Introduction

In this part, the final goal is examined. God is Jove but this conception may lead to an emotional outburst. The Tamilian saints including Arurar have emphasized the ‘Cit’ aspect of this lover of a Lord and this is examined in the first chapter of this part. In the next chapter, the bridal mysticism of Arurar is explained as usual starting from a study of the mystics of the world.

The great contribution of Vaishnavite commentators on Nalayiraprabandham and especially on Nammalvar’s poems in elucidating the conception of the mysticism of love which is oftentimes erroneously termed erotic mysticism—for mysticism of love or madhurabhava is as far removed from Eros as deity from dust, utilized for explaining Arurar’s mysticism of love.

The theory that Shaivism does not know this kind of ‘madhurabhava” is proved to be incorrect; a comparison is made between Krsnalila in the Brindavan and Ananda Tandava and Bhikshatana in the Darukavana— almost quoting the very words of Prof. Srinivasachariyar’s explanation of Krsnaism. Arurar’s one great ‘akappdttu’ (H. 37) is also explained. The Puranic mysticism which we studied earlier is found to agree with this mysticism.

In the third chapter, Arurars description of the final goal is discussed, as the non-dual experience of the Absolute. It is found difficult to proceed further and label him as the follower of any distinct philosophy. We conclude that like all other mystics he believes in the harmony of all religions and philosophies—all the conflicts thereof being dissolved in the final experience of the Absolute, which is everything and which cannot be everything unless all the conflicts are thus harmonized there.