Kanthar Anubhuthi - verse 30

January 3, 2009

Transliteration:

sevvaan uruvil thikazh vElavan anR— , ovvaathath— ena uNarvitthathu thaan avvaaR— aRivaar aRikinRath— alaal, evvaR— oruvark— isaivi— pathuvE. 30

Meaning:

Crimson-sky-like Velayudhan gave me that day That Divine Experience unique; which experience gay, Unless it is had and experienced as such,— the only way,— How can that be told to another? Is it something to say! "That Divine Experience which Lord Vel-Murugan, Whose Form shines like the crimson sky (at sunset), revealed (to me) from within, on that day, as having no comparison to it,— Unless that Experience is had by one as such and experienced as such, how can that be related to another? (It is impossible to relate that Experience.)"

Detailed Commentary:

Lord's Murugan's Form

The crimson-lit western sky at sunset has a special charm and beauty which cannot be adequately explained in words. There is no comparison to it. It produces a thrill in one's heart. If this is the case with a part of the sky, what about Lord Murugan's shining form, whose not only hands or feet but whose whole being is crimson in color (verse 25)? He is an embodiment of beauty. He is charm personified. The nearest comparison conceivable is that of the sunset sky which itself is comparisonless. The glory and beauty of the Unknown and Invisible is, thus, made to be realized through the known and visible, but yet only experienceable and not relatable, beauty of our daily experience, which is only a reflection of the former.

Crimson or redness denotes perfection. The Lord who is all-red is a mass of perfection. That Lord Murugan who shines like the red-sky revealed on experience, on that day, to Saint Arunagirinathar. It was an experience given by the Supreme Lord not by words but by direct inner revelation. How can there be an equal to that Experience? God has no equal, no comparison — He is the Absolute, the Spreme, the whole, the perfect. God-experience is also without a comparison and there is, therefore, no question of an unequal to it; God and God-experience are one and the same. God-experience is not like sensory experience with objects. In sense-experience, the object remains as a separate entity from us. There is the enjoyer and the enjoyed. But in God-experience, we do not retain our individual existence or experience God as we experience an object. God is the Absolute and divine experience comes only when this individuality of ours is dissolved into it. Of course, there are stages in divine experience which precede the final at-one-ment and which, too, are all divine in varying intensities.

The individual or the finite cannot experience the Infinite so long as it is a finite. It has to evaporate itself into and become the Infinite, rather be the Infinite, where experience is the same as being. Therefore, to have God-experience is to become God or be God. Hence, that experience is unique and is of a special kind unknown to the mortal.

....more in skandagurunatha web site.

Courtesy: www.skandagurunatha.org

January 7, 2009

Muruga Saranam

Excellent explanation on the enjoyer and object being enjoyed and that we need to become one with God if we are to experience Him.

I think all along it has been wonderful explanation on every verse. This person who has translated must be having a real blessing from Lord Muruga. We are fortunate enough to listen to that and due to Mr. Ramaswamy's efforts we are getting it one at a time which easy enough to understand and digest.

Thanks.

Muruga Saranam

With Best Regards

Meyyappan S

On Sat, Jan 3, 2009 at 6:43 PM, r_ramasamy <rramasamy wrote:

Transliteration:

sevvaan uruvil thikazh vElavan anR— , ovvaathath— ena uNarvitthathu thaan avvaaR— aRivaar aRikinRath— alaal, evvaR— oruvark— isaivi— pathuvE. 30

Meaning:

Crimson-sky-like Velayudhan gave me that day That Divine Experience unique; which experience gay, Unless it is had and experienced as such,— the only way,— How can that be told to another? Is it something to say!

" That Divine Experience which Lord Vel-Murugan, Whose Form shines like the crimson sky (at sunset), revealed (to me) from within, on that day, as having no comparison to it,— Unless that Experience is had by one as such and experienced as such, how can that be related to another? (It is impossible to relate that Experience.) "

Detailed Commentary:

Lord's Murugan's Form

The crimson-lit western sky at sunset has a special charm and beauty which cannot be adequately explained in words. There is no comparison to it. It produces a thrill in one's heart. If this is the case with a part of the sky, what about Lord Murugan's shining form, whose not only hands or feet but whose whole being is crimson in color (verse 25)? He is an embodiment of beauty. He is charm personified. The nearest comparison conceivable is that of the sunset sky which itself is comparisonless. The glory and beauty of the Unknown and Invisible is, thus, made to be realized through the known and visible, but yet only experienceable and not relatable, beauty of our daily experience, which is only a reflection of the former.

Crimson or redness denotes perfection. The Lord who is all-red is a mass of perfection. That Lord Murugan who shines like the red-sky revealed on experience, on that day, to Saint Arunagirinathar. It was an experience given by the Supreme Lord not by words but by direct inner revelation. How can there be an equal to that Experience? God has no equal, no comparison — He is the Absolute, the Spreme, the whole, the perfect. God-experience is also without a comparison and there is, therefore, no question of an unequal to it; God and God-experience are one and the same. God-experience is not like sensory experience with objects. In sense-experience, the object remains as a separate entity from us. There is the enjoyer and the enjoyed. But in God-experience, we do not retain our individual existence or experience God as we experience an object. God is the Absolute and divine experience comes only when this individuality of ours is dissolved into it. Of course, there are stages in divine experience which precede the final at-one-ment and which, too, are all divine in varying intensities.

The individual or the finite cannot experience the Infinite so long as it is a finite. It has to evaporate itself into and become the Infinite, rather be the Infinite, where experience is the same as being. Therefore, to have God-experience is to become God or be God. Hence, that experience is unique and is of a special kind unknown to the mortal.

....more in skandagurunatha web site.

Courtesy: www.skandagurunatha.org