and the Lord appears when it is the dead of night, when all are asleep and everything is silent. When it is all night to the senses, the mind and intellect, i.e., when they cease functioning on account of their powers having been withdrawn and consumed in the fire of the Jiva's aspiration for God, God snatches away the soul -- the higher spiritual consciousness takes possession of the Jiva. Herein is revealed the secret that the awakening of the higher spiritual consciousness (which is the appearance of the Lord) is possible only when the outgoing tendencies of the senses, the externalising nature of the mind and the objectifying character of the consciousness are withdrawn and centered in the heart, which is the abode of the Self. |
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