Aruteprunjothi Arutperunjothi
Thaniperungarunai Arutperunjothi
Omnigracious infinite light ! Omnigracious infinite light !
Unique immense compassion !! Omnigracious infinite Light !!!
திருச்சிற்றம்பலம்
THIRUCHITRAMBALAM.
Sacred Wisdom Dais
Thiru arutpa
Benign revelation of divine grace.
Jeevakarunya Ozhukkam.Part.III
ஜீவகாருண்ய ஒழுக்கம்.பகுதி.3
THIRU ARUTPRAKASA VALLALAR
Disciplined living with soulful compassion
(with the Divine Blessings from the Supramental Conscious Space or Plane)
The nature and features, forms and essence (SVAROOPA ROOPA SVABHAAAVA-ஸ்வரூப ரூப ஸ்வபாவ) etc., of this Soulful Compassion are found in the third part.
- What is the rightful necessity for the emanation of soul melting which is Soulful Compassion ?
All living beings are identically the infinitesimal part and parcel (AEKADEASAM – ஏகதேசம்) of the self existent natural reality of truth (IYARKAI UNMAI-இயற்கை உண்மை) and are brought into existence with the bodies made up of the five elements (BHUTA + KAARIYA பூத காரிய) by the God Almighty’s omnigracious energy (ARUT + SAKTHI-அருட் சக்தி). Hence all these living beings are of one kind or class with equal rights. When it is seen or heard or recognized that one’s brother is suffering one’s heart would begin to melt spontaneously because of the bodily relationship (DHEAHA URIMAI-தேக உரிமை). Similarly, it should be known that it is through the right of soul relationship (AANMA + URIMAI – ஆன்ம உரிமை) the human beings happen to be with soul melting when they see, hear or recognize about the sufferings of another living being, subjected to any (of the seven kinds) of the dangers.
2. When does soul melting appear to the human beings with regard to the living beings ?
The said melting will appear or occur, whenever it is seen or heard or learnt that it will be so, as the living beings suffering from distresses or miseries caused by hunger (approaching or expected) murder, danger, thirst, fear, destitution, desires etc.,
(i) The definition of HUNGER:
Hunger is defined as the part of the anatomical or physical body’s fire as the effect of the differentiating power of illusion (VIKARPA MAAYAA KAARIYAPPADI AGUTHI NERUPPU-விகற்ப மாய காரியப்படி ஆகுதி நெருப்பு) which burns the natures of both the sense organs together with the physical limbs and the psychic principles (such as mind etc., KARANAM – கரணம்) by grasping the interior part of the stomach, when no food is offered and it is the prime cause of expelling the soul out of the body after enfeebling or emaciating the knowledge (soul consciousness).
II) the definition of MURDER:
Murder is the cruel physical action affected by the adverse phenomena of five basic elements (VIKARPA BHUTHA KAARIYA-விகற்ப பூத காரிய) and it creates great stirring up inflicting great shock and shake by displacing or translocating the various physical organs, senses, and sinews and the psychic principles which constitute the outer and inner part of the body through different torturing instruments and weapons and it is the same as the primary cause of expelling the soul out of the body after enfeebling or emaciating the soul knowledge or consciousness.
(iii) The definition of DISEASE:
Disease is the diversified result of the physical body affected by the varying natured (evanescent natured) MAAYAA – (மாயா) (the power of illusion) in the physical body and it becomes, differently adverse caused by the different adverse effects of the wind (VAATHA-வாத) bile (PITHA-பித்த) and phlegm (SLEATHUMAM-சிலேத்துமம்) and it enfeebles by emaciation of the senses and sinews and principle of mind etc., (KARUVI KARANAM-கருவி கரணம்) situated outside and inside the body causing the diminishing of knowledge and consequently expelling the soul from the body.
(iv) The definition of DANGER.
Danger is defined as the obstacles, on account of egotism and forgetfulness and stand in the way of the physical enjoyments as a result of change of conduct.
(v) The definition of FEAR:
Fear is defined as the alarm of trembling which affects the sense organs and knowledge when events pretend the occurrence of damage to the body and its organs.
(vi) The definition of POORNESS:
Poorness is defined as the destitution or negation of such items as education, knowledge, wealth etc., with the inability of acquiring them by personal efforts or freedom.
(vii) The definition of DESIRE.
Desire is defined as the mental vibration or obsession which keeps on thinking more and more of the pleasures desired by it and considering the difficulty or rareness of obtaining them.
2. Why is it that the right of soul relationship is not realized by some who are found to be hard hearted (with adamantine determination) and without the presence of soulful compassion even when they see the living beings in suffering ?
Their eye of soul knowledge which is capable of learning that the suffering beings are of one’s own soul group and that they are presently suffering from any danger and that they might be suffering in future also, is extremely dimmed or diminished in the power of sight; by the veil of nascience (AGNAANA KAASAM-அஞ்ஞான காசம்). Moreover, their mind which acts like glasses, and auxiliary eyes of vision, have also become too thick to have bright reflection. Hence it is not possible for them to see anything at all. Hence it is to be known that the compassion is absent in them, even though there is inherent right of soul relationship.
3. When will the soulful compassion known as the soulful melting have powers ?
It should be known that the soulful compassion will have the powers of potency only when it tries to dispel such obstacles such as hunger, murder, disease, etc., which are the causes for inducing soulful compassion in the human beings.
Q. 4 – Repetition of the Dialogue No.9 – Part.1
Q. 5. – Repetition of the Dialogue No.10 – Part.1
Q. 6. – Repetition of the Dialogue No.11 – Part.1
Q.7. - Repetition of the Dialogue No. 12 – Part.1
Q.8. Why is it that the people put forth diverse arguments such as the following:
Some people say that a living being had not - had a body in the previous birth and it will not transmigrate again to another body in the next birth and if the present body meets death, the owner of the body (DEAHI-தேகி) will also cease to be. Some say that the dead persons will undergo the effects of one’s past sins or virtues for ever, some say that the dead persons always without body even in future once the body meets destruction in the present birth ?
Such persons are attached to the creed of materialism which holds that the body itself is soul (DHEAHAMEA AANMAA-தேகமே ஆன்மா) and the enjoyment of pleasures only is salvation of Emancipation (BHOAGAMEA MUKTHI-போகமே முக்தி). They do not understand that there is a soul which is the nature of self conscious knowledge (ARIVAAHIYA AANMAA-அறிவாகிய ஆன்மா) inside to the insert, inconscient, physical body and that the embodied soul has both Bondage and Emancipation and that until the achievement of emancipation, the souls will have to take different physical bodies, according to its different bondages (BHANDA VIKARPAM-பந்த விகற்பம்). They have not realized these truths by means of logical proofs such as perception (PRATHYAKSHAM-பிரக்தியக்ஷம்) and personal experience etc., Also it should be realized that there is no evidence of logical proof of inference (YUKTHI-யுக்தி) or personal experience for their (false) principle.
9. How is that there are no evidences of logical proof, inference, or personal experience etc., ?
If it is true that the living beings obtain the physical bodies and enjoyments according to their will and pleasure, then they should obtain physical bodies acceptable to their whims and fancies, but this is not so because some people obtain defect less physical organs and enjoy physical pleasures, favourable of their desires and enjoy physical pleasures and comforts whereas, some other people obtain bodies with disabled and handicapped organs, unfavourable to their desires and suffer; proof that the living beings do not obtain physical bodies and pleasures by their own desire and will.
If it is argued that it is because of nature or natural law and order, that the living beings get such endowments, then the nature, by definition should be always unchanging and uniquely constant and so, the above mentioned endowment of birth is not caused by nature, as the creation of the physical bodies is not of constant nature but differs in many kinds.
If it is said that the endowment of physical bodies is according to the will of God it is also not true as God Almighty is full of compassion and justice. He would have effected the endowments of physical bodies and enjoyments of pleasures uniformly in the same manner for all the living beings. But as we see, it is not so because the attainments of the choice of physical bodies are not accordingly to one’s desires and so that is not the will and wish of God.
The proper answer is as follows:
In the first creation, created by the omnigrace of God, the God Almighty has ordained the living beings to avail of His nature bliss through the DIvine codes of conduct (VIDHI-விதி), the discipline of compassion, love truthful knowledge etc.,) but the living beings neglected to follow the Law and order according to the commandments and failed in their personal efforts of individual freedom (MUYARCHI THAVARINA-முயற்சி தவறின) thus various physical bodies and endowments of enjoyments of pleasures has occurred in the SECOND CREATION according to the past impressions (VAASANAI-வாசனை) of the beginning less impurity (ANAADHI MALAM-அனாதி மலம்) causing the different kinds of efforts.
If we say that the present body is destroyed by death, a new body will not be obtained by a living being, we know that the number of bodies destroyed by death, since the first creation till today is innumerable, immeasurable and hence, the souls should not enter into new bodies and more. But it is not so; the souls are getting new bodies again and again.
If it is said that the souls are also created, now and then, anew with the accompaniment of new bodies to enshrine the souls it is possible to create physical bodies only new and then, anew and afresh, but it is not possible to create fresh and new souls enshrined in the physical bodies.
Because the soul (AANMAA-ஆன்மா) had been manifesting as the eternals. Self existent being, that is neither born nor destroyed by death also, none can create nor destroy that soul; if the souls were created just as the mud pots; they could not cognize the experiences of joy and sorrow, they could not have virtue (merit PUNNIYAM-புண்ணியம்) or vice (demerit, PAAVAM-பாவம்), and consequently they would get destroyed like the pots; if they (SOULS) could be destroyed there would be no (cause for) bondage and emancipation (BHANDHA MUTHI-பந்த முத்தி) nor merits and demerits and so even the children know that the air and the ether inside the pot are not (broken or) destroyed, even when the (mud) pot is broken (or) destroyed the immanent soul enlightenment and the God Almighty’s Grace manifestation inside the physical body will not be destroyed and that as a result of difference in efforts of the souls, it is true that get the difference in the attainments of physical bodies and enjoyments of pleasures.
Sometimes twins are born to certain parents (mother and father) of the two (twins) one child is fair complexion and the other child is dark complexioned one child is physically defective (handicapped) and the other is without any bodily defects, one child drinks the milk silently, the other is making noise drinking milk, one child is sick with diseases the other is healthy without disease; one child is able to speak at the age of two and the other is unable to speak.
If any one deeply enquired about the unaccountable differences occurring without any known causes, one should know that they are caused by the different, effects of past deeds (KARMA-கர்மா). It is also found that when these twins are each provided with some eatables at the age of three (playing stage and when these twins are about to eat their eatables and if another child happens to come there, one of the twins gladly gives some of his or her eatables whereas the other child prevents the former saying Don’t give.
One of the twins takes up a book and begins to read just as other young children whereas the other child seizes the book and throws, it away, saying that it should not read; one of the twins is fearful; the other child is fearless.
Thus even at the early age, when the parents do not teach them anything one of the twins is found to possess compassion; love, intelligence, workmanship etc., while the other child is found to be without them. If any one begins to enquire into these matters as to how this could happen one should know by experience that the impressions (VAASANAI-வாசனை) of the habits of the twins formed in their previous births without being taught. If this is known it will be clear that the living beings would have had bodies even before, or will have bodies, after their present births. Hence it should be known owing to the ignorance of this fact. People say that there is no such thing as rebirth.
மாய்ந்தவர் மீட்டும் வருநெறி தந்து இதை (231)
ஆய்ந்திடு என்று உரைத்த அருட்பெருஞ்ஜோதி (232)
(Reference to Arutperunjothi Agaval Lines 231-232)
Moreover, as the soul even before the dissolutions of the physical body, the soul experience in dream various strange enjoyments, assuring various differentiated bodies and so, there is no need to tell that when the present body is dissolved the soul will take up another physical body and enjoy the experiences according to the impressions of the past deeds (KARMA-கர்மா).
Further, as it is known to be possible that by the super natural power of perfection (SITHI-சித்தி) one could migrate to another body, from the present body. It is not so necessary to say that the soul would migrate to another body according to the effects of the past deeds when the present body gets destroyed.
Further, as it is seen that a bird comes out, at the beginning from the body of ego according to change of time and change of qualities and then comes to another. Further as a soul even in one birth first comes into the body of a child (BHAALA DHEAHAM-பால தேகம்) from the body of an infant (SISU-சிசு) then it comes into body of a youth (VAALIBA-வாலிப) from the body of a child and then again, it comes into body of old men (VAARTHIBA DHEAHAM-வார்த்திப தேகம்) from the body of youth there is no need to tell the soul could come into different physical bodies, according to the different deeds of the past, then there is no need to tell that the soul occupies another physical body getting out from the present body according to different kinds of past deeds.
Further as the living being called worm with the help of wasp (KULAVI-குளவி) comes first out of a body called worm (PUZHU-புழு) and then transform into another body called wasp then there is no need to tell a soul comes out of the present body and will transmigrate to another body according to the past deeds.
Further a soul living in a plant body comes into the worm body called MARAKATHAKKIRUMI (மரகதக் கிருமி) (emerald-coloured worm) without losing the former body. Further, an ant comes into the body of any bird called PEEPILIKA PAKSHI – (பீபிலிக பக்ஷி) remaining in the same ant body. Moreover a snake comes into another body called snake bird (SARPA PAKSHI-சர்ப்ப பக்ஷி) remaining in the same snake body.
Similarly the souls living in the human bodies, animals, birds, reptiles, aquatic beings (NEERVAAZHVANA-நீர்வாழ்வன) plants etc., are found to take up different bodies at the time of the dissolution of the former bodies.
10. Some people impose the following question. If it is true that there should be formal physical body, then tell me what you in the former, body and what is your biography or past history ? What will be the answer to this question ?
If you ask a ripe old man of seventy, what he was doing at the age of five, he would immediately reply I am at a loss, in the present stage of mental works, to tell you about what happened to me even the day before yesterday how is it possible for me to tell you what happened to me at the age of five. How could you ask such question ?
As one is at a loss to recollect the incidents happened in the present birth itself due to various states of mind worry etc., (AVASTHAI VASAM-அவஸ்தை வசம்) how can we, who are tossed by a number of worries can recollect and retell the incidents happened in the previous birth ? This will be the answer to the above question.
END OF PART – III.
Translated by
Thiru Arulthiru Gnanasambandam, M.A,. M.A., M.A.,
Mettukkuppam, Siddhi Valaaham.
Cuddalore District,
Tamil Nadu State,
S.India, INDIA.
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