Having understood existence as constituted by the PLAY of BEING and that too is an expression of ARUL, and that the meaning of existence is to live or secure living in the ARUL-SPACE without ever being thrown out from that, now begins simply an articulation of this life of Bakti and how Arunandi, has come to it. There is self reflection that seeks to understand how one has been brought into this ARUL-SPACE that is so wonderful to be. No more questions but only a CONFESSION of what has transpired in his disconstructive combat with Meykandar and how it has helped to gain those illuminations that finally silenced him and overcame his investigatory violence. Arunandi subdued and overcome with gratitude bursts into eulogies as a way of thanking the destruction of his ignorance that has made his life so miserable. He also explains how this illumination has claried some basic issues in metaphysics that has been the bone of contention between the Vedanties and Siddhanties.

' إ --'
-ׯ 0--Ѣ װ'
- ׹-'

tharuma atharumath thalai n-inRu aazvEnai
karumaa katalvitam uNta kaNtap;perumaan
thiruveNNai n-0;llUrch chuvEthavanaththaan
uruvenna van-thetuththaan uRRu

The BEING who discloses HIMSELF in the archetypal form of NILAKANDA, that form for swallowing the bitter venom that emerged when the ocean of milk was churned by the devas and asuras, has redeemed my sinful self caught in the moral struggle between the good and evil, by appearing in the bosom of SuvEthavanaththaan of Thru VeNNai N-allUr .

Notes: Having seen BEING itself in the personalityof Meykandaar, BEING radiating itself by subduing the ego of Meykandar, Arunandi proceeds to articulate the profound UNDERSTANDING disclosed to him by BEING itself and hence TRUTHS, indubitable , absolutistic and breeding apodictic certainty.
The mention of the archetypal form of Nilakanda - the blue throated SIVA is to indicate how the death inducing hold of Anava Malam, that which breeds death and disasters in one^s life was contained by SIVA and kept in his throat solely by virtue of GRACE.

- Š
љ ;

uRRavar peRRavar aRRavar muRRum
aRRavarkku aRRavan;

BEING discloses Himself as totally autonomous and FREE to those who have severed totally and irredeemably the bondage to friends associates parents kith and kin and thereby attained total social autonomy;

Notes: aRRavan: he who has no social bondage of whatever, he who has absolved every form of sociation


.......allavarkku allavan

Being stands also as that which negates for all those who negate everything and stands absolutely ABOVE, disengaged and uninvolved with phenomenal or the historical;

an-tham aathi illavan

BEING is not only absolutely transcendent, the absolutely BEYOND and ABOVE, HE is also ahistorical, atemporal and hence without a beginning and an end; i.e. absolutely beyond mortality;

... ׹
̙ -' ̙Š
̿ ش 촱
-' 촳;

... van-thu
kurakku manaththu kotiyEn parakkum
parappai kuviththu n-iRuththip pitiththittu
iruLvaLiyaakkum maruLinai yaRuththu;

Having come on HIS own accord, has arrested my mind that restlessly jumped hither and thither like a monkey, trying to explore and understand everything and made it focus upon the maruL that leads one to appreciate the dark and evil as light and right and destroy it; to eliminate from within the tendency to take FALSE as TRUE and thereby suffer more and more:

Notes: iruL veLiyaakkum maruL: the confused and dimmed vision that allows taking the DARK as LIGHT, the EVIL as GOOD etc

׹ դ - Š
-'' ;

van-thu pukuthalunj chenRu n-Ingkalum
inRi yonRaay n-inRa an-n-ilaiyil;

Thou hast stood the SAME in the sense that neither hast Thou entered from elsewhere nor hast left abandoning me and while Being-with-me thus non-absenting ever,

'' ̯ '֠
̯ ';

onRaakaamal iraNtu aakaamal
onRum iraNtum aakaamal;

Thou hast not been entirely the SAME as myself nor totally DIFFERENT and neither simultaneously the SAME and DIFFERENT, (these categories being inapplicable)

-π '' Š
-π ' ˱
 ׀ Š

thannathu perumai thaakkaan aayinum
ennathu perumai ellaam eythith
thannai enakkuth tharuvathai anRiyum
ennaiyum enakkE than-thu

Though Thou hast not disclosed all the greatness intrinsically Thine , Thou hast bestowed upon me all the greatness and nobility that I enjoy in existence as if mine. And in this manner not only hast BEING presented Himself to me but also hast delivered myself to myself , so that I stand now absolutely autonomous and FREE.

' -ϛ
' 䴳;

pEraan-an-thap perungkatal athanuL
aaraavinpam aLiththuth;

And with this hast immersed me in His ocean of infinite BLISS where enjoyment is non-terminating ;

' ̦ Ơ

uLLum puRampum ozivinRi n-inRa
vaLLanmai kaatti malarati yaruLiya

And in this manner hast BEING disclosed HIS infinite LOVE that stands dispensing continuosly withni and without and thereby disclosing to me the DIVINE PLAY that is being maintained continously.

' 'ѽ -
-ׯ ' -ˍ

mannan enkOn vaarpunal peNNai
veNNai kaavalan meykaNta thEvan
aNNal aruL aalayaththan;

Meykanda ThEvan , the Lord of VeNNai girdled by the river PeNNai, in whose guise BEING has disclosed Himself is my LORD SUPREME, the LORD of the TEMPLE of PURE LOVE(aruL), of infinite GRACE;

ð' '˙Š
ҍ љ-'

malamuthalaayina maaykkum
ulaka uyirkkellaam oru kaNNE

stands as the EYE within the eyes of all creatures in the world that makes them see TRUTH and through that overcome the FALSE and misleading instituted by IGNORANCE producing dark forces.


1) Arunandi, in this final chapter articulates his most profound metaphysical understanding, an articulation that evokes no further interrogation and hence that which is TRUTH. And this occurs in the last line of the akaval i.e. ulaka uyirkkellaam Or kaNNE -- the EYE within the eyes of all creatures and the SEEING that remains along-with and together nonalienably form the seeings of the creatures whether sensorial or non-sensorial. In the phenomenology of seeing of the creatures there is already inherent to it the presence of SEEINGwithout SEEING that we have mentioned earlier as well, and hence BEING itself. As we have already seen, it is only because of this there is moral conflict which finally results in the purification of the creatures i.e. the absolutions of all constraining and self-binding, vision narrowing prejudices. The SEEING installs conflicts when the seeings are incommensurate with it and through such conflicts transforms the seeings themselves so that they become more in accord with the SEEING of BEING itself. The end to these painful moral struggles comes when the seeings are submerged and SEEING is installed fully, permanently and firmly. Such individuals cease to be human; they become nondifferent from BEING itself and for Arunandi, Meykandar appears to be such a person, a person who has succeeded in subduing his Ego so completely and firmly that only BEING is present in his BEING-in-the-WORLD.

2) This SEEING within the seeings is the SAME for all creatures and transcends all differences -- cultural, linguistic, national, religious, ethnic and what not. But it remains unavailable for the most part because it remains concealed , hidden and distant on account of the dominance of the malas. While seeings may not bring about absolute agreement, a convergence in perception, thinking, feeling and so forth, the SEEING on the other hand does bring about this. Whoever succeeds in installing SEEING by subduing the individualistic seeings, tend to agree among themselves absolutely by the SAMENESS of Being-in-the-World that now conditions their existence. This unassailable and unchanging, unsubvertible , indisplaceable agreement , the SAMENESS of SEEING brings about, also confers apodictic certainlty and indubitability, for long the search of the philosophers both in the East and West. This is the LIMIT in the hermeneutic scientific strugggles of human beings --- the seeking of consensus with others for an opinion, idea, understanding and so forth. While under normal circumstances agreements may be possible in some matters but not in all; but at this LIMITING case the agreement or consensus is TOTAL and ABSOLUTE.

3) The SAMENESS of SEEING is NOT identical with the sameness of substance. The substantial identity is different from Being-identity. An infinite number of substantially different psychic entities can have the SAME Being-identity. They are the SAME in Being but not in substance. And in this limiting case where SEEING is instituted as THE seeing, such an identity of Being with BEING itself is attained. The anmas at this point , as already mentioned in several places, do not have a Being of their own, BEING takes over and out shines the anmas. The Being-identity of such anmas becomes that of BEING itself. While BEING remains the SAME, such anmas, while remaining substantially different, become the SAME in Being-identity with that of BEING itself. And it is only because of the SAMENESS in Being-identity but along with difference in substantial identity the interpretations in Vedanta about such relationships in terms of substantial sameness, difference , difference with nondifference and so forth are said to be inappropriate and irrelevant to the issue. The Vedantic notions are not hermeneutical and hence do not acknowledge a difference between seeing and Being and hence a fundamental difference between substantial identity and Being-identity . They cannot accommodate the notion of changing Being-identity of an anma that RETAINS, despite such changes, its substantial identity even during Paramukti.

This page is created and is maintain by Suba. Copyright Suba - 26/11/1998