ARUTPERUNJOTHI AGAVAL
SWAMI SARAVANAANANDA.
81. To dowhat he deems
எண்ணிய எண்ணியாங் கியற்றிட
161. Enniya Enniyaangu Iyatruka endru enai
162. Anniyul oangum arutperunjothi
161.எண்ணிய எண்ணியாங்கு இயற்றுக என்றுஎனை
162. அண்ணிஉள் ஓங்கும் அருட்பெருஞ்ஜோதி
Ex
The man of strong mind and conviction are able to finish any work they undertake. The strength of concentrated mind is great. Those who possess this concentrated mind are doing many extraordinary deeds in the world. Yoga gnana Siddhas are mainly using this mind power to all attainments. Some worldly people of rich in material, physical and mental are able to do many things to the admiration of the common people. But all their powers and actions do not stand for long. In due course they will deminish vanish and the people who were admiring them also forget them once for all. Until the Omnipotent grace of god is not known to and realised by men they are trying to obtain name, fame and power for being highly esteemed by others.
The men of grace are the only strongest; their divine strength cannot be compared in any way to that of others. They only can execute any work fully well as they deem. In this manner our Arutprakasar has got that Omnigracious Arutperunjothi by which he can do the best to the whole humanity. He reveals the Truth thus: The Arutperumjothi has been kept exalted in him: and it is to present him what all he deems to do. He is in oneness of god and he has completely given up his egoic spirit; so he in no way deems anything of his own accord. What is the will of god, the very same becomes his deeming, so, it is readily executed by the power of the divine grace.
Arutperunjothi is already existing in the inner abode. But, for the sake of experience, when a man matures in gracious knowledge, the god in a personal form or light appears before him, and enters in him, to stay in the inner abode for ever. Thus our Vallalar too has got the experience in the same way. This is meant by "Anniullogum" (அண்ணியுள் ஓங்கும்) Ann i= coming near, Ul longum = intentionally exalted. This experience is well brought out in an another poem. That is
“ஓங்கார அணை மீது நான் இருந்த தருணம்
உவந்தெனது மணவாளர் சிவந்தவடி வகன்றே
ஈங்காரப் பளிக்குவடி வெடுத்தெதிரே நின்றார்
இருந்தருள்க எனஎழுந்தேன் எழுந்திருப்ப தென்நீ
ஆங்காரம் ஒழிஎன்றார் ஒழித்தனன் அப்போது
நான்தானோ அவர்தானோ அறிந்திலன்முன் குறிப்பை
ஊங்கார இரண்டுருவும் ஒன்றானோம் ஆங்கே
உறைந்தஅனு பவம்தோழி நிறைந்தபெரு வெளியே”
This can be rendered thus:
When I was keeping myself on the 'seat of Omgar' or the soul, my spouce changing his brilliant form into a pure body shape stood before me At once, I raised from the seat and asked him to take his honourable seat But he said, "why do you get up? eschew your selfishness". When I lost my ego, I was unaware of who became who. And there remained both in one form filled in the vast space of Bliss.
82. You have become Itself
நீ அது ஆயினை
163. Meayinai meypporuL vilanginai neeyathu
164. Aayinai endrarul arutperunjothi
163. மேயினை மெய்ப்பொருள் விளங்கினை நீஅது
164. ஆயினை என்றுஅருள் அருட்பெருஞ்ஜோதி
Ex
The practical realisation of god and the path to that are explained here. With pure mind and heart we must earnestly enquire the truth of god as it is. That is, how the Omnipresent God's existence is coming out in us to be understood and where He has made His appearance so as to be conspicuously perceived and caught hold of. Then by continuous thought we should imbibe with the divine light and finally we should experience the Light as 'ourself'.
God Arutperunjothi is existing Omnipresently or everywhere, but it is not coming to our sight anywhere outside but in ourselves alone. If it is perceivable externally, anyone may search it and find out. But it is in the innermost of ourselves; therefore, it is not so easily observed by the extroverts. Hence we have to search in for the divine Truth. We know body, life and soul are one within another. The material physical body is clearly seen, but the life in the body is not perceivable by more sight. The breathing and the movement in the body are signifying the existence of life. On the other hand the existence of soul in the body is neither perceivable nor know able to other senses. But we consider and understand that there must be something beyond our mind's eye; and that something must be independent of anything but controlling all. This independent divine entity is called soul realised by the super knowledge of divine grace.
The men of gracious knowledge felt that there must be some Omnipresent force which is the root cause and effect of the whole universe. By this Omipresent attribute, it was considered to be in this human bodily being and it was finally found out as a small particle in the central head. This mystic divine particle in the midhead is the whole cause and effect of this bodily life. Really this divine particle is our 'soul' atom where the Omnipresent god has come out for realisation. To complete and concentrate upon this soul point, we have to look at it from the middle of the eyebrows. As a preparation to this, we must keep and accustom our mind at the root of the nose. From this point, the mind is diverted on soul and in final stage the mind and soul become one. Now the mind power of thinking will become the power of soul knowledge.
In the lines taken here, three steps are noted. "Meivinai, Vilanginai and Ayinai" meaning reached, stoodby and became. The whole may be paraphrased thus: "By the enquiry of divine soul Truth, after all, you reach the entrance (the point between the eyebrows) to the soul temple, where your soul light is kept burning. Then from the entrance you looked at the light and deeply concentrate upon it, and when you forget yourself of bodily being, you are standing there as that light itself and then at the final stage from the soul point you have blossomed with that light into your full being. Thus you now become the Arutperunjothi itself". This is the full experience of our Vallalar. Upon the gracious plane only this divine experience is possible but nowhere else this can be had.
In the vedanta it is said, "Tatwa masi", meaning 'That thou art'. When this is explained we see; Tat means That, which is God itself: Twam means you, the soul, and 'asi' means being combined. Thus the full meaning is that you and god are one in combination. A vedanta master to his disciple gives this secret instruction, "That thou art", The student is meant to be in acknowledgement of the divine form From the bodily state this soul-god knowledge was imparted to one aspirant who, renouncing the body, concentrated and buried (got himself deep) in the inner stage. Thus the 'Tatwamasi' suggestion makes him to lose his life and divine god experience. Now only the graceful life puts the man in divine experience with immortal life. The lifeless vedanta now becomes enlivened by suddha sanmarga.
83. A comparison to thick honey and pure nector
செழுந்தேனும் தெள்ளமுதும்.
165. Ennir sezhundhean iniyathellamuthu ena
166. Annitththu inikkum arutperunjothi
165. எண்ணிற் செழுந்தேன் இனியதெள்ளமுது என
166. அண்ணித்து இனிக்கும் அருட்பெருஞ்ஜோதி
Ex
Among sweets in the world, honey is considered the best one by many. There are different kinds of honey in all parts of the world. The honey gathered by bees from the flowers of some medicinal plants are very valuable. Pure honey has a good medicinal property. Thousands and thousands of bees by their hard labour gather honey and store up in bee-hives. Men, driving away all the bees, take he honey for their own use. In bringing down the honey combs from dangerous tree tops or high mountain slopes, men under many risks. Honey obtained by such risky process fetches suitable price and is able to do some good to people. The rich only can afford to buy this honey and can derive some benefit. Besides this honey, there are many sweets, nectar-like things and elizir-like medicines to give men enjoyment and long life.
Our Master does not come to publish about all honey and nectar known to the world. He takes or refers all these in making some comparison with the sweetness of Arutperunjothi No thick honey or pure nector or anything like these can be compared to the Almighty power of Arutperunjothi.
In the so called civilized world people are in need of great many material things for the enjoyment of sensuous life. All the new inventions and various productions are not bringing a prosperous and happy life to the mankind. Instead of all these aids, people are more in danger, fear, sickness and destruction. Nature is ever to help all for a good life if at all the people work with true sincerity. God has provided us with good many things for our happy life. Rich and poor are the same in the presence of god. Those who are sincere and merciful can get His Holy Grace by which eternal Bliss will ensure. In the soul and heart of gracious people Arutperunjothi is always more sweetening than any honey and nectar. Truly the man in this Arutperunjothi experience is aware of all in all, so, he never wants to supplement his life with by any other external things. He is self filled with life in bliss for ever.
84. Distress gets out where Siva kept up
சிவம் பெறு சிந்தையில் துன்பொழி.
167. Sindhaiyil thonpozhi sivamperuka enaththozhil
168. Aindhaiyum enakkarul arutperunjothi
167. சிந்தையில் துன்பொழி சிவம்பெறுக எனத்தொழில்
168. ஐந்தையும் எனக்கருள் அருட்பெருஞ்ஜோதி
Ex
Here the word Siva should not e take to refer the particular god of one sect of people who worship Him n the symbolic form of Siva. The symbolic forms of Siva are only latter development of the earlier known 'kandazhi'(கந்தழி) of the old Tamilians. In the latest development the Kandazhi Jothi (கந்தழி ஜோதி) has come to be known as Arutperunjothi. We have to examine all these divine representations in the light of Infinite grace; then only all the truth will be clearly understood. The Eternally space-filled divine light only, was called Kandazhi at first by the old men of third eye: then the very same light was imagined in the form of Siva: and eventually that light has been experienced as Arutperunjothi by the perfect man of Omnigrace - that is our Thiru Arutprakasa Vallalar.
Let us see how that supreme light has been enunciated in three different periods. First Kandazhi was the space filled light out of which a small portion was formed as the soul-particle. And around the soul, this human body of complete knowledge was developed. While the limitless light was taken as Kandazhi, the soul light was represented as Sun, this is the Kodinilai (கொடி நிலை) . And the body form was noted as moon light, this was Valli (வள்ளி) of the past. Thus those great ones worshipped the god of light in these forms without any symbolical representation.
In the next stage where the man lost his third eye, the secret of Kandazhi also faded into obscurity. But the truth of the divine light flashed a little which made the man to imagine the light in the form of Siva Jothi. To him the eternal Omnipresent light was 'sat' (சத்) , from that light, the body of knowledge was created and this is the 'chith' (சித்) attribute of the'sat'. (சத்) In this bodily life the inner divine light was brought to knowledge and by this knowledge of light the man felt a rapturous bliss which is the final blissful stage Sivananda. All these three stages too are in the word Sivam (சிவம்). Si is Sat, Va - is chith and m- is anandam. So this Satchithananda Siva experience was the goal of matured Saivates. But neither this truth was understood nor experience gained by all those adopting different symbolic forms, and as a result numerous scriptures, temples and idols and as a result others came into existence. By all these too, men did not derive the reality in the life.
At this present time, all the truth has come out with full grown stage. God of whole humanity is now Arutperunjothi which is everywhere, and for the practical experience, it is kept up in our inner temple of wisdom. To make our life divine we are not asked to bury ourselves in that inner light; but by unfailing gracious knowledge we must live in oneness of that light, extending our divine work towards all around us.
In all lives filled with sensuous, desire and hatred one is always incurring more troubles than happiness. Even this happiness too is not real except that it is the experience of the deluded mind. To get the real happy life we must transcend to the higher stage of Arutperunjothi at the wisdom temple. To keep the Siva in heart is really meant to live as Arutperunjothi itself in the true wisdom temple which is situated in the heart (or centre) of the head. In this divine life alone, all the distress vanishes and one will get peace and bliss.
To get rid of distress from your self you must firstly get Siva in your heart. The prose version of the first line in this: "Sinthail Sivamperu, thunbozhi" this was asked by Arutperunjothi. In order to avoid all troubles and distress, one must not keep quiet. Because the Sivam is ever actively doing the five items of divine work in the universe. So, the man who keeps that active Sivam should also be ever acive in the world. Thus our god Arutperunjothi not only indeed the Vallalar to keep the Sivajothi in him, but also deigned him to do the divine work blissfully.
In 'Thirukkural' (திருக்குறள்) it is said that all mental worries,cares and anxieties cannot be get rid of unless one keeps the foot of uncomparable god in himself. Whenever you reach that divine foot then all cares will disappear. But now when we take our abode in the Arutperunjothi and live from there, all the cares and distress will completely vanish once for all. This is the great award of god Arutperunjothi to all who come to it.
85. Deigns the need wherever it is required
அங்கங்கிருந்து அருள்வது.
169. Engengu irundhu uyir eathethu veendinum
170. Angangu irundhuarul arutperunjothi
169. எங்கெங்கு இருந்துஉயிர் ஏதெது வேண்டினும்
170. அங்கங்கு இருந்துஅருள் அருட்பெருஞ்ஜோதி
Ex
Our Arutperunjothi is existing fully well or completely everywhere and at all times. This attribute of god is called Omnipresent. Anybody may speculate and say out that God is everywhere; but you should not accept it blindly without knowing the truth as it is. The real existence of god can not be sensed or speculated by anybody: but it is due to come to our knowledge only through His divine grace. This knowledge of Divine grace is felt directly from the light of infinite grace, located in the middle of our head. This gracious light is in the form of a small particle of soul which is the cause and effect or root and fruit of our whole being:
The Omnipresent god Arutperunjothi, though it exists everywhere, for the practical experience is introducing itself in an atomic form over the medulla oblingata in the head. This soul atom of divine light itself has been evolved into all our knowledge, life and body. Hence our true being is the truth of that divine light itself. This truth may be scientifically understood by anybody. If we exert ourselves to live this soul life from the very point we can practically experience the divinity. So we can sincerely accept the god Arutperunjothi's Omnipresence everywhere.
From the very beginning of the creation of the universe, our Arutperunjothi god is keeping Himself completely filled in the whole space and at the same time in each and every particle of that space too. His whole being began to evolve and reveal its truth in the final stage. This space filled Arutperunjothi particles in the beginning were surrounded by elementary material forms. After a long time when the life energy was produced from the soul particle, that life force attracted and transformed the material forms into organic biological bodies. In the human body alone that divine soul force developed into mental, spiritual and gracious knowledge stages. This gracious knowledge of us is nothing but the gracious force of the divine light or Arutperunjothi itself.
It is only in the human life among all biological lives that the work of god Arutperunjothi is to be recognised. In this boundless universe, we do not know or cannot even imagine how many millions of habitable planets are there, and in each such planet how many billions and trillions of lives are there. But our Arutperunjothi god is existing and ruling eternally from each and every life. By His Omnigrace He is providing all the needs of all the lives at the appropriate time of their real inner demand. What a Omnigracious power this is !
The sensuous man, does not know the omnipresent god and His gracious actions. He likes some things and hates some other things. When his demand is satisfied he feels joyous and contented and if he does not get what he wants, he feels sorry and frowns. God only knows the real needs of everyone and supplies them even when they are not asked for. Therefore it is good to leave all our desires to His gracious disposal; then, everything will be happening by His command which will also be our real demand. The lives developing within some seeds and nuts, frogs inside of some stones and some other hibernal lives are looked after and provided with the real needs by the grace of god. So why should we doubt in His gracious; help towards us? If we are working sincerely in our duty, He will provide us all in time our real need.
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