ARUTPERUNJOTHI AGAVAL
SWAMI SARAVANAANANDA.
101. True path of religious scriptures
வேதாகம மெய்வழி.
201. Evvazhi meyvazhi enpavea thaakamam
202. Avvazhi enakku arul arutperunjothi.
201. எவ்வழிமெய்வழிஎன்பவேதாகமம்
202. அவ்வழிஎனக்குஅருள்அருட்பெருஞ்ஜோதி
Ex.
Divine Truth is called 'meipporul'.(மெய்ப்பொருள்) This is self existing one supreme being, It has all powers and actions to bring out His truth in the eternal blissful life of man. That truthful divine force is executing all the works of universe; but that working force is not correctly judged by the ordinary or extraordinary mind of man.
Ordinary reasoning mind imagines or speculates about god and His truth, and some paths are followed to get the blessings of the divine for their success and happiness in life. But those divine paths do not take the followers towards the real end. Because all those religious paths are only the outcome of some masterminds not developed above the spiritual level, from where the divine truth is observed clearly to some extent but not fully realised and lived by the masters. All their paths were not without truth, in other words, those ways were not all wrong or falsehood. God did not show the wrong path and thereby deceive His devotees at any time. He revealed them only the truth or right path, but the wise heads of those days were unable to understand the real meaning of words and their goal too was mistaken. In a sense it was also not their mistake, since the development was considered as completed at that level; and hence, the meaning of the truth evolved only to that degree. Now, to the same truth the new meaning is evolved to give some higher benefit of eternal blissful life, which was not even dreamt before by any of those old masters.
The old religious scriptures or 'Vedhagamas' (வேதாமங்கள்) though not complete in offering guidance to humanity, were holding their goal of divine end for the man. So they were true guides to them. Our Arutperunjothi alone was instructing them in those days and the very same jothi is revealing this new meaning of the truth at present. Therefore each path of them, which was held true was correct and it is conspicuously understood as the supreme truth which is the path of Arutperunjothi.
The old paths were leading people from the external or lower level towards the internal or higher level of god. Because all these paths were artificial and unnatural and based upon drifting planes, no man was able to walk straight into the kingdom of god. All these paths ended very long before the divine destination or goal. God is in the land of eternal life, which is extending from the innermost without the sensuous knowledge of man. Till now, those who took earnestly to the old paths were supposed to have attained or reached the goal but they did not live in this world with that eternal blissful divine experience. It may be true indeed that god might have kept those freed souls in Himself, but they would not have any life to enjoy the divine bliss. Those paths were right upto the point of merging of souls in Himself.
But now man has come to the knowledge of grace which has made him acknowledge to be in oneness of god, in that divine plane. Therefore he needs none of the old path to obtain godly life. He is to make a divine life from that plane; i.e. he must develop the gracious power of god by extending stainless love towards all around him. This gracious life with divine experience will be continuing for ever. Hence this new means and endless end are the outcome of 'suddha sanmarga' (சுத்த சன்மார்க்கம்) . Even though it is said as a 'margam' (மார்க்கம்), in fact it is not a path like one of the old paths. A different meaning of path or way is conveyed now in our suddha sanmarga. (சுத்த சன்மார்க்கம்) Here we have to take it as a way or method or mode of life. Hence, in those days the old paths were true to the then men of wisdom; but nowadays this suddha sanmarga(சுத்த சன்மார்க்கம்) with its new interpretation of way of life only is true to us. The old ways were begun at different points or from different persons, so they were many and various. But the suddha sanmarga(சுத்த சன்மார்க்கம்) is opened from one supreme god; so, it is one and it will be without change in its basic principle. But there may be some clarity, and simplicity in utilisation of the same method in the coming future.
Vallalar's finding of suddha sanmargam (சுத்த சன்மார்க்கம்) is based on Arutperunjothi and Taniperungkarunai (அருட்பெருஞ்ஜோதி தனிப்பெருங்கருணை) . This begins with Arul (அருள்) from inner soul and extends to the whole of the universe. In the universe the Jothi (ஜோதி) expanded into fives of elements, energies sages, actions and so on. All these fives are subservient to the power of supreme god i.e. Taniperungkarunai. ( தனிப்பெருங்கருணை) A suddha sanmargi (சுத்த சன்மார்க்கி) lives from the inner stage of grace extending his work in the whole universe. This suddha sanmargam (சுத்த சன்மார்க்கம்) is again simplified by the formula of Daeiou (தயவு). This is only a simplification of Arutperunjothi Tanipperungkarunai (அருட்பெருஞ்ஜோதி தனிப்பெருங்கருணை) . by a different word. Because, 'Arul' (அருள்) and 'Daya' (தய) mean the same as grace: And the whole penta power (or the power of five) of Jothi and Tanipperungkarunai ( தனிப்பெருங்கருணை) . can be represented by the fifth vowel along with 'va' the gracious consonant letter i.e. vu = வு added to Daya (தய). will represent Dayavu (தயவு). For the sake of convenience this is spelt Daeiou (தயவு). . Dayavu (தயவு). In this, D is divine body (here our soul) from which the five vowels are pressed into action for making a blessed life in the universe. Therefore this Daeiou has now emerged as a new way of life, a suddha sanmargam (சுத்த சன்மார்க்கம்) or meivazhi (மெய்வழி). This meivazhi (மெய்வழி). is not a different one given out by Vallalar, but this is a refined one which makes an easy approach to the same goal of Blissful life. Hence the Arutperunjothi has become an ideal path to enlighten both the past and future paths.
102. Gracious divine knowledge deigned
அருள் ஐயறி வளித்தது.
203. Vaiyamum Vaanamum vaazhthithida enakkarul
204. Iyarivu aliththa arutperunjothi
203. வையமும்வானமும்வாழ்த்திடஎனக்கருள்
204. ஐயறிவுஅளித்தஅருட்பெருஞ்ஜோதி
Ex.
We have already known that sense knowledge only has been developed step by step in different lower lives. In the animal being all the five senses are functioning adequately. But in our human life we have got sense knowledge and the reasoning mind as the sixth. From the first creation of human race the mankind has been endowed with this mental power. Those who do not know the truth of divine soul and its inner power and outer bodily formation, think that the five sensed animal itself has been evolved into rational animal being (i.e.) man himself. That is the theory, that the man has descended from monkey is not true. The monkey is a five sensed being and this species is the same from the very beginning. Though a change in form takes place as per time and place the inner sense knowledge and instinct to each group never undergo a complete change. The mind of man has a great influence on the life history of humanity, while there occurs no definite changes in the living manners of other lives, in our mankind only we see great changes in the civilization and mode of living from time to time.
The mind power of man has not opened a new vista in his life. But it is lit up by the grand gracious light of god. This gracious knowledge to man is a new gift of god to the whole human race. The grace was till now thought to be the power of divine mercy or act of deigning but it is now understood that the divine grace is all powerful attribute of Almighty to make us eternal Blissful beings. Therefore this knowledge of this super or Omnigrace is new to man. By this knowledge man is conspicuously comprehending his own real being in the rank of all powerful divine beings.
The above gracious divine knowledge is termed as 'Arul aiyarivu' (அருள் ஐயறிவு) . Here 'aiyarivu' (ஐயறிவு) does not mean five senses. That five sense knowledge has already been offered to animal beings. Therefore, this 'aiyarivu' (ஐயறிவு) deigned to Vallalar is of greater significance; besides the adjective (Arul) ( அருள்)preceding this is denoting its special importance. 'Ai'(ஐ) here means the supreme god who has become our Soul-atom shining from the centre of the head, on the 'Pa' (ப) shaped cerebrospinal cavity. This gracious light atom of god is coming to realisation as the ninth form. This divine soul being is both formless and in form; the other divine light is divided into two groups; the first four are, seen lights of fire,sun,moon and stars and the other four are unseen but felt as soul, life, mind and sense feeling. The ninth one which is gracious light is to be felt and experienced at the soul abode. To give a clear idea of this divine light of grace it is represented by the 9th vowel, put upon the ninth consonant Pa (ப). Now this light is acknowledged as the god Almighty's representation and the very same is our soul form. Therefore this 'Ai'(ஐ) is both god and our 'Soul'. This divine soul truth is involved in putting Ai (ஐ) in Tamil (தமிழ்) , also 'I' in English as ninth letter in both alphabets. To the sensuous man of bodily being this 'I' is only egoic. to the man of gracious experience alone the 'Ai' is divine.
Our Ramalingar was kindly deigned with this gracious knowledge. By this knowledge he realised the higher life: he became one with god and so he was experiencing the whole of the divine nine stages of four visible forms, four unseen forms and one realisable formless form. From this spot of gracious experience he is able to enlighten any one who is ready to be lifted up. His power of grace attracts every ripe soul and instructs and imports his knowledge to all coming to him. All the ripe souls of grace knowledge living on this globe or elsewhere in heaven praise our Vallalar for his highest attainment. All these ideas are put in a nutshell in these two lines taken here.
103. All the path of death closed
சாமாறு அனைத்தும் தவிர்த்தது.
205. Saamaaru anaiththum thavirththu ingenakkea
206. Aamaaru aruliya arutperunjothi
205. சாமாறுஅனைத்தும்தவிர்த்துஇங்குஎனக்கே
206. ஆமாறுஅருளியஅருட்பெருஞ்ஜோதி
Ex.
In this world every being, every person is coming and going on or in other words the birth and death cycle is set in motion perpetually. It seems these appearances and disappearances are natural and they cannot be stopped and put an end to. All are of opinion that man has come out of dust and he has to return to dust again. Man is born not to die but to live and enjoy the life. No reasonable man in his good mind and attitude wants to pass away. Only man of distress and troubled in many ways, in order to escape from those adverse circumstances wants to finish himself by putting a full stop to his life: Such an ignorant person embraces death by suicide. If there was no such environmental pressure he would have never chosen the path of death. Even the Vedanta philosophers, religious heads and soul great people have determined that the death cannot be avoided by any means. Some of these great people die in calmness and satisfaction, hoping to reach the god head after leaving the mortal frame. All these are wrong. By the knowledge of divine grace only all the ignorant screens will be removed completely and then the underlying truth and the secret of our divine selves will be understood.
All the living beings except the man are born to live and die after some time. This process of birth and death will be making the lower lives to reach this human life level. This is the summit of the mount of life. From this top level man is to be divinised and relieved of from the birth and death cycle. But this truth of deathless stage and the way of its attainment were not known to the world till now. By Arutperunjothi the truth has come out and so we see that man has been born not for dying, but for living a divine blissful life for ever. To die is ignorant; death is not natural; it occurs because of incomplete development of man. The inner truth of man lies in eternal divinity.
The eternal Almighty Himself living in the soul atom was assuming and learning each and every living being for the inner development of life. Therefore that eternal god Himself has now assumed the human form and He is revealing this truth also. But this is to be realised from the inner divine self only. Instead the truth is fully hidden to the deluded mind of man who is holding himself up as a bodily being only. In reality, this man is but living as a soul being from the divine source. From the very beginning of the universe, the soul of man was really a miniature form of god. For this development of this soul knowledge all the forms and lives have come and gone around the man of soul who is supposed to have been lived in each of those numberless lives. In fact the man of soul form is eternally living, while all the forms of living beings have come and gone. In the human life too the real man is ever living through all birth and death cycle around him.
Now a new life of grace to the inner man is brought forth to be lived upon this world. From now the man is being born to live a blissful life for ever. By the Omnigrace of god, the man is now only getting the real birth which has no end but to live and make all others to live in bliss.
God Arutperunjothi has endowed two things to our Vallalar. First, all the avenues or any loop holes of death are completely closed to our Ramalingar. Here an Arutpa can be cited for the explanation:
காற்றாலே புவியாலே ககனமத னாலே
கனலாலே புனலாலே கதிராதியாலே
கூற்றாலே பிணியாலே கொலைக் கருவியாலே
கோளாலே பிறவியற்றுங் கொடுஞ்செயல்க ளாலே
வேற்றாலே எஞ்ஞான்றும் அழியாதே விளங்கும்
மெய்யளிக்க வேண்டும் என்றேன் விரைந்தளித்தான் எனக்கே
ஏற்றாலே இழிவென நீர் நினையாதீர் உலகீர்
எந்தையருட் பெருஞ்ஜோதி இறைவனைச் சார்வீரே.
(The idea explained here:)
"My Omnigracious father, without any delay granted me an indestructible body that cannot be annihilated by the five basic elements (they are: earth, water, fire, air and ether) it cannot be affected by solar and stellar bodies: by no disease, no murderous weapons, no heinous deeds nor anything else will have the power to act upon this body, and death can never approach this gracious body. Please approach my Lord Arutperunjothi and pray for His Omnigrace, you will be readily awarded. You, worldly people do not take it mean, to ask Him for that grace It is sure you will be immortalised" so assures our Vallalar through this poem.
These are all to show, the death was completely averted. To obtain deathlessness is a great success indeed. Then the life will be filled by Blissful action for eternity. Unless this active gracious service is done for ever, the life otherwise will become monotonous and disgusted. Such a long life of Devas (Divine beings) made them to quit their positions and in case of their desire to die it was impossible for them because they had taken ambroise which had immortalised them. These versions may be real or imaginary but we must draw a lesson from this that immortality will be of little value if there is no gracious Blissful life of eternal activity. This is the second award deigned by Arutperunjothi to Vallalar. In a nutshell the idea is: To our Swamigal, the Arutperunjothi, shut up all the ways of death and made the life to continue for ever blissfully.
104. Siva Sakthi - the Grace - is Truth
சிவ சக்தியே சத்தியம்
207. Sathiyamaam siva saththiyai yeendhu enakku
208. Aththiral valarkkum arutperunjothi
207. சத்தியமாம்சிவசத்தியையீந்துஎனக்கு
208. அத்திறல்வளர்க்கும்அருட்பெருஞ்ஜோதி
Ex.
The old conception of Siva was taken from the universe filled infinite light which was then called Kandhazhi. (கந்தழி) In fact, every name to any thing is only a human suggestion, nothing is coming out with any name as its own. Mental imagination of man is springing from the deeper level of soul itself. All other mental and intellectual thinking does not find the inner truth, and so in suggesting the names it will be shallow and empty. Our ancient people were able to see deep into all things and beings and therefore the inner truth and experience were involved in naming everything. Besides our pious old men were earnestly aspiring to know the inner truth and attain it as their goal of life. With this higher view, all their suggestions of naming things and forming the language, were successfully tried. Therefore through their meaningful suggestions we may find out the inner truth and thereby we can obtain good benefit in the life.
The word Sivam (சிவம்) (as it is already explained in this book) is the divine light of grace put up in us for our realisation of blissful life. 'Si' (சி) is eternal light existing everywhere as 'Sath' (சத்) being; 'Va' (வ) is the power of grace by which every thing is created to get the knowledge of the divine light 'Sath'. (சத்) By this gracious knowledge of 'va' (வ) we come to realise 'm' (ம்)a point of Bliss. Therefore Sivam (சிவம்) is suggesting us all the divine Truth involved in the creation of the universe and finally putting in divine bliss.
Siva Sakthi (சிவ சக்தி) is the divine grace itself. When Sivam (சிவம்) is taken as Sath (சத்) being, his grace or Sakthi (சக்தி) will represent Chith nature. Sath (சத்) and Chith (சித்) may be taken as Sath (சத்) + (Chith (சித்) nature is 'igal' (இகல்) or 'iyam') (இயம்), iyam (இயம்) = Sathiyam (சத்தியம்). Thus, Siva Sakthi (சிவ சக்தி) is truly Sathiyam (சத்தியம்). . The space filled gracious light of god is indeed Sathiyam. (சத்தியம்). The god and His grace or Sivam (சிவம்) and Sakthi (சக்தி) is inseparably one like sugar ad its sweetness. Sathiyam (சத்தியம்). is non dualistic or Advaitham (அத்வைதம்) . God is always with His grace, but that grace is due to be practically experienced in the life of perfect development.
Our Saint Ramalingar came to know about the true grace, through Sivam (சிவம்) as Siva Sakthi (சிவ சக்தி) . His final attainment is Arutperunjothi. Now this Arutperunjothi has made him victorious above the 'sivanubhava (சிவானுபவ)' life. Old grace of Siva (சிவா) was able to absorb the devotee in Himself. But the new Arut Siva (அருட் சிவ) (அருட்பெருஞ்ஜோதி) or Arut perunjothi (அருட்பெருஞ்ஜோதி) by its Omnigrace has filled in Vallalar to keep him living for ever. By the grace of Siva (சிவா) and his hard work to attain blessed life, the Swamigal (சுவாமிகள்) took very long time to obtain Arutperunjothi state. Atlast he has out of pity and mercy upon us, bestowed the resultant Arutperunjothi life through the path of Omnigrace. So, it is wise to take his guiding Light in our hand and lead the blissfullife. Out of ignorance and prejudice if anybody tries to reach the goal by means of old ways and guides, it will never be successful and it is unwise to choose the incomplete and hard path instead of this complete and easy one at hand.
Vallalar offers this suddha sanmargam (சுத்த சன்மார்க்கம்) to the world for the general good life of all In other words Almighty god Himself is offering this Truth to the whole universe through the person of Arutprakasar (அருட்பிரகாசர்) . Therefore every one perceives the god in him and receive the advice and suggestion of him. No one should take him as a definite person belonging to certain religion, sect, creed, caste, community and nationality. Recognise the one supreme god working through that human form. All the natural and man made barriers against the one world gracious community, should be eradicated by all people. With all these unwanted things no good has come to the world, but many dangers and destructions are prevalent everywhere. If we follow the path of Omnigrace all goodness will fill in the world. The Almighty Arutperunjothi has endowed the great eternal power to Vallalar to bring up the path of grace or Truth (Sathiyam) in the world.
105. Immortal life deigned
சாவா நிலை தந்தது.
209. Saavaa nilai ithuthandhanam unakea
210. Aavaa ena arul arutperunjothi
209. சாவாநிலைஇதுதந்தனம்உனக்கே
210. ஆவாஎனஅருள்அருட்பெருஞ்ஜோதி
Ex.
In the 205th line it was said that all the paths to death were closed once for all. Here, a continuous life after the attainment of immortality is confirmed.
I is true soul is immortal; it cannot be destroyed by any object or force or by any other means. This idea of soul's immortality was a very old one. This was revealed to man some thousands of years ago. Though the soul is eternal and it possesses extraordinary power in itself, it is surrounded by numberless bodies one after another from time immemorial. These bodies' appearance and disappearance are said birth and death of the particular being. Why the bodies around the eternal soul are created and destroyed is not clearly known to the public people. The cause of these creation and destruction of bodies is considered by some, as Karma (கர்மா) or past action; some ascribe it to the will of god, and some imagine, it is natural. The real cause is not made out by anybody and the final end of this birth and death too is not rightly understood. Many think soul is living in peace, in heaven or in god after departing from the mortal body. Some hold that the soul will be surrounded by good or bad or a mixed life until it enjoins the Almighty or Paramaathma.(பரமாத்மா) And their final conception of the soul's end is deliverance from birth and death.
Now, under Omnigracious light of Arutperunjothi all the truth is coming out. God Arutperunjothi is only one for all the universe. He is in full and with complete power existing in each and every soul form. From each soul particle He is ordering a certain form to enlighten the soul. The cause and effect of these bodily life are to make the soul realise itself and its immortal life lived upon this world.
The eternity of soul is its natural ness as it is god's gracious abode, from where He is spreading out His Omnigrace for its practical experience, which is due to come out at the gracious knowledge of soul in the perfect man of grace. Till then every bodily life is ordered to the soul marching towards the goal. Therefore any bodily life to the soul is caused by neither Karma (கர்மா) , nor nature nor god is unnatural will and pleasure. And the final end of soul is not lying in inexperience and in conscient state in an unknown region. Such a disused state to a soul is not required because it was the same before a long time. In that state the immortality of the soul is valueless.
Hence, the soul experiencing human life is required to be immortalised. This is known to our Swamigal by the Omnigracious God Arutperunjothi. By that grace the inner divine light is expanded and extended from the innermost. Thus the soul's immortality is extended to outer body which also gets the immortal transformation. After such a bodily transformation of immortalisation our Vallalar gave out the poem quoted in 103rd heading. In these lines Arutperunjothi confirms to him, "this is the deathless state (Savanilaiithu) (சாவா நிலை அது) given to you (thanthanam unakku) (தந்தனம் உனக்கே) and so, you may live and rule (Ava-(ஆவா) is a contraction of Alvayaga – (ஆள்வாயாக) ". Thus through this reward to Vallalar, to all in the world a new life of immortality has been guaranteed.
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