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Two titles in the field by Prof. K. SESHADRI, Former Director, Centre for studies in Tradition, Thought and Culture of India, at the C.P.Ramaswami Aiyer Foundation,
The Grove, Teynampet, Madras‑18
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1) The Sadhana of Self‑Discovery
(An exposition of Sri Ramana's – “Who Am I”)
2) The Sadhana of Self‑Perfection
(Sri Aurobindo's – “Integral
Approach”)
AND NOW:
3. As an evaluation of the Sadhana of Self‑consummation
practised and lived into by Amarakavi)
The Secret of Tapas explores the inner recesses of
the Self not with a view to isolating it in any kind of Kevala Jnana where phenomenal existence ceases to be relevant but
in order to show its ultimate oneness with the plenitude of cosmic being. The world today is in need of such a
philosophy as has inspired Amarakavi into the secret of Tapas. It is not a call
for renunciation or rejection of the phenomenal amounting to any neglect of
it. Its aim is to bring back the
perfected soul in the fullness of its knowledge and power to the world of
everyday existence, so as to make it feel the impact of the Supreme and
respond to it appropriately
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THE
HIDDEN DIMENSIONS OF TAPAS
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Self‑discovery
leads to self‑perfection which would remain as self-realisation in a
concentrated sense; if it is not taken up to its final reaches as a total
consummation of the perfected self with the entirety of cosmic being both in
its phenomenal and noumenal aspects. It is this supreme consummation where the self is seen as including
comprehending and transcending cosmic existence that Amarakavi sounds as the
key note of his philosophy, which is at
once a Sadhana securing all
that is connoted by the concept of power and a realisation securing all that
is connoted by the concept of knowledge.
Knowledge, Amarakavi shows is verily power.
Amarakavi's Tapas signifies the supreme Sadhana that fulfills itself in that
sublime state, of knowledge whose essence is inseparable from power. It does not provide knowledge first and,
then lead to power. It does not
certainly provide that power which lacks the substance of all knowledge. As it illumines it charges. Hence it is not rushed into any one’s life
without regard to the recipient's capacity. The fit vessel receives it, and it renders
the vessel fit as it pours itself into it. Indeed it is the downpour of grace which is
as much knowledge as power.
In Amarakavi's
experience the word Tapas reveals
its inmost depths meanings. It is not any ritual or ceremony. It does not
exhaust itself in simple austerity or negative renunciation. It implies
conscious participation in a supreme plane being worked out by the divine for
the entire cosmic.
Every individual is not only eligible for it but is also fitted for
it. But most people are unaware of this
divine potential which is hidden in all.
It has given to Amarakavi
to expose the power and strength of the divine through His own gifted Sadhana. No person can successfully attempt such a
great task without the total inner direction and guidance throughout the Sadhana. But every one can realize His eligibility by an
inner awakening and total absorption in the cosmic scheme.
Amarakavi's transcendental yoga sums up the quintessence of all Tapas.
Its merits lie in that it is at once Theory as well as practice. Indeed the practice comes first and theory
follows as an elucidation acquiring a record for the enlightenment or others. As for oneself there is really no need for
theory as such. The fruits of any relevant
research centre and intended for the posterity and as a distant though sure and
clear invitation to the contemporary world.
It is a special feature Amarakavi's yoga that it seeks to “Extricate” the source of cosmic being from the depths of one's own being – this is what he calls “A fathom into the cosmic Source of one's being”. His expression breaks ail bounds of accepted syntax and grammar because it is received in those surpassing moments of deep Nishta where the cosmic force functions itself as the “Navigation potential with Human Life”.
The secret of Tapas is the
transformation of one's life and this can be effected by no less than the supreme
alone. Tapas have two aspects the
human and the divine. The first appears
as the means and the second as the end. Not that the means can operate apart
from the end.
The end inspires the means; otherwise the means cannot operate at
all. All Tapas is a fulfillment of
itself, a perfection and consolidation that follows and accompanies awareness
as and an awakening.
The individual Sadhak
advances on the high seas of the Tapas
by 3 stages. He begins by awareness of
what he is as he is together with an awakening into the realization, of what he
is in‑himself truly and fully.
Amarakavi next
proceeds on the path of perfection through consolidation of himself. And when
this is completed, he attains the state of that essential identity of his
being with the cosmic source and all
that there is anywhere in any sense.
Contact for further details:
M.S. Sukumar
Sankar kurpa, Flat No.10,
108, Big Street, Triplicane
Chennai – 600005 Ph: 28444 4275, 9840917127
E-mail: <taponishta@rediffmail.com>
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