ARUTPERUNJOTHI AGAVAL.
SWAMI SARAVANAANANDA.
111. God and God-consciousness
இறைவனும் மதமும்
221. Emmadham emmirai enpa uyirthiral
222. Ammadham endrarul arutperunjothi
221. எம்மதம் எம்மிறை என்ப உயிர்த்திரள்
222. அம்மதம் என்றருள் அருட்பெருஞ்ஜோதி
Ex.
In all the living beings of the world human being is at the top. This is because man has been endowed with a reasoning mind by which he is able to get god consciousness at a certain developed stage. Before that mental development, he was seeking the help of some powerful person, thing or force. The fear consciousness in danger and distress, made him seek some defence. He took some natural objects like sun, fire, water and he prayed before mountains, rivers, trees, some living beings, powerful men like heroes and strong minded people. But at higher stage it was thought that there must be some great powerful objects which could help and control all others and which would remain for eternity without destruction. Such all powerful object was found out through the special eye of mind. That object was vast boundlessly filled light; a particle of which was experiencing all as if his own self.
The old people who had known the great light and its particle itself to be the cause of all objects and powers, took refuge at it in themselves. That inner light was permanent, around which mind and body had come to live. These light, mind and body were involved in their life. They found safety in that light, and in the final stage, when they were in deep concentration, they were unconsciously feeling, without any danger fear or pain, relieved of their bodily bondage: That is, they passed away. The will of god was otherwise i.e. the man should not pass away unconsciously; on the other hand he was to live in the world relieved from danger and death by the help of the inner light.
That deathlessness was meant as the goal of man. Therefore the old buried man was thrown out of that grave stage. So he came again to live a sensuous life; in the mean time he had lost his powerful eye of the mind. Hence he was devising many ways and systems for getting back his safety land. Here arose the idea of religion, meaning to reunite or binding oneself back with safety object. Minds differ as faces differ. Thus different master minds imagined differently about god and the paths to reach Him. This is how many a religion appeared in the world. But by all these religions the humanity did not comprehend the one supreme god, and the way to attain godhead.
At this final stage the supreme god of Omnigrace from the innermost has expressed out fully through our Thiru Arutprakasa Vallalar (திரு அருட்பிரகாச வள்ளலார்).. By that grace of Almighty man is understanding that he is nothing but the one divine expressing out as his whole being. So, he is surely understanding, he has never been separated from god; if there is no separation then the reunion is meaningless and absurd. Thus the basic idea of religion is a false conception.
In fact there is only one god who is now acknowledged as Arutperunjothi. This very same divine light was formerly found as Kandazhi (கந்தழி) light filling the boundless universe; A particle of which in the mid head gave refuge to them, so, it was represented as god To attain this godhead, different means were adopted without good success. To spread the path of devotion, different forms of imaginary god were installed on the altars of different temples and prayed and worshipped by the devotees. These symbolic representations of god have been derived from the true light of god in ourselves. When we understand the truth, we can see, the real one which was till now unknowingly held in esteem and praised by each sectarian group as their own god. And the way to that god given out by their respective masters also was followed fanatically.
Now the truth has come to light. Our Arutperunjothi is only the true god, disguised in various forms of others as their own deity. The super consciousness of our Arutperunjothi only is the real means to attain the godly life. Without this knowledge of grace, all were moving in expectation of reaching their goal as per their religious masters' instructions. The supreme gracious conciousness was not inculcated in the heart of men by those religions. It is cleared now, that our Arutperunjothi alone, the one god to all and the Omnigrace of that god only is the way of attainment. The second line is mystically giving out both the god and the god consciousness. The explanation spreads as follows: Ammadham endrarul Arutperunjothi (அம்மதம் என்றருள் அருட்பெருஞ்ஜோதி). In this, "Ammadham (அம்மதம்)" does not denote any particular religion, as it appears at first sight. We must take the wording in the clear terms as, "Am Aadham entra Arul (அம்+அதம்+என்று+அருள்)". When the first word 'Am' (அம்) is expanded, it will be seen like this: A.U.M. (அ, உ, ம்) (forming Om-ஓம்). The meaning of 'Om (ஓம்)' is really 'Omnigrace'. Therefore this Am (A.U.M.=Om அ, உ, ம் = ஓம்) madham (மதம்) is the grace of Arutperumjothi itself. The word 'madham'(மதம்), is the essence of madhi (மதி) (moon or the knowledge of wisdom). Hence Ammadham (அம்மதம்) itself, is our Arutperunjothi only. Finally it may be concluded Arut perunjothi is the one god and the Arutperunjothi consciousness only is way of attaining that godly life.
This gracious consciousness must be spreading from the soul abode into all the mind, life and body. With this consciousness one is to serve those coming around him. While this gracious service develops, all the impurities, disease, decay and death (three Ds) will vanish and the blissful life of 'Suddha Sukha Ananda (சுத்த சுகானந்த) ' will be enjoyed perpetually.
112. Up and down of basic form
கருநிலை ஈறியல்
223. Kooriya karunilai kulaviya keelmeal
224. Aariyal enavurai arutperunjothi
223. கூறிய கருநிலை குலவிய கீழ்மேல்
224. ஆறியல் எனவுரை அருட்பெருஞ் ஜோதி
Ex.
Every thing develops in the beginning on some basic subtle mould. The subtle energy is exerted and put in motion, it attracts all the needed matters for the development of its gross form. When the positive proton in the nucleus attracts negative electrons, an atom comes to exist. The sun in space attracts its planetary group to form a solar family system. When a seed sown in the soil begins to grow, its root goes down and its sprout comes up attracting all its needs from under ground and upper atmosphere. All these natural scientific studies have come to enlighten us in our divine realisation in this world. Let us take advantage of these nature given proofs and proceed to our divine soul enquiry.
Human development, the world knows very well, starts from the embryo in the womb of the mother. Nowadays it is successfully tested in test tubes by some scientific methods. We may study many things by all these. But these are all external and can enlighten up to intellectual level only. Above this we have to rise on the spiritual and further move to divine gracious levels.
In us the basic centre is the soul atom. This is the seed or mould on which all the outer and inner developments take place. The basic is either embryo in the outer or the soul in the inner: And both of these are taken to be karu (கரு) in Tamil. Mainly our study begins from the soul stage. We know the soul atom is both god and our individual self; this is represented by Ka (க) and ru (ரு) , numerically these are one and five in Thamil (தமிழ்) number. One is the supreme god within soul particle and five is our bodily formation without the soul atom. The one is 'Om (ஓம்)' inside, and five is the bodily form of Na Ma si va ya (ந ம சி வ ய) surrounding the inner. Therefore "Om namasivaya (ஓம் நமசிவாய) " is our soul and body given for divine experience. These five letters in Thamilzh (தமிழ்) forms, if arranged one over another, the total formation will be like that of our body from foot to head Thus these six letter sacred charm is enlighting outer truth of our 'Self'. Next is the inner.
We have already studied the 'Om (ஓம்) ' and its inner components A.U.M. (அ, உ, ம்) forming our bodily life and soul. The physical body, vital life and spiritual soul were denoted by these letters formerly. But here we are concerned with soul alone. So A (அ) is the form of soul, U- (உ) is the life energy of that soul and thus A (அ) and U (உ) (eight and two making ten represented by 'Ya' (ய) the living soul. And 'm' (ம்) is the divine light of grace in the soul. This is given number six which said to be six attributes of Bagavan (பகவன்) , six faces of Shanmuga (ஷண்முகா) and now the truth of six syllabled Arutperunjothi. All these divine experiences can be realised from the soul abode. The practitioner of yoga gets some mystic power from the six adharas (ஆதாரங்கள்) (nervous centres in the body). But by this process one cannot obtain the grace for blessed life So a suddha sanmargi (சுத்த சன்மார்க்கி) gets all the experience from the upper soul abode only. From here the whole power is to be realised by the Omnigrace of Lord. These lower and upper power of experience are noted in these lines.
Our Arutperunjothi has well disclosed the two kinds of divine experiences to our Vallalar (வள்ளலார்) from the higher soul level. For the suddha sanmargam (சுத்த சன்மார்க்கம்) the lower experience of yoga system is not desired. But it is fully coming of its own accord to a Sanmargi (சன்மார்க்கி) who never takes interest in those powers, unless the inner divine insists on him to do anything. From the higher plane our saint is shedding gracious light in the ripe hearts of man who are trying to solve all the worldly problems by the light of grace. When this inner guiding light intensifies, it will do unforeseen wonders in the world. No hindrance will stand before that gracious light, just like no darkness resists the bright sun light.
113. The Light filled up in the innumerable bodies containing the whole universe.
எண்ணிலா அண்ட நிறை ஒளி
225. Enthara mudiyaadhu ilangiya parpala
226. Andamum niraindholir arutperunjothi
225. எண்தர முடியாது இலங்கிய பற்பல
226. அண்டமும் நிறைந்தொளிர் அருட்பெருஞ்ஜோதி
Ex.
The vastness of the space and number of the stars in the whole space cannot be determined and ascertained by any means. When we see in the sky on some clear night there are thousands and thousands of stars. But only a fraction of the stars appear to our naked eyes; but when we look through a powerful telescope, many more stars become visible. By some most powerful telescope, very large number of stars may be noticed. Further there must be more, but not visible through the present instruments. Hence we are unable to ascertain exactly the number of stars in the heaven.
In another way too it is impossible to give out the number of stars in the vast space. That is: suppose a star which is one thousand light year away, if it is destroyed now, it will be appearing there still for a thousand years; or say it is born now, it will come to our vision only after thousand years. Therefore we can not be definite about the exact number of stars at present in the sky.
The phrase 'en dhara mudiya (எண் தர முடியா) ' means that we cannot give the exact number. Still more; it means, unimaginable or unaccountable. Thus there must be innumerable stars (or exactly suns in the limitless space. To all the great light bodies in the whole space our Arutperunjothi only is the cause and source. The space filled electro magnetic particles are found into a great stratum which has begotten all those numberless bodies of heaven. The basic light of all these stallar bodies is truly divine and it is said that the light of god is equal to that of crores of suns.
All the stars or suns are formed out of the permanent and natural light filled in the space. Even though so many great suns are formed from the basic source; it is still filled up as ever Each star and its in and out is completely filled by that divine light Arutperunjothi. Only the outward forms and energies can be recognisable, but the inward power of Divine Grace cannot be comprehensible unless we equip ourselves with the full gracious experience.
In our divine gracious life, it will be experienced that our body, a small (பிண்டம்) pindam of the andam (அண்டம்) or microcosm is completely filled by the Arutperunjothi. Thus each of our bodies too experiences divine light in the life of Suddha sanmarga (சுத்த சன்மார்க்கம்).
114. Divine Grace - the life of life.
தாரகமும் உயிர்க்குயிரும்
227. Saaruyirk kellaam thaaraka maamparai
228. Aaruyirk kuyiraam arutperunjothi
227. சாருயிர்க் கெல்லாம் தாரக மாம்பரை
228. ஆருயிர்க் குயிராம் அருட்பெருஞ் ஜோதி
Ex.
There are many kinds of living beings in the world. The word life is generally used to mean the living being, the state of living or the energy of animation in the body. In Thamizh (தமிழ்) 'Uir(உயிர்)' is applicable to living being, energy of living and also the soul which is life of life. In all the living beings the life energy is appearing in the beginning, and disappearing at the end. But this life energy is controlled by some unknown power within the living body. While the form of the body is seen with eyes, the life force working in the body is felt and perceived. But that which is controlling the living body and the life energy is neither seen nor felt by any sense knowledge. That indwelling entity is realised by our Yoga gnana siddhas (யோக, ஞான, சித்தர்கள்) , as Divine soul. This is neither material nor vital but spiritual which is beyond intellect.
In these two lines two distinct epithets are used to the word 'Uir' –(உயிர்) life. Sarui (சாருயிர்) r and Äruir (ஆருயிர்) are denoting the body and the soul. The soul is primary and important one. To this soul or 'Aruir (ஆருயிர்) ' and adjectival phrase ,'Tarakamam Parai (தாரகமாம் பறை) ' is prefixed. Here a detailed study of this phrase is to be praphrased. 'Tarakam(தாரகம்) ' is "Om (ஓம்) ", the root of mantra which protects and saves one who earnestly aspired for it. This "Om (ஓம்) " is especially praised as a (å¼ ªê£ô¢) monosyllable word and this Thamizh (தமிழ்-சொல்) 'Sol' corresponds to Latin and English words of the same pronunciation. In Latin 'Sol' means the sun: and in English it is spelt 'Soul' to represent our inner life of life. 'Sol', the sun is, the life and the planatary group around it is the body, of the solar system. The soul is our life or spiritual sun surrounded by the body. Within the body this Täraka (தாரக) soul is supporting and sustaining the life and body. The divine grace is the inner potance of the soul or "Om (ஓம்)". When we are completely absorbed in the soul we will be saved from all dangers. Traditionally the Divine name 'Rama (ராமா) ' is said as Taraka mantra (தாரக மந்திரம்) or protecting spell.
Rama is experienced as our soul through Thamizh (தமிழ்) explanation. In Thamizh (தமிழ்) the word Rama (ராமா) is put idiomatically (இராமன்) Iräman. For our divine experience it is expanded into (Üó£ àñ£) Aräumä. In this A, U (அ, உ) stand for our living body and the remaining 'rama (ராமா)' points out the soul in the body. Thus the soul experience is possible by this Täraka Rämanämä (தாரக ராம நாமம்) . This Tarakam (தாரகம்) is said to be Parai (பரை), meaning the power of god Param: (பரம்) the power or Sakthi (சக்தி) is his grace. So, this Tarakamam parai Äruir (தாரகமாம் பரை ஆருயிர்) is the Soul, with "Om"gara (ஓம்கார உருவம்) form and divine grace filled. From withiln the soul, this gracious power commands the surrounding light as per the demad to make up required bodies. Thus the bodily forms are coming to develop around the soul particle. The soul is 'Aruir (ஆருயிர்) ' (existing one) and the bodily being is Säruir (சாருயிர்)' (attending one).
Our Arutperunjothi is above both the body and soul or 'Saruir and arui (சாருயிர் மற்றும் ஆருயிர்)r'. By the Omnigrace of this Arutperunjothi, the gracious power of soul blossoms and fills in the outer living body completely. Thus the perishable material body is transformed into imperishable immaterial body of divine light. The outer body is now changed into spiritual divine gracious form. Henceforth, no other body of perishable nature comes to develop over the soul. This is the highest reward to man who takes to the new sanmarga life.
Vallalar's body was transformed into gracious light with which he is able to serve all wherever they may be. This is possible because he has become one with god, who Himself is existing in every one, that means, this Vallalar too has come to exist in everybody, any where in the universe. This divine service he wants to do and god too has granted him that power to be serving all for ever.
115. Deigned an azhi to live long
Niduzhi vazha or Azhi
229. Vazhi niduzhi vazhi enru ongu per
230. Azhiyai aliththa Arutperumjothi
229. வாழி நீடூழி வாழி என்று ஓங்கு பேர்
230. ஆழியை அளித்த அருட்பெருஞ்ஜோதி
Happy, prosperous life to man is considered a boon of God. Truly, God is generous and gracious, so he is always helping all lives to progress towards a good end. In the cases of lower living beings, His grace only looks after then for their higher developments of next lives. But in the case of man, his law is taking two causes, one is the general help rendered to all and the other is a particular and special one rendered to a select few to attain salvation. Of the latter are free to realise it or not. Therefore, only man escape from the natural law of karma (கர்மா) or action and try to live a new life from the gracious plane.
Good and aspiring endeavour made our vallalar to get that gracious level from where he extends his helping hand and enlightening rays of grace to all coming around. To him, God Arutperunjothi assures and grants higher gracious power to revive the worldly people. The lines which express his assurance to our Saint Ramalingar commence with his blessings “Long live for ever”. With these words, He grants him a divine glorious Azhi (ஆழி) This word ‘Azhi (ஆழி) ’ has got several meanings of which, three are applicable here. First, it is a ring, which is a symbolic representation for elongation of life. Here an Arutpa (அருட்பா) can be quoted.
வாழிஎன் தோழிஎன் வார்த்தைகேள் என்றும்
மரணமில் லாவரம் நான்பெற்றுக் கொண்டேன்
சூழியற் செஞ்சுடர்த் தோற்றுறு கீழ்பால்
தூய்த்திசை நோக்கினேன் சீர்த்திகழ் சித்தி
ஊழிதோ றூழிநின் றாடுவன் நீயும்
உன்னுதி யேல்இங்கே மன்னரு ளானை
ஆழிகரத் தணிந் தாடேடி பந்து
அருட்பெருஞ் ஜோதிகண் டாடேடி பந்து.
“Vazhi enthozhiyen varththaikel enrum
Maranamilla varam nan petrukkonden
Suzhiyar senjudar Thotruru Keezhpal
Thooythisai Nokkinean seerthigazh siddhi
Uzhithoru uzhi ninru aaduvan neeyum
Unnudhiyel ingu mannarul anai
Azhi Karathu aninthu aadeadi pandhu
Arutperumjothi kandu aadeadi pandhu”
In this stanza, the soul experience is revealed to the mind. But the explanation is put in the figure of speech. Soul is divine damsel, her bosom maid, friend is mind and her Lord is God himself. Long live my dear maid friend please hear my words, I have obtained the born to live without death for ever, I see the rising sun on the eastern horizon from where I will be doing divine wonders for eternity to eternity and you will also be doing with me, it is my Lord’s gracious command.
Wearing this ring, come to play the ball in the light of Arutperunjothi. Living in the mostly life is a ball-playing. By the grace of God, one can obtain the boon to live eternally. This boon itself is a ring worn on the ring finger (the second but the last little finger). Toward off the bad planetary influences, some wear rings of particular precious stones. There is some connection among the brain, heart and this finger (Anamigai - அனாமிகை in Sanskrit-சமஸ்கிருதம்) on which Kusha (குஷா) or sacrificial grass ring is worn at some rituals of Hindus. The life line in palmistry is observed at this finger. Thus wearing a sacred ring is supposed to saw the wearer. In our sanmarga, it is only a symbol of the boon to elongate the life.
A second meaning to the ‘ azhi (ஆழி) ’ is wheel, especially the ‘Sudharsan chakra (சுதர்சன சக்கரம்) (Divine wheel) in the hand of Mahavishnu (மஹாவிஷ்ணு) . This is also a symbolic representation of serving one by destroying the enemy. This power of protection was granted over to our saint. With that power, he is to protect all the lives.
The third meaning of ‘Azhi (ஆழி) ’ is ‘Ocean’ or ‘sea’. “Azhi (ஆழி) ” literally means that which is deep. We know in English too (the deep means the sea). Has our Valllalar been granted a sea ? Yes. But it is not a sea of water, nor it is a sea of milk or milky ocean on which Mahavishnu (மஹா விஷ்ணு) is reclining on the float of Adhisesha (ஆதிசேஷன்), the snake. There are mythological stories. To our swami get every thing is Arutperunjothi (அருட்பெருஞ்ஜோதி). He is fully deigned with omnigracious light, which is forming into three kinds of lights around him. The innermost is gracious, the second belt is the light, building the body and the third is the light which pervades the universe. He says about this kind of Divine light as light, within - light in light. The first light stage is truly encircling the soul – particle which is life serving ring like. The second light of bodily structure is compared to the wheel of Vishnu or sudarshana (சுதர்சன) meaning ‘ self seeing’ i.e. with this body of human life only, one can perceive his own self. And the third light is filling the space around boundless and unfathombale ocean of Grace. By the omnigrace of God, our Arutprakasar (அருட்பிரகாசர்) was endowed with all these gracious bodies of Gnana, pranava and suddha (ஞான பிரணவ சுத்த) forms. How correctly and aptly this word ‘Azhi’ ( ஆழி ) is set up here. The term ‘Ongu per azhi’ (ஓங்கு பேராழி) has a very deep meaning, in this place. ‘ Tungu’ and ‘per’ are pointing the idea of ‘ever-growing’ and esteemable’. Hence, the heading ‘deigned an azhi (ஆழி) to live long is correctly put up.
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