ARUTPERUNJOTHI AGAVAL
SWAMI SARAVANAANANDA.
86. From the Universe – All
சகமுதல் முற்றுமாம்.
171. Sahamuthal purappuram thangiya akappuram
172. Akampuram mutrumaam arutperunjothi
171. சகமுதல் புறப்புறம் தங்கிய அகப்புறம்
172. அகம்புறம் முற்றுமாம் அருட்பெருஞ்ஜோதி
Ex
Here the word 'Sakam (சகம்) ' is not to be taken as merely the Sanskriti i.e. form of 'Jagam (ஜெகம்) ' meaning the universe. This meaning may be applicable to some degree because it is correct in exoteric sense. Our Vallalar puts this word to convey the exoteric meaning of the Sakam (சகம்). That is this Sakam (சகம்). can be divided into S + akam or S + a + kam. From these components we see the true meaning as follows: 'kam' is denoting the ethereal space, a - is the atomic state filling the space and s- stands for 'Sath (சத்) ', the essence of divine light. Therefore, this Sakam (சகம்). is the True divine light filled in every atom of the whole boundless space.
Let us take the verse and study the meaning. 'Sakamudal' (சகமுதல்). , conveys the above meaning i.e. the space-filled essential and eternal divine light is the first. This stage appears as fourth when we perceive from the inner soul of ourselves. Taking this soul stage as the first and innermost, the other three stages are denoted as inner, outer and outermost. These four stages are our soul, life, mind and body. In the outside universe, the divine light, the sun, the moon and the star light are comparable to the above four in our bodily being. As we take the Sakamudal (சகமுதல்). as the first, it is naturally the outer most stages stated here as 'purappuram' (புறப்புறம்) . Then the other stage are given out as Agappuram (அகப்புறம்) , Agam (அகம்) and puram (புறம்) . In all these four and four-eight stages our Arutperunjothi is existing fully but giving out in different kinds. The truth of all these is coming to light only at our gracious plane. At this gracious stage it is to be experienced as the soul light of grace. This is the gracious plane while divine light is acknowledged as Arutperunjothi. By the omnigrace of god, the first and the last or the alpha and omega, or Sakamudal (சகமுதல்). and Arutperunjothi are revealed in these lines.
87. Arutperunjothi - assuming Si.Va.U. and A
சிகர வகர உகர அகரமாயது.
173. Sikaramum vakaramum searthani ukaramum
174. Akaramum aakiya arutperunjothi
173. சிகரமும் வகரமும் சேர்தனி உகரமும்
174. அகரமும் ஆகிய அருட்பெருஞ்ஜோதி
Ex.
The great universe and the Almighty force working here eternally are brought out for the purpose of exposition and realization of the truth of god, by the practical experience of man. This real fact of god's creation was formally revealed by the divine force to the ancient men of the world. Those people were really understanding the basic divine Truth working in and out of them. To expose the divinity they knew, and to translate the idea of the universal force, they tried their best in the formation of their language. The sound and form of each letter and word and the cause and effect of them were made to have some internal affinity for the enlightenment of divine knowledge. Who are those gracious and wise men? And what is the language they formed to denote the divinity? They were the third eyed men; the language they created was given the name Tamil: and hence they were called Tamilians. The word Tamil itself has got three consonants and two vowels. They are: (த்+அ, ம்+இ, ழ்) (t+a, m+i, l). Three consonants refer to three kinds of bodies - the gross, the subtle and causal; and the two vowels are two life forces; they are: eternal divine grace which is A(அ) and temporary breathing, energy which is i (இ). On the whole this word Tamil is made to impart the divine knowledge in man. If any one studies this language in the aspiring light of grace he can surely realise the god in him and in the universe.
The divine realisation of Tamilian was the truth of kandazhi (கந்தழி) god, in the first stage. It was developed only to the knowledge level where he recognised the truth to some extent: but for complete realisation, the truth was to be brought down to the level of loving compassionate service to the fellow people. Therefore the sensual life was developed. At this time the god truth was intered in imaginary symbols. Thus the conception of Sivam spread in our land in various forms and manners. The pristine truth of god was there for ever. But it was not understood by the majority of the people except a very few This imaginary Siva stage has now become the base of Suddha Sanmarga (சுத்த சன்மார்க்கம்) (ராமலிங்கர்) of our Ramalingar. (ராமலிங்கர்)
Arutperunjothi is the fully realised form of Sivam. To this divine experience the Siva conception and the basic truth of nature are referred in the lines taken here. In nature, A. u, m. combined into 'Om' sound is striking everything in various degrees. Therefore any creation in the embryonic stage is formed into Tamil Omgara (ஓங்கார) shape. In all the creative forms our human body only has got the full affinity with this Omgara (ஓங்கார) form and its inner truth. The three components of 'Om', A.U.M. (அ, உ, ம்) are representing the body, life and soul. These three have the numbers 8, 2 and 6 in which the body (A-அ) is of eight span in height; life air of (U-உ) is two in function of inhaling and exhaling ; and the soul knowledge of divine light (M-ம்) is six to represent the six syllabled Arutperunjothi. To the practical experience, this body and life force jointly work to reach the divine soul stage. In Tamil letters 'A-அ' is pronounced as a suffix to each ( in the dialetic usage_ and 'u-உ' is added to each number in its ending sound like Onru, Erandu, Moonru (ஒன்று, இரண்டு, மூன்று) and so on. But the ending 'U' sound continues till we count the number thousand - Aeram (ஆயிரம்) correctly speaking even when we count nine hundred (Tholaeram) (தொள்ளாயிரம்), the 'M' comes up. This 'Thol' (தொள்) prefix is to represent the preceding stage of the coming one. There, the letter A-அ and the number U-உ in man of Omgar lead to the divine goal M-ம். Thus god Arutperunjothi is -M- experienced by A and U of our bodily being. This is noted as Ukaramum Akaramum agia Arutperunjothi. (உகரமும் அகரமும் ஆகிய அருட்பெருஞ்ஜோதி)
In the first, the Sikaramum Vakaramum (சிகரமும் வகரமும்)ன் are noted. Here the letter Si (சி) . is the divine soul light in the innermost of us. From that Si, (சி) the divine light, its grace va (வ) is pushed out as our life energy or breathing. Thus Siva is manifesting in the human life. When we try from the bodily stage we have to pass through Vasi (வ சி) (the reverse of Siva) meaning our breathing life. When we experience it from the innermost it is Siva. (சிவா) Thus, Si.Va and u A are now meant to make us realise our god Arutperunjothi.
88.The ordinary and extraordinary forms of inner Alchemy
உபரச வேதியின் பரம் அபரம்.
175. Uparasa veathiyin upayamum paramum
176. Aparamum aakiya arutperunjothi
175. உபரச வேதியின் உபயமும் பரமும்
176. அபரமும் ஆகிய அருட்பெருஞ்ஜோதி
Ex.
Here the highest power of inner Arutperunjothi is referred to the inner alchemy. The word 'Uparasam' (உபரசம்) generally, in our Indian medical science denotes the essential medicinal elements of some inorganic and organic substances. But the 'uparasam' (உபரசம்) noted here, if we take it as mercury, will be held good to some degree. On the other hand by taking it as our divine gracious light itself we will get good benefit.
Alchemy is a mystic science highly spoken in our Siddha medical works. An expert alchemist, it is said can transform base metals into gold. Many have tried for long but only some have succeeded to some extent. The most powerful alchemist was able to do this with all success. This is noted down by our Vallalar in his book Thiru Arutpa. He says that there are two groups of seven methods each, by which this gold making can be done. This is his practical experience too. He especially points out, this alchemy will be a success to a pure desireless man only. He never liked to do this for advertising himself.
Here the inner alchemy of divine grace is pointed out. In us, the life essence and pure mind with the help of divine grace can get the power of transforming our material body of impurity into pure body of divine gold. The divine gracious light itself is like a processed beed of Mercury, or philosopher's stone, the touch of which will change copper or any base metal into gold. For this reason it is called sparisavedi (ஸ்பரிசவேதி) or sparsanavedi (ஸ்பரிசனவேதி) both meaning that which transforms by touch. The siddhas by strong concentration upon the divine inner light for a long time obtained the alchemic power to a certain degree and possessed their mind as Manonmani (மனோன்மணி) between the eye brows; this mind like a beed of mercury got the power of transforming lower metals into gold. Besides, this inner power of alchemy was able to cure the bodily and mental diseases. But all these powers and powerful Siddhas are not permanent; they will end after some time.
Our Vallalar's position is very great, because he has become the divine Arutperunjothi itself which has made him completely transformed into Arutperunjothi Mani (மணி) which is above all the Rasamani (ரசமணி) (Mercury condensed into a beed). Manonmani, Navamani, Sivamani (மனோன்மணி நவமணி சிவமணி) etc. It is particularly noted as Uparasavedi, because our Arutperunjothi is on (Tamil-தமிழ்) Pa- (ப) shaped cerebrospinal cavity surrounded by U and A or the life and body. In Tamil, Upa (உ, ப், அ) clearly denotes the divine light situated as a dot on the central letter (ப்). This light is really the uparasavedi (உபரச வேத) mentioned here, which has got two important powers; one is 'param' (பரம்) and the other is 'aparam'. (அபரம்) 'Para' (பர) or higher power transformed his body itself into 'Suddha Swarna dega' (சுத்த சுவர்ண தேகம்) or the body of divine gold. The 'apara'(அபர) or lower power enabled him to transform base metals also into world known gold. These two powers are said as 'upayam' (உபயம்) meaning two. So, Upayam (உபயம்) is two and Upa (உப) means 'near' or 'secondary' but Upa (உப) is the true explanation of our inner divine light. With this inner representation we may find new meanings for 'upanayanam', (உபநயனம்) upavasam, (உபவாசம்) and upadesam (உபதேசம்): Our inner light is truly the upanayanam(உபநயனம்) by which all the inner secret can be seen clearly: to live in that light is a true upavasam(உபவாசம்) where one can live without any external food: and to initiate a disciple in this inner light is a true upadesam (உபதேசம்): by a guru. Without knowing all these secrets men were going astray and wandering in wilderness.
89. The secret praised by the merciful
அந்தணர் வழுத்தும் மந்தணம்.
177. Mandhanam ithuena maruilaa mathiyaal
178. Andhanar vazhuthum arutperunjothi
177.மந்தணம் இதுஎன மறுஇலா மதியால்
178. அந்தணர் வழுத்தும் அருட்பெருஞ்ஜோதி.
Ex.
Who is Andhanar (அந்தணர்)? He who is mercifully serving all the fellow beings is a true Andhanan (அந்தணன்) . Is there any such person in this world? No. As far as the knowledge of history can reach, we are unable to hear of anyone of that attribute. There is no sign of any such Andhanan (அந்தணன்) having existed anywhere at anytime or even in imagination and dream. The one supreme god alone must be that Andhanan (அந்தணன்) who is realisable by the greatmen of gracious knowledge. Hence that all merciful god only is a real Andhanan (அந்தணன்) who is promoting all lives to their betterment. Where can we find out such a true Andhanan (அந்தணன்) in this world or else where?
Almighty god is the one Andhanan (அந்தணன்) who was speculated deemed and reasoned out by some but not realised in practical experience; That god was recognizable in the form of soul which was also the real form of every person. The Vedanta philosophy taught the man that he was really a divine soul being but the people thought that both soul and body are independent and each of them can exist without the other. So they tried to cross the floor from bodily state to Soul level. In their trial they lost their body, in the meanwhile, their soul experience and life too vanished in void ness. Therefore, those who were declaring themselves to be the soul beings could proudly speak of themselves as Andhanars (அந்தணர்கள்) or Brahmins (meaning, those who reach the stage Brahman or god. This declaration was not a practical one and could not be practical.
In the gracious suddha sanmarga (சுத்த சன்மார்க்கம்) alone one can live a life from the innermost wherein god and himself are in oneness. This man of realisation in fact lives along with all merciful god in each soul and he will be helping one and all everywhere. Thus only a suddha sanmarga (சுத்த சன்மார்க்கம்) is really an Andhanan. (அந்தணன்)
Such a gracious Andhanan (அந்தணன்) with his spotless pure mind prays and worships Arutperunjothi in secrecy. The word 'mandhanam' (மந்தணம்) means the divine secret kept concealed. God himself was thought formerly existing everywhere in concealment and the scripture created or revealing the god's secrecy was called veda or Marai (வேதம் அல்லது மறை) in Tamil (தமிழ்). But now, in the broad light of Arutperunjothi god is acknowledged openly as Arutperunjothi eternally existing everywhere. Therefore the divine secrecy is not secret at all: it is fully an infinite gracious Light itself. Hence, a suddha sanmargi (சுத்த சன்மார்க்கி) who is a real Andhanan (அந்தணன்) worships and prays only the Arutperunjothi as the open secret.
90. Arutperunjothi Lotus at Heart
இதய அம்புயத்து அருட்பெருஞ்ஜோதி
179. Empuyak kaniena ennuvaar idhaya
180. Ambuyaththu amarndha arutperunjothi.
179. எம்புயக் கனிஎன எண்ணுவார் இதய
180. அம்புயத்து அமர்ந்த அருட்பெருஞ்ஜோதி
Ex.
Wherefrom the man is living in this world? Generally, man is an emotional being. All his emotions work from the heart organ itself. So it is considered the man is living from his heart plane. Hence an egoic man speaks proud of himself and he says, pointing his heart, "I do this, I do that". But a man of divine grace holding himself in the divine soul in the centre of the head, never boasts himself but gives out all his thoughts, words and deeds with a spirit of grace. The divine light itself is metaphorically spoken of as lotus. In fact the divine light is indeed a combination of love and theos put in the form of lotus. At the head centre this lotus is the light of gracious soul itself: but small fractions of this light are lit up at six nerve centres or six Aharas (அகரம்) with different powers. The light divine at these centres too are called lotuses; the one important among these is at heart centre where the Brahman is supposed to be residing on the lotus of heart. This Brahman is praised by the emotional man as the god taking his seat at this heart lotus ( or Hirdayambhujam) (ஹ்ருதயாம்புஜம்).
The divine power at the heart lotus is very limited. So the emotional man is able to gain a very little power only. But the man of grace by praising god Arutperunjothi with the words, as "em buyakani" (எம்புயக்கனி) or em bujabalam (எம் புஜ பலம்) meaning our energy or strength gains considerable power. When this man of soul plane speaks of his heart, it is only the centre of his soul-being from which the great power issues for the highest benefit. The divine love light at the centre of the head is truly a miniature form of Arutperunjothi itself. This light in this higher plane of ether or Akasa ( ஆகாச) is denoted by M (ம்) as thousand petel lotus or 'Shashrara Lala Kamalam (சஹஸ்ர லால கமலம்,) ' of simply sahasra lotus. This is the light of Arutperunjothi formed as our divine soul. Here we can have All power and life. The purity of divinity can be represented by water and fire. Water is love and fire is theos; so water fire may be taken as lotus. There are many words to represent water, like, anbu, Vari, Sara, Jala and So on. From this water springs up firy flower; hence ambujam; Varijam, Sarojam and Jalajam (அம்புஜம், வாரிஜம், சரோஜம் மற்றும் ஜலஜம்) refer to lotus. The word mulari (முளரி) means both lotus and fire. Hence lotus flower is to be taken for light of god of pure love. Lord Siva represents Love form of Jothi adorned with the watery river ganga on his head. Without any symbolic definition we must take the divine light as Arutperunjothi at the Soul-abode from where we have to live by the grace of god.
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