Let the inner eyes be opened!
कण्णुक्कुक् कण्णाय्क् कण्णिऩ्ऱिक्
काणूऩैक् काणुव तॆवर्पा ररुणाचला
kaṇṇukkuk kaṇṇāyk kaṇṇiṉṟik
kāṇūṉaik kāṇuva tevarpā raruṇācalā
கண்ணுக்குக் கண்ணாய்க் கண்ணின்றிக்
காணூனைக் காணுவ தெவர்பா ரருணாசலா
கண்ணுக்கு——-Kannukku————Of the eyes
காணுவது——-Kanuvathu————–Who is seeing
Meaning in Brief
Oh,Arunachala! See who as the eyes of the eyes, without eyes, is seeing!
Generally the physica eyes enable us to see external objects.But who is the eyes of the physical eyes? Or can our physical eyes see objects without inner eyes?
Even if our eyes are open, at times we do not see the objects before us. At certain other times evenif our eyes are closed, we see various objects and scenes.How is it possible? It clearly goes to prove that not the physical eyes are seeing objects. There is real eyes which see the objects. We may conclude that our mind is prompting the eyes to see what it wants to see.Still there is one more knot to be untied. When we are asleep, our eyes are closed and mind is inactive. But we see in dreams places and objects.Who is beyond all these eyes and mind discussion? Even if we are in sushupti state, that is in deep sleep, next day we tell I slept very well last night. How do you know? Because there is Athma never sleeping always awake in every one. Asthma Is omniscient. It knows everything, always.
Bhagavan describes in another writing Ullathu Narpathu ,these eyes – Athma – as
‘ anthamilla kan’ endless eyes .
That Athma is the ‘ I’; that itself is the ‘ Paramathman ‘.That is Brahmam.
If our physical eyes requires seeing power we require the grace of Paramathman. But he does not requires anyone’s help.
Athma- Paramathman or Brahmam is not a physical body. It has no form, no name. It is an experience.Only when we experience we realize.But for such realization we have to become fit. That fitness will not come easily.Bhagavan Ramanar was able get that experience when he was sixteen years old. .That is why he is Bhagavan.Whatever is the root cause for everything , itself is the consequences also. Can we see Bhrahmam? Should we see it is within us; when we are that!
Upanishads says that Brahmam has five effects. Sat, Chit, Anand, Nama, rupa .
- The first three are ‘sat’, real whereas the last two are illusions.
I remember a story narrated by Bhagavan to his devotees in this regard.
‘ There are a number of obstacles in the route to Jnana Sakshathkaram.The obstacles are of past, present and future ‘prathibandhas’.There is a story in the Upanishath and Vasudeva mananam.to substantiate the past Prathibhanthangal.
A man with a large family was rearing a She Buffaloe for his livelihood.The milk, Ghee , Curd etc given by the Buffaloe gave him the means to maintain his family.He was fully engaged in collecting grass, and other cattle feed for the Buffaloe.Over time his wife and children passed away due to their Karmas.
His affection towards the Buffaloe doubled thereafter. After some time the Buffaloe also died.
Left alone, he lost all interest in worldly life.He became disenchanted and became a desciple of a sat guru. He learned all scriptures through Sravana and Manana.But he could not concentrate on Sravana or Manana.
Observing the pathetic state of sishya, the Guru realized that sishya’ s past life and then his attachment towards family and belongings were standing in his learning.
One day Guru called him and said:’ Brahmam is known by names like ‘ Asthi’, ‘Bhathi’, and ‘ priyam’.’ Asthi’ means that which has existence- real.’ Bhathi’ means that which shines.’ Priyam’ means that which is dear. As your Buffaloe was ‘ priyam’ to you, that also was Brahmam.But it has a form and name. Therefore what you have to do is to get rid of the form and name and begin worshipping Brahmam.Sishya followed the Guru’ s advice and attained mukthi.’
Bhagavan said:” Though matter takes different forms and names, the only thing which is real is only one. That is Brahmam.”
If we realize that Asthi, Bhathi and Priyam are one and the same, if we realize that they are the innate qualities of the Sat Chit Anandan , our inner eyes would be opened. We would reach the point of Athma Sakshathkaram.
What Bhagavan said in Akshara Manamalai appears in Kenoupanishath also in a different way..
“यच्चक्ष्षा न पस्यति येऩ चक्षुम्षि पस्यति
ततेव प्रम्मतुवम् वित्ति नेतम् यतितमुपाचते”
“yaccakṣṣā na pasyati yēṉa cakṣumṣi pasyati
tatēva prammatuvam vitti nētam yatitamupācatē
Yay cakssa——–What (can not be seen ) by eyes
Na pasyati———–cannot be seen
He a cakssumsi —–because of what by our eyes
Pasyati—————Realise the matters
Tat Eva————– That itself
Brahmmattuvam vitriol——know that is Brahmam
Yat itam—————-with different modes of worship
Upscate- ——— worship
Itam Brahmam na——-It is not Brahmam.
‘ That which cannot be seen by the physical eyes, and because of which the physical eyes perform its functions is the pure chaithanya called Brahmam.Whatever else you worship are not Brahmam.’
The one who sees everything, who functions as the eyes of the physical eyes , that sat chit Anandan is Brahmam. To see him only Arunachala has to grace us.
Bhagavan says in Anma vthai keerthanam, another of his compositions :
विण्णातिय विळक्कुम् कण्णातिय
पॊऱिक्कुम् कण्णाय् मऩक्कणुक्कुङ् कण्णाय्
काणॊणात कण् काट्चि पऱ्पल
काट्टिऩाय् मऩक् कण्णुळे
விண்ணாதிய விளக்கும் கண்ணாதிய
பொறிக்கும் கண்ணாய் மனக்கணுக்குங் கண்ணாய்
காணொணாத கண் காட்சி பற்பல
காட்டினாய் மனக் கண்ணுளே
The Seer, the Seen, and seeing all are the deeds of Brahmam only.I am Brahmam, you are Brahmam and all are Brahmam.O Arunachala please destroy I in me.