Arunagirinathar was born in 16th century
and Sri Ramana Maharshi appeared around three centuries later. While
Arunagirinathar was born at Tiruvannamalai, graced by Muruga and went all over
Tamil Nadu and beyond, Sri Ramana Maharshi born near Madurai reached
Tiruvannamalai and never left from there. Blessed by Muruga, Arunagirinathar
adopted the path of devotion and expressed it through his songs, Thiruppugazh,
and blessed by Arunachala, Sri Ramana Maharshi adopted the path of Jnana. While Arunagirinathar conveyed the message of
Thiruppugazh in the most ancient language of Tamil, Sri Ramana Maharshi
conveyed his teachings through the universal language of silence. Arunagiri’s songs were rendered through
vocal chord, heard through ears and reached the heart and Sri Ramana Maharshi’s
teachings went through the intellect (Chith) and brightened up the Atman. While
Arunagirinathar emphasized the importance of Nama Sankeertan through his poetic
verses, Thiruchuzhi Nathar stressed the need for self-enquiry to reach the
destination. While the songs of
Thiruppugazh were heard and recited mainly in the land of Tamils and by Tamil
speaking devotees, the teachings of Sri Ramana Maharshi transcended the
regional and national borders. Each of
them was unique in their own right and created a kind of spiritual upheaval,
Apparently, it appeared
they differed widely but the differences are only peripheral and not
vital. In fact we find more areas where
they agree and almost no area where they disagree. Their approach may have varied but their
destination; liberation from the repeated cycle of life and death remained
same. Strangely, it was the question of
death that gave both of them the first step towards enlightenment. Distressed by the way his body and mind were
leading him, Arunagiri decided to end his life and fallen from the temple tower
of Arunachala. Surprisingly, he fell not
on the ground but into the strong grip of two hands; the Abhaya Hasta of Lord
Muruga. While Arunagirinathar had chosen
death as a solution for his ills, Sri Ramana Maharshi started ruminating about
death more seriously. He imagined
himself to be dead and pondered over the question “Is this body represents
‘me’? ‘The material body may die but the
spirit transcending it cannot be touched by death. “The body may be burnt and
turned to ashes but the ‘I’ will not become extinct”, he realized. He then arrived at the conclusion that he is
not the body; he is the deathless spirit, the indestructible conscious entity.
Appearing as Gurunatha,
Lord Muruga rendered the saintly advice to Arunagirinathar. Arunagirinathar then emerged as an
enlightened sage and rendered songs which were considered as the essence of Vedas
and Upanishad. In Kandar Anubhuti,
Arunagirinathar expresses this experience and appeals to Muruga to come as Guru
(Guruvai Varuvai Arulvai Guhane).
Similarly, Sri Ramana Maharshi went direct to Arunachala and surrendered
before Him and Lord Arunachala has graced his ardent devotee and taught him
that the path towards Self-Realisation is through introspection and
Vichara.
“Give me your grace, your Arul”; this formed the refrain of almost all songs
of Arunagirinathar. (Muktiye Servatharkku Arulvayee…song: Apakara
Ninraipattu). Similarly, Maharshi says:
“Divine grace is essential for Realisation.
It leads one to God-realisation.
But such grace is vouchsafed only to him who is a true devotee who has
striven hard and ceaselessly towards the path to freedom” (Talks with Sri Ramana Maharshi No.29)
Arunagirinathar who was
basically a devotee composed Kandar Anubhuti, a work on Jnana while Bhagavan,
Ramana Maharshi who was basically a Jnani composed Akshara Mana Malai (The
Marital Garland of Letters), an outstanding work of devotion. It is a divine coincidence that both
Arunagirinathar and Ramana Maharshi stressed the importance of
silence and used the same term “Summa Iru” (be still). Arunagirinathar recalls the saintly advice
given by Lord Muruga thus: “What a
wonder! The moment Lord appeared as a
savior, he gave the advice; “be still” and there was no longer anything for me
to know” (Summa iru Sol Ara Enralume…..Anubhuti). He says he knows no other
means to realize God than the path of silence, solitude and stillness. Centuries later, Bhagavan Sri Ramana Maharshi
expressed the same view point (‘Sollathu
Solli Nee Sol Ara Nil Enru Summa Irundhai Arunachala’).
The term, “Summa Iru” (Remain quiet) is not to be interpreted to convey
a state of idleness or inactivity. It
does not mean refraining from talk. The term of silence
referred by Arunagirinatha Swamigal and Ramana Maharshi is a state, where the
mind and body becomes still and the “Self” alone shines forth. It is the state where the individual remains
free from worldly thoughts and free from mental activity. Observing silence,
looking inward and practicing ‘Siva Yoga’ paves the way for Self- realisation
where the Jeevatma realises the eternal truth, Brahman, the self-guiding
awareness, the supreme consciousness, which is present in all.
The human body is very fascinating, the centre of all activities,
the motivating force behind all human assertions and possessions and the centre
where concepts like ‘I’ and ‘mine’ arise, but the fact remains that this body
is inert (jada). It cannot perceive. It
changes every moment. It grows, decays and ultimately perishes. Ramana Maharshi said in categorical terms
that ‘you are not the body, nor are you the mind. You are the Atman, the ever existing Self,
the reflection of the eternal reality, Brahman.
Strictly in accordance with his belief, Maharshi lived beyond his body
and attained the state of Jeevan Mukti.
Arunagirinathar also expressed the same view point in most of his
songs. In one of his songs, (“Tholal
Suvar Vaithu"), he says that this body, consisting of five senses and
kosas (sheiths) is a house made of flesh, veins, skin and bones and one should
free himself from the influence of such a body to be able to realize his inherent divinity (Atma Chaitanya).
Arunagirinathar was able
to able to differentiate himself from his body and mind and some of the songs
he addressed to the mind itself. He
said: “Oh my friends, restrain your mind from going towards sense
gratifications, eliminate anger and remain calm and quiet and composed. “ (Thadungol
Manathai …Kandar Alamgaram 16).
Bhagavan Sri Ramana Maharshi’s teachings always emphasized the need to
transcend the mind and even eliminate it.
He said mind is a mere bundle of thought. The only way the mind can be eliminated is by
going to the source from where thoughts arise.
Once you reach the root, the stem and branches would automatically
fall.
Sri
Ramana Maharshi said that though one cannot see himself as an object, he is
aware that he exists. Though he sees the objects
of the world through the aids of his senses, he is aware of his existence
without any aid or help. He needs the
help of his ears to listen, the help of his eyes to see and the help of his
nose to smell but to know himself he need not depend on his senses or mind. One
need not see a mirror to know that he exists.
This consciousness
that “I exist” is Self. The ‘Self’ is the eternal light, the ever existing reality. The Self, being self-luminous, is shining all
the time and revealing its presence in all states of deep sleep, dream and
waking. The Self constitutes the true
identity of an individual but because of the super imposition of the body and
mind; he is not able to realize his essential nature (Thaan) and remains under
the mistaken notion of “I am the body”. (Yaan).
In his immortal works, ‘Kandar Anubhutim Arunagirinathar says: “Oh
Muruga, the source of all knowledge, what a grace that you have bestowed on
me. The ego that characterized my
individuality has been thoroughly overpowered.
The false notion of “I” has disappeared completely in the effulgence of
the Supreme Self. The ego self having
subsided, I am elevated to a supreme state of awareness where my real Self
alone remains (Yaan Akiya Ennai Vizhungi
Verum Thaanai Nilai Ninrathu Tharparame).
As
the ego or individuality is swallowed by Arunachala,
one is transcended from the realm of body or mind and reaches the state of
Turiya where pure consciousness alone prevails.
This is the state of Sath Chith Ananda (knowledge, consciousness and
bliss) where one lives in his body and is yet independent of it. He becomes Jivan Mukta, free from Prarabda
Karmas and liberated from the bondage of the world. He need not come again to this world of
sufferings and sorrows. (Iha Chedskad
Boddhum Prak Sarirasya Vistrasah tatah sargesu Lokesu Sriratvaya Kalpate
(Kathopanishad VI-4).
In his song ‘Thenunthu Mukkanigal’ Arunagirinathar
conveyed his prayer thus: “Oh Lord Muruga, bless me to transcend
myself to a state where there is no ‘I’, no ego, no illusion, no attachment and
the real, pure "I" remain in
the vast space of emptiness in perfect harmony with Self.” In Akshara Mana
Malai 91, we find the same state being mentioned. Maharshi says: “Oh Arunachala, come, we will go day and
night, stay together in the vast expanse of the space, in perfect bliss. (Rappakal
Illa Verum Veli Veetil Ramithiduvom Va Arunachala, Akshara Mana Malai 91).
- V.S.Krishnan
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