ARUTPERUNJOTHI AGAVAL
SWAMI SARAVANAANDA
Swami Saravanaananda of Dindigul has written many explanatory note to Vallalar’s Thiru Arutpa poems. Arutperunjothi Agaval is one among the Thiru Arutpa Poem which contains 1,596 lines. Swamiji also wrote explanatory note to Arutperunjothi Agaval, long back. But the whole translation is not available. From the manuscript copy, it has been typed and presented here.
Hence, the available portion which starts from the lines (101-110) out of (1596) are given below.
At intervals, the remaining portions will be posted here … .. ..
51. The temple of precious gem that removed withering and dying
(வாடுதல் நீக்கிய மணிமன்று)
101. Vaduthal Nikkiaya maniman ridaiye
102. Aduthal valla Arutperunjothi
101. வாடுதல் நீக்கிய மணிமன் றிடையே
102. ஆடுதல் வல்ல அருட்பெருஞ்ஜோதி
Ex
There are some beautiful temples adorned with gold and precious gems. The Chidambaram (சிதம்பரம் கோவில்) temple is called Ponnampalam (பொன்னம்பலம்), the roof of which is covered with gold plate. In many temples the towers and domes are made of gold, the inner altars and pedestals are set with ornamental decorations. The images and idols too are attractively adorned. All these are for worshipping the deities which are supposed to be the images of god. By devotional worship and faith the religionists get some benefits. But the all powerful Almighty is to be spiritually realised in the real temple of Him i.e. our soul itself.
The soul temple is situated in the heart or centre of the head. By His super grace only one can see Him and receive the highest reward of Blissful life. This inner temple is more valuable and precious than any other worldly temples upon this earth. It is above all the temples of gem set decoration and praiseful adoration. The divine grace is more valuable than any of the most valuable gems. Its gracious gem value is largely explained somewhere in lines supra under the head line of Navamani (நவமணி). (Nine gracious gems). In this divine gem set temple of temples, our dance expert Lord Nataraja (நடராஜா) is ever dancing. This dancing is going on without, beginning and ending from all soul temples. Because of this dance, each soul is transcending to the highest blissful state.
By His gracious action of dance, He has brought us in the front of this most valuable temple. From here we are able to look at all the present, past and the future action of His dance. All the creation, preservation and destruction of numberless bodies have come and gone till this day. All this time those divine actions were kept secret and we were unaware of them. At this time the truth is revealed by His grace and we have come to know the cause and effect of His dance. Therefore, this is the time for the removal of the screen of concealment. Thus this fourth action of His dance has come to an end. The fifth and the last action of His dance is due to deign us with Eternal Blissful life.
At this hour we are in awareness of being in the front of god Arutperunjothi in the soul temple of most valuable gem decoration. Let us get in oneness of Him by His Omnigrace; then we will have our need fulfilled. This was already realised by our Arutprakasar (அருட்பிரகாசர்). And this truth is revealed in these lines. He says of this temple of gem as "Vaduthal Nikkiya mani manru", (வாடுதல் நீக்கிய மணி மன்று) meaning, the temple has removed and destroyed all withering and dying. That is, he has been provided with a gracious divine body which is free from decay and death. By this grace we have to live the immortal Blissful life.
Here the word "manru" (மன்று) is the divine temple. The dancing in this temple is noted down as, "manraduthal" (மன்றாடுதல்). Some other meanings too are applicable here. When this 'manraduthal ((மன்றாடுதல்). . ' is applied to god, it refers to His divine dancing. When it is taken to refer a person's 'manraduthal' (மன்றாடுதல்). it means praying or supplicating for the god's grace; and when it is taken to mean begging, it is the mean action of a sensuous person. Until a man is running after sensuous gratification, he is begging for carnal pleasure giving objects. Here his begging too is said to be 'manraduthal' (மன்றாடுதல்). This is undeveloped state of man. In the developed state he gets into the presence of Dancing god, here he prays and suplicates for His Omnigrace. Here this prayer and supplication are representing 'manraduthal' (மன்றாடுதல்). of a developed person. In the final stage the man loses his egoic and individual knowledge and becoming one with god, he is living a blissful life of divine dance. Thus the 'manraduthal (மன்றாடுதல்). ' is for referring the Divine dance of graceful action.
As far as a person is begging or 'manrading' (மன்றாடுதல்). for sensuous needs he will be withering and dying. Therefore he must be praying and supplicating in the presence of god or 'manrading'(மன்றாடுதல்). before him to get salvation. Finally the Omnigrace of god will take charge of him releaving him of his decay and death. Our Arul Vallalar has got this Omnigrace and he is relieved of withering and dying. And he is now doing the divine work in oneness of Omigracious dancer Nataraja (நடராஜா).
52. Another kind of golden temple which is also common
ஆடகப் பொது.
103. Natakath thiruchseyal navirridum oruper
104. Aatakap poduolir Arut perunjothi
103. நாடகத் திருச்செயல் நவிற்றிடும் ஒருபேர்
104. ஆடகப் பொதுவொளிர் அருட்பெருஞ்ஜோதி
Ex
This temple of gold is completely reviewed from a different point of view. Here He is not merely dancing but He is dramatically playing or acting as a divine actor. In drama a person is well appreciated very much when he acts impressively to touch the mind and heart of the audience. The true nature of the actor is completely hidden when he acts according to the character given to him. Though he is imitating a character, his act makes the audience believe it as his own true nature. This good actor is greeted in ovation by people as a good star. But this star does not shine long as the natural stars of heaven. These dramatic stars appear and disappear within a short period like a comet meteorite or shooting star. But the stars of heaven are shedding light for very very long time appearing as if they are remaining in their same position for ever.
Some wise people metaphorically speak the world is a stage on which every one of us has come to play the character's act in the life's drama. In these words there is some truth. It is not mere imagination. But that truth will be conspicuously understood from the divine soul plane only. As soul beings were surrounded by the physical bodies for living and getting the highest experience in this worldly life. Just like the sol or sun or a star is surrounded by planetary bodies, our 'soul' is also encircled by physical bodies. Although the star of heaven is in the planetary environment, we see the light of the star only. In the soul life experience too, the man can realise himself living for eternity as a soul-star. For this reason, the emanicipated soul of a great master is supposed to attain the star of that particular sidereal day and it would be remembered and celebrated on that day of every year. That redeemed soul is thought of becoming the star itself. Ordinary people of the physical life celebrate the dates of birth and death anniversary.
We, as a soul-star are existing for ever. Our soul in fact is but Almighty's small but eternal temple from which He is acting for ever. Our Lord is the best divine actor because, though He is supreme one, He is acting very tactfully and perpetually through numberless characters from everywhere. He is completely hiding Himself in each and his dramatic action appears very realistic as per the character assumed. All worldly people are unable to recognise the god in human characters. This divine actor is acting not to initiate emotional sensual pleasure in the public but to offer the divine blissful life to each and every one.
This divine acting of our Lord is noted here as "Natakath thiruchseyal" (நாடகத் திருச்செயல்). The word Nataham (நாடகம்) means drama, acting and dancing. There is another meaning: by reversing the word we get akam .nada (அகம் நாட) meaning to turn inside. That is God's action is a very long forethought process to make the man turn inside where he will get the salvation. This divine action of god is eternally going on the soul-stage which is an esteemed altar of golden temple. This temple is said as 'Atakappodu' (ஆடகப் பொது)which means the common temple of gold. Atakam is one of the four kinds of gold. The other three kinds are: Kilichchirai (கிளிச்சிறை) Satharupam (சாதரூபம்) Sampunatham(சாம்பூநதம்). These are all figuratively spoken of for the attainment of inner divine experiences.
In the pranava, suddha and gnana degas (பிரணவ, சுத்த ஞான தேகங்கள்) of the inner divine nature pointed out by this Atakappodu (ஆடகப் பொது)- the golden common temple, Arutperunjothi is ever playing the universal drama for giving us this pure three dega Suddhi (திரி தேக சித்தி) blissful life. Now our Arutprakasar (அருட் பிரகாசர்) is in charge of this divine dramatic performance. So he is playing this drama in a new mode of suddha san marga principle (சுத்த சன்மார்க்கம்). Therefore all souls of the whole universe will come to enjoy this highest Bliss in the coming future.
53. The wonderful temple beyond all imaginations
கற்பனை கடந்த சிற்சபை
105. Karpanai muzhuvathum kadandoli tarumor
106. Arputhach Chitrsabai Arutperunjothi
105. கற்பனை முழுவதும் கடந்தொளி தருமோர்
106. அற்புதச் சிற்சபை அருட்பெருஞ்ஜோதி
Ex
The whole truth of god and His Omnigracious power and action expressed in this boundless universe can never be imagined by anybody.That which is imagined can not be spoken by words, written by scripts and denoted by codes and symbols. When the divinity s so mysteriously working in the universe how can any one bring out all the truth of god by any kind of efforts? It can not be done successfully at any time. From time immemorial the mind of man was inclined to know the secret of the mystic force working through this universe. By the reasoning mind the truth was not understood at all. So he tried his imagining power. In the imagination, natural objects, forces, phenomina and men of extraordinary powers and thus attainments were held great and worshipped by the believers with faith, fear and devotion. Then the divine thought developed through symbolic representations of figures, images, idols, mystic formulated and so on.
Our Thamizh (தமிழ்) ancestors were able to see some truth through their eye of wisdom in middle of forehead. That eye gave them the knowledge of space filled divine light which is the root cause of everything created. The true knowledge of this light made them immersed into it and eventually they lost themselves into that light. The divine intention was otherwise; the man was to develop fully for reaching the god-head by the way of pure love of Divine grace. To this grace, the mind of man was to be filled by divine love and compassion towards fellow people. Hence for the development of compassionate life the man was ordained to live and love all the creations of God, especially by way of serving his fellow people and living with the help of the divine light itself. Therefore by the will of God the eye of wisdom was lost. Then he was thrushed out through the senses for living upon this earth. In the sensuous life he was experiencing many pleasures and pains which at last directed him towards the inner temple of god.
Strongly concentrated mind focussed from the central eye brows found the divine light particle in the midhead. By contemplation, meditation and concentration on the Light he obtained spiritual force of extraordinary power with which he performed some miraculous deeds. That light was truly divine, so, for reaching that state, he was fully absorbed into it and he passed away. In order to get this divine grace ordinary people were directed to it through the temple idol worship. Unlimited power and capacity of god were to be symbolised in different forms and names. Thus many forms of idol worship spread. But the absolute truth of god did not come under the purview of anybody. So it was extending on beyond the limit of imagination. Nobody can attain the godhead, by any amount of imagination.
By the Omnigrace, the space-filled divine light has been evolved from the smallest soul particle into our whole being. In this wonderful temple of soul, the Almighty who is beyond all imagination has come out and is spreading His omnigracious light on all sides. Because He Himself has become our soul and all, we should not imagine Him there, but we should actually live the divine life from there. Here, the Arutperunjothi god in the most wonderful temple is beyond all imagination and here alone every one is due to be bestowed with an immortal Blissful which is the wonder of all wonders. In no other temple, however great it may be, one can see the Almighty Arutperunjothi and be blessed with this most wonderful life of Eternal Bliss.
54. The grace of the Temple is more than a good mother's affection
தாயினும் தயவான்ற சபை
107. Inrra Narrainum iniya perundhayav(u)
108. Anra chitrsabail Arut perunjothi
107. ஈன்ற நற்றாயினும் இனிய பெருந்தயவு
108. ஆன்ற சிற்சபையில் அருட்பெருஞ்ஜோதி
It is said a mother's affection towards her own child is great. To a child there are two kinds of mothers; one is the actual mother who has given birth to the child, and the other one who looks after and rears the child is called foster mother. In our Thamizh tradition the own mother is called Natrai (நற்றாய்) and the foster mother is Sevili (செவிலி). Here two words "Inra" (ஈன்ற) and 'nal' ((நல்) are put before 'that' the mother. The first word 'inra' (ஈன்ற) itself means 'gave birth' and the second word also has got the same meaning. Therefore, we must take the first only to mean 'yielding' and the second to mean the good character of the mother. Here the epithat is given to mother because a good mother's affection only is more precious and valuable than others. There may be bad mothers who won't have real affection towards their children. Therefore to specify the good mother's love, the mother that gave birth was specifically pointed out.
The mother's affection when compared to the god's mercy, is infinitesimal. The mother out of ignorance and not showing the real needs of the child may do some harmful mistakes. But god is Omniscient and full of mercy; He Himself is more attentively looking after the soul-child giving all life body and everything to live on continuously. Therefore this divine love is the most valuable one and there is nothing comparable to it. The good mother's love too is a small drop taken from the boundless ocean of the divine grace. Our omnipresent God is giving out His power of mercy in some forms of attraction, attachment, fondling, loving and gracing through different stages.
His full grace or Omnigrace is set out at the Chitrsabai (சிற்சபை) or soul temple. In this place only we can get the full mercy of Him. Arutperunjothi, filling the whole space is coming to our knowledge from this soul-space. This smallest soul-space is full of Arutperunjothi. So when we make it our abode we will experience the whole universal truth. In this omnigracious space of Chitrsabai (சிற்சபை) , His Grace is concentrated fully. That grace is now experienced as great Daeivu (தயவு)
Arut Perunjothi - Daeivu (தயவு)
The space with its content in one supreme form is our divine Arutperunjothi. This Omnigracious Light Infinite is indeed the natural permanent form of God. In each particle of the whole form divinity is fully contained in a complete form for experiencing the whole self. With this basic truth and the Omigracious Divine attribute, all the creation, preservation, destruction and inner evolution and development are going on for millions and millions of years.
bodily forms. In the final stage this human body gets endowed with that certain particle which is now unknown to our knowledge as a divine soul of Omnigrace. But the experience that His grace is coming out after all the physical, vital, intellectual and spiritual stages of experiences elapsed. Now at the stage of gracious experience it is realised that Divine particle is filled by infinite gracious light in and out. All the outer evolution and involution had successfully changed divine light into the body life and knowledge and now the grace itself. Hence the grace of the divine light has become our gracious knowledge to realise its reflex of the divine grace. The supreme attribute of the Infinite Light is now acknowledged as Omigrace which is controlling from the innermost to form different shapes around it, all appearing and vanishing. The inner is supreme Almighty power which has rendered the outer gracious light into, five stages of material body, vital life energy, intellectual knowledge, spiritual power and Divine grace in the end. So when we refer to Lord Arutperunjothi, the Arul or grace is the inner supreme force and perunjothi forms the five stages resolved for realisation.
The Arutperunjothi god can be represented by dayaperunjothi (தயா பெருஞ்ஜோதி) because Arul (அருள்) and Daya (தயா) are synonymous. Therefore when we take Dayaperunjothi (தயா பெருஞ்ஜோதி) it is no other than Arutperunjothi (அருட் பெருஞ்ஜோதி) itself. That perunjothi is common to both and it is of five stages. From our fifth vowel of the Tamizh along with 'Ev' (வ்) the consonant that represents gracious form, we get the letter ¾ (வு) which may be taken to point out our perunjothi of Omnigrace. Now we can the Dayaperunjothi (தயா பெருஞ்ஜோதி) in the form of 'Dayavu' (தயவு). Thus the word Dayam is well representing our Dayaperunjothi (தயா பெருஞ்ஜோதி) or Arutperunjothi (அருட் பெருஞ்ஜோதி) God. Out of these two equals the former is more beneficial or advantageous than the latter because of its simplification. While this Dayaperunjothi (தயா பெருஞ்ஜோதி) becomes Dayavu (தயவு). by which the divine symbolisation and realisation are made easy, it is not so beneficial with Arutperunjothi (அருட் பெருஞ்ஜோதி) . The word Dayavu means divine Love that is expressing from the innermost Daya to the outer-most universe i.e. Vu. Therefore this Dayavu is the inner and its continuation of the whole divine representation of god full expression.
What all we see in the external world are only ephemeral and ever changing, while that which is in the innermost, and which is actively working in the whole of the outer-most are permanent and changeless. Between these two permanent states the temporary universe is revolving. As long as we live in this temporary stage we cannot realise the permanent one. To achieve the permanent life we have to choose this Dayavu from the innermost. The spirit of Dayavu should be extended from soul temple to all coming around us. This way of living is suddha san margam or anaganeri (அனக நெறி)).
Un-aga margam is neither leading to inner point nor driving to the outer. But it rests at inner abode from where one is awares that this nature is Daya Light which is spontaneously spreading its rays for ever; so, he is also to spread his actions of Vu. Thus he himself lives the life of Dayavu. Therefore this Dayavu margam (தயவு மார்க்கம்) (அனக நெறி) is truly the 'anaga neri'(அனக நெறி) itself.
For the convenience sake the word Dayavu (தயவு) is spelt 'Daeivu' (தயவு) but pronounced as Dayavu (தயவு) D stands for our divine should itself and the five vowels are for five forces of Vu. set in motion to make a blissful life. The Arutperunjothi in the Chitrsabai (சிற்சபை) has now yielded this great Deiou (தயவு) for the whole humanity.
55. Inner intention readily answered by the temple
எண்ணியாங் கின்புறத் தருசபை.
109. Inburu nanulath thinniyang genniyang
110. Anburath tharusabai Arutperunjothi
109. இன்புறுநானுளத் தெண்ணியாங்கு எண்ணியாங்கு
110. அன்புறத் தருசபை அருட்பெருஜோதி.
Ex
People like much all kinds of sensuous pleasures in their life. But all are not getting the enjoyments they need. "Where there is a will, there is a way" says the strong minded man. But the mind of man is not pure in all; it is hard and given too much to all pleasures and pains of the sensuous life. So the demand of the mind is not a real one; god only knows his real need and demand and therefore He takes care of every one according to His will only. This is the reason why a man does not get what all he demands. Even though a strong minded person obtains what he wants, good effect may not come out of it. On the other hand, very bad sort of result may affect him very much. Therefore if we leave our demands to the will of god and if we receive anything He gives, without desire or hatred, we may utilise it for loving service to humanity. Almighty god is commanding only the real demand of soul, so it will enlighten us for our real life.
Material demands, sensuous cravings, heart's desires and even spiritual longings too are not the real needs of our divine 'self' or soul. In this soul temple we are in part and parcel of Arutperunjothi God. If so, what will be our separate demand other than that of God? What He commands must be our demand with which we can live a life of divine Bliss.
Who am I? In reality the one supreme God Himself is existing eternally in the forms of all souls; and so, He is indeed the soul of mine self. Therefore I am nothing but Himself come to live in this world with this body, mind and all. Without viewing real soul's demand in all our past lives, what all we have got would not bring us the real soul's demand of us. That demand of the soul is neither of sensuous, physical nor of spiritual nature. It is the eternal divine Bliss which is the end of soul's demand. This idea can be conspicuously comprehensible in the Tamil word Anandham (ஆனந்தம்). In Tamil (ஆன் + அந்தம்). Anandam (ஆனந்தம்) gives the meaning, An or Anma is soul, and Andam is its end i.e. Anandam, (ஆனந்தம்) soul's end is the Bliss. This Bliss is Divine and Eternal. This Bliss only is our real demand; in the end this will be awarded to the soul.
Here the two words, 'inburu, nan' (இன்புறு நான்), should not be taken as a nani inbura (நனி, இன்புறு)(meaning: I to enjoy). Inburu (இன்புறு)( is, getting bliss or blissful 'Nan' is 'I'. This is the should stage where the real bliss is developing. God is not supplying us all for other enjoyments. Everything coming to us, is for raising us to the soul-plane from where alone we would come to live the blissful life. Therefore this "inburu nan (இன்புறு நான்)(" is meant 'bliss developing-I' i.e., the soul. This soul is common to man and god and therefore the real demand of man conforms to the command of god to bless him in the life.
The temple is answering in terms of divine love which gives forth final bliss. 'Anburath tharusabai (அன்புறத் தருசபை) ' meaning, the temple is offering him the state of Anbu (Üù¢¹). This word in Tamil 'Üù¢¹' (Anbu - pronounced anbu) has got the mystic power of giving us the highest divine bliss. This anbu also is impregnated with practical divine life as it was pointed out about the word Dayavu in the last couplet. Let us make a detailed study of this anbu here.
Generally 'Anbu' is explained as love, affection or devotion.. God also is said to be love. Siva and Love are one and the same, says the Saiva Siddhanta (சைவ சித்தாந்த) scripture. Pure divine love begets the grace of god, which will finally blossom into the eternal flower of Bliss. In divine experience the Truth of god is satchitananda (சச்சிதானந்தா); Sat is the form - eternal space, Chit is the attribute or gracious expressions on this universe, and anandam is the real Bliss experienced in the Eternal life of man. The form (Sat) only is seen, and the workmanship (Chit) is made intelligible in the soul atom of a divine developed man and Anandam (ஆனந்தம்) is the experience of the Blissful life in Eternal man. Therefore God, Sat Chitananda Himself is living through the perfect man. In this divine man, the god Satchitananda has come out as Anbu. Let us see how; this word Anbu is applied to ourselves.
The language Tamil is developed on the basis of the Divine Anbu or God Anbu. A - n or Ah and ‘m’ are the first and the last letters in Tamil. At first or in the beginning, god's existence is known to be completely filled in the whole space of divine ether. And this is represented by the first letter Ah (Ü). So this 'Ah' is the limitless form of god. Such an unimaginable god's truth is coming down to a very small soul particle in this in this human body. In this soul-atom He is to be fully realised by practice. Hence this soul is the god's another form of very much importance. This divine final form of soul atom is represented by n (or in -ù¢). From this soul point we can experience these both forms of god. To practicalise this divine truth, this soul atom is set upon the Pa (ð) like cerebrospinal cavity, in the form of a small dot and the Divine Infinite effulgence is ever spreading with five forces on all sides. To represent all these facts the last letter Pu or Bu is added to An. Thus Anbu is the full divine experience of god in our Blessed life. This is the full practical meaning of Anbu: therefore this must be the real meaning of Love too.
Our Arutperunjothi god presenting Himself fully well in our soul temple, is awarding this divine Abu experience of Blissful Life or Anandham, that the final goal of the soul and the endless life of Bliss.
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