ARUTPERUNJOTHI AGAVAL
SWAMI SARAVANAANANDA.
91. Offers to devotees
அடியருக்கே தருவது.
181. Sediyaruth theethida theakamum poakamum
182. Adiyaruk keatharum arutperunjothi
181. செடியறுத் தேதிட தேகமும் போகமும்
182. அடியருக் கேதரும் அருட்பெருஞ்ஜோதி
Ex.
It is the Almighty divine will to lift all to the highest blissful plane through the life of worldly experiences. According to this will, all the divine laws and regulations are framed and implemented. He who is aware of this common law of god, sees, it is implemented everywhere in all times. This divine law giver existing in and out of all, is ruling the whole universe without any interruption.
From the soul temple of each person, our Lord Arutperunjothi by His Omnigrace is ordering for all the needs or the worldly life experience Unaware of this action of god, many people are annoyed themselves for all situations around them. There are some, easily getting on in the life with all needs of health, wealth and pleasantness But that sweet life comes to an end sooner or later as predetermined by the law. Therefore one should not be worried too much or pleased very much in his sensuous life, but he is to keep the divine light in him, and by its gracious guidance he should make his life peaceful and prosperous by enlightening all who approach him. By such a divine gracious life alone the inner light of grace will expand to occupy all the mind, life and body of the man. Thus a new divine life of grace will come to the man and all the past destiny and defects are put an end to.
God Arutperunjothi especially offers to his gracious devotees, the light of Infinite grace by which all the past sins and present troubles and defeats are completely washed away. After this redemption, the gracious devotee is offered a pure body of divine light and a blissful life for eternity. This is the meaning we get from the two lines here.
92. Divine Bliss to the man of Love divine
அன்பருக்குச்சுகம் தருவது.
183. Thunparuth thorusiva thuriya sukandhanai
184. Anparuk keatharum arutperunjothi
183. துன்பறுத் தொருசிவ துரியசுகந் தனை
184. அன்பருக் கேதரும் அருட்பெருஞ்ஜோதி.
Ex.
The man of pure love gets the supreme Bliss. But it is hard to know what the pure love is, and which the pure Bliss is. We think that there are so many great men of pure love in the world and they are enjoying a blessed life of Bliss. In the mean time it seems, many good people too are suffering too much and are passing away like others. On the other hand, many unwholy man of mean character are seem to live a good happy life! Why all these? Because we are judging all from a mentally deluded plane and we do not exactly know the truth lying at the bottom of each happening. God's gracious law and order are not so easily detectable by any one.
Ordinary sensuous people, by passing through the life of pleasure and pain, at last come to understand the divinity in himself. The inner divine is the human being, knowledge and bliss or Satchitananda (சச்சிதானந்தா). So this man of realisation never likes to divine pleasure from anything outside; instead he renders enlightenment to others for which action the inner divine itself takes charge of him and performs the selfless help to others. This selfless deed of love establishes and expands the Satchitananda (சச்சிதானந்தா). experience in the man serving others and begins to stay in that person. This true Ananda (ஆனந்த) experience only is the real bliss, every one is to attain in the end. At this point the man gets free from any trouble and calamities.
The true man of divine love is offered such a great bliss, which is called Siva Thuriyasuka (சிவ துரிய சுகம்). This Thuriyasuka (துரிய சுகம்). is bliss that will be experienced on the upper plane of divine grace. This is not known to an ordinary man in waking stage or in dreaming stage. And there will be nothing felt in the deep sleeping stage. Over this third stage there is the purely inner felt soul experience which is called the Thuriya (துரிய) or the fourth stage. A man of this level never loses his awareness even though his body lies in sleeping state. In this fourth stage when the love divine is lit up, the man experiences the bliss of Siva Thuria.(சிவ துரிய) This is called Sivanubhava. (சிவானுபவம்). This blissful experience is offered to this real Anban (அன்பன்) or personage of love.
The above mentioned Sivananda (சிவானந்தா) experience was offered to an aspirant of pure Saivism (சைவம்) who in the end dissolved in the light of Siva, losing himself completely. But by the Omnigrace of god a man is able to live in Sivananda (சிவானந்தா) experience for ever. This highest blissful award has been offered to our Vallalar by Arutperunjothi god. So this divine personage is really the Anbar (அன்பர்) who has been relieved of all troubles and distress.
Therefore for the whole humanity to be freed from all calamities and dangers, the light of Love divine is to be lit up in the soul of every one and that light must be spreading its multi rays on all sides to love and make live our fellow people. In this loving life the world will experience all goodness eternally. Then there will be no such irregularities in the life of people as at present. The suddha sanmarga is guaranteeing this blessed life to the coming world.
93. It is all the common, special, new and old
பொதுவும் சிறப்பும், புதியதும் பழையதும்.
185. Pothuvathu sirappathu puthiyathu pazhaiyathendru
186. Athuvathu vaaiththikazh arutperunjothi
185. பொதுவது சிறப்பது புதியது பழையதென்று
186. அதுவதுவாய்த் திகழ்அருட் பெருஞ்ஜோதி
Ex.
The one supreme Arutperunjothi is existing eternally everywhere and that one being alone from the innermost of all things, lives, persons, forces, virtues and experiences is evolving and involving for the realisation of divinity.
Because the One god only is expressing out in each and every form, all forms are general or common to Him. So, He is said to be all in all. He is everything and there is nothing but Him. We cannot say that God is in this or in that form only: nor can we say that god is here only or there only. He is existing in the innermost of every being and exposes His outer nature into different forms and forces for the time being, and then they are left to destruction and deformation. Through each of such form god's exposition was only a very very small power for a temporary show upon the face of the universe. In no one form it came out to make His full appearance here. Therefore we can not specify Him, in a definite form. But we can say firmly that god is expressing out in some divine personages or holy people in order to propagate and spread the truth in the world. Then such manifested forms may be taken as some special forms of god. To some degree this idea of special forms of god can be accepted. Because they too lived with some special power for some time and disappeared. Therefore no form can be held as an eternal special form of the Almighty.
Till now we have come to understand that god has all forms either common or special, and they are not possessed of divine attribute of Eternal Almighty power. Hence we know good has no permanent special shape as His own for eternity. But this determination of ours is changed by the advent of our Thiru Arutprakasa Vallalar. Because, the Eternal Arutperunjothi god Himself who was till now ruling permanently from the innermost of everyone has completely exposed Himself into the developed pure light body of Ramalingar. This body is in fact a permanent representation of god Himself. From this special form of Arutprakasam, Arutperunjothi god is continuing His Eternal universal work through the special form of Arutprakasa Vallalar. Hence to the Almighty god, who was till now only in the eternal common form, a special form of Arutprakasam also has come out to exists and fulfil His divine work in the world.
We must know god is always only one supreme Being; he lives through each and every soul; although He has assumed the Vallalar form of Arutprakasam, there has been no change in His supreme Singularity. By his attainment of divine Arutprakasa form our Vallalar did not become a second to the Almighty. Our god is ever singularly, though He comes to live permanently through one Vallalar or through any number of persons in the world. Therefore god is now in possession of an impersonal common form as well as a personal special form to the new experience of man.
Each form of god is created, sustained for some time and destroyed. Thus this triple divine work is going on from the beginning of the universe At the creation of a form it is new, from the next moment it becomes old. All the past that came and went are old and all that is coming and will be coming are new. But these are all on the changing face of the external. So the internal changeless One is Eternal and permanent. Therefore all the old and new forms assumed by god are only like surging and ebbing tides of the ocean.
Hence our god Arutperunjothi only is in all the common special, new and old forms coming out to the sense knowledge and experience and final emancipation of the humanity.
94. The grand light of wisdom on the seat of true knowledge
பரையாதனத்துச் சேதனப் பெருநிலை
187. Seathanap perunilai thikazhtharu moruparai
188. Aathanath thoangiya arutperunjothi
187. சேதனப் பெருநிலை திகழ்தரு மொருபரை
188. ஆதனத் தோங்கியஅருட் பெருஞ்ஜோதி
Ex.
God is Omnigracious and Infinite Light existing in the whole of the vast universe. This true knowledge of Almighty has come to our mind at a time of so much external and internal developments in our human bodily being and life. Before this stage, even though all the divinity was already existing eternally there, it was not in a position to be recognisable and publishable. Let us review this developed position from the very beginning.
In the beginning there was the divine light filled in the whole space without any form or unseen and unknown force. From that void like space, the air, fire, water and earth have been evolved, and upon this earth all mineral, material things, physical bodies, vital energies, intellectual powers and spiritual knowledge and finally the god's grace have come out and got up this gracious plane wherefrom we are enabled to acknowledge the Divine Arutperunjothi everywhere. Hence in the commencement, the boundless space though appeared void, now it is clearly understood that everything of the universe must have been in a very very subtlest stage as if there was nothing but vacant.
Our self knowledge and divine truth are emanating from the central mystic light atom atop the medulla oblongata. This atom of light is not any kind of one, known to the common man. This is the divine light of Arutperunjothi eternally filling the whole universe. It is with full power and complete in the divine attribute shining as a soul-particle from this seat of knowledge. The preparatory work of this seat of divine knowledge has been extended till this day. In this bodily life at this time the knowledge of Divine grace is spreading from this light. This seat is called "Parai athanam" (பரையாதனம்) , Parai (பரை) is the power or sakthi of Paran (சக்தி அல்லது பரன்) or great and highest being god himself. Because this highest divine being has taken this as its holy abode, this is praised as Parai athanam (பரையாதனம்). Indeed athanam (ஆதனம்) or adhanan (ஆதனன்) or asanam(ஆசனம்) is a seat. In this bodily life alone this seat serves as Paraiathanam (பரையாதனம்) on which, the light of grand gracious knowledge is emanating its multi rays to transform ourselves into forms of gracious light being.
This divine light particle which is the supreme entity of highest wisdom, has taken its holy throne only at this place. When we obtain His Holy grace, wholly we will be living in oneness of that Light - the Arutperunjothi. Nowhere but at this holy seat everyman is due to be crowded for ruling the whole universe with full power of Omnigrace. To our Vallalar this seat has been offered and here he is crowned to rule the world and establish the kingdom of Arutperunjothi
95.Omgara destroys Angara
ஆமயத்தடைதவிர்ஓமயத்திருவுரு.
189. Oamayath thiruvuru vuvappuda naliththenak
190. Kaamayath thadaithavir arutperunjothi
189. ஓமயத்திருவுருவுவப்புடனளித்தெனக்
190. காமயத்தடைதவிர்அருட்பெருஞ்ஜோதி
Ex.
The natural state of Soul, though divine in itself has got no practical experience. Because, only at the full development of gracious knowledge in the human life, the soul gets the self knowledge, and only by living the soul-life in a gracious spirit it can have that divine experience.
In the beginning of void space-filled stage, the existence of the soul and its surrounding matters were not there. It may be considered all were in inconscient state. Even in the developed stage of the universe, the soul knowledge was yet to bud and blossom in the human mind. The mankind has just come to the level of soul knowledge in the mind of our yoga gnana siddhas. By this knowledge and the direct contract of the soul, the man has been enabled to give out many philosophies, religions, arts and sciences: all of these have produced a glamorous and deluded world community at present. The soul power is great indeed but that power is to be implemented to bring up a new divine blissful life upon this planet. By the grace of god the soul truth is now viewed from a new stand point which is at the highest level of Omnigrace o god. Till this day, the eternal and powerful divine soul was thought to be the man's real being, and the bodily being to be unreal and temporary. The higher and unnatural attainments of man were drawn out of the soul and exhibited in the world. The public also greatly appreciated in astonishment and admired at the wonderous production of soul power. But those who did not believe the divine soul and its extraordinary power, never took so much interest in all these, but developed their sensuous life filled with dangers and disasters. Therefore, neither the man of soul life nor the man o sensuous life was able to lead a peaceful and happy life in the world. The divine soul light should have put the man in a real good life, but it did not. Why?
The soul knowledge of man was not correct. He thought his soul life only was real, and the bodily one was to lie eschewed. Such a thought and deed were due to ignorance and egoism of the man. In fact the soul is really a small particle form of god Almighty's full representation. Therefore soul is god indeed, who has assumed the human bodily form and life for the purpose of realisation. In this soul god's exposition where is man? There is no man at all; man is neither a bodily being nor a soul being. Only the god Almighty is existing and expanding in both the soul and body form. Hence there is god alone but none other. If so, you may ask, "are we not existing?". Yes, we are; but not other than god. Though god is both the soul and body, unaware of this fact, we are holding this soul and body as ours. When we are aware of this truth, we acknowledge, our whole being is that divine soul and body in one form. Thus we must view the truth from the divine plane avoiding our selfish ego.
From the higher divine plane we have to make a new life of grace. In this new life man is fully relieved of his ego by the divine Omnigrace. That ego spirit was a great hindrance to know the reality of soul's divinity and god's grace. The egoic man was till now living in sensuous life or most respected spiritual life. In both of these lives no supreme goodness resulted to the world. It was a great hindrance to the divine soul life. This spiritual hindrance is noted here as "Amayath thadai". (ஆமயத் தடை) Amayam (ஆமயம்) is soul's nature or spiritual and 'thadai' (தடை) is hindrance. This preventing force is to be removed by the Omnigrace of god. This is said as "Omayam" (ஓமயம்) which is the power of Omgara pranava (ஓங்கார பிரணவ) or divine grace.
Our Vallalar made his life from the gracious plane. To him god Arutperunjothi offered the Omnigracious light, which had expanded from the innermost and covered his whole being. Thus his body was completely changed into a gracious one. This gracious light body or Arutprakasa form is termed here as "omayath thiruvuru". (ஓமயத் திருவுரு) This is also called as pranava dega or Sukha vadivam (பிரணவ தேகம் அல்லது சுக வடிவம்). The egoic soul life living in "Ahamkara" or Amgara (அஹங்கார, ஆங்கார, ஆம்கார) is changed by the life of grace into Omgara. (ஓம்கார)
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