|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.
°ÏÀ °ÏÀ´ °Ò òì âþ×î
tharuma atharumath thalai n-inRu aazvEnai
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.
íé×Ñ -ºíé×Ñ íé×Ñ ÃíìÅ
uRRavar peRRavar aRRavar muRRum
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
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;
¹°Å ± ÖÒ×ò
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;
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
×¹³ ½°Õ¤ -òì ÿÕÅ
van-thu pukuthalunj chenRu n-Ingkalum
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
òé''ÀÖ Ì¯¨ 'ÀÖ
onRaakaamal iraNtu aakaamal
Thou hast not been entirely the SAME as myself nor totally DIFFERENT and neither simultaneously the SAME and DIFFERENT, (these categories being inapplicable)
°òî³ -ºÏÀ °''ò ÇñÅ
thannathu perumai thaakkaan aayinum
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.
And with this hast immersed me in His ocean of infinite BLISS where
enjoyment is non-terminating ;
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.
Àòîò òþ'ò ×'Ñ½îÖ -º¯«
mannan enkOn vaarpunal peNNai
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;
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
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