What is Anubhūti?

The word Anubhūti is formed from Anubhava (experience) + Buddhi (knowledge).
Thus, Anubhūti means knowledge that arises out of direct experience.

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The Meaning of Kandar Anubhūti

Kandar Anubhūti is the experiential knowledge that Arunagirināthar attained through the upāsanā of Lord Kanda (Muruga) as instructed by his Guru.

It is a record of Arunagirināthar’s spiritual experiences—the transformation he underwent, the wisdom he gained, and the divine qualities he embodied through constant devotion to Muruga.

Each hymn is not merely poetry but a spiritual diary, revealing:

• how Arunagirināthar rose from his lower tendencies,
• how he worshipped Muruga with sincerity,
• and how he received divine qualities that elevated him to a higher life.

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The Experiential Wisdom (Anubhūti)

So far, we have studied eight hymns, each containing a unique Anubhūti—a distilled truth of experience. These have been presented as Mantra Prayogas, showing both their inner meaning and practical application.

After completing all the prayogas, I will compile and present these Anubhūtis of Arunagirināthar one by one, so that seekers may clearly see the spiritual progression he underwent.

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The True Aim of Worship

This, in fact, is the real purpose of all divine upāsanā—not mere external ritual, but the inner transformation of our being.

Arunagirināthar was originally a man overwhelmed by lust and worldly weakness—a “slave to desire.” Through Muruga’s upāsanā, step by step, his lower nature was refined into higher consciousness.

Thus, Kandar Anubhūti is not just devotional literature.
It is a guidebook of self-inquiry and soul-awakening, showing how even the most fallen human tendencies can be uplifted through sincere worship of Muruga.

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✅ In this way, Kandar Anubhūti stands as a living manual of experiential knowledge (anubhūti), guiding seekers on the path from bondage to liberation.

Kandar Anubhūti – Mantra Prayoga – 07

For the Healing of Chronic Illness

For the seventh hymn, the Siddha Guru gave the title: “Tīrā Piṇi Tīra” – “To Remove Incurable Disease.”

By meditating on the meaning of this hymn, one can understand the subtle reason why disease arises and how it is healed.

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The Siddha–Āyurveda Perspective

According to the principles of Siddha and Āyurveda, disease originates when there is imbalance in the five elements (pañca-bhūtas) and disharmony among the three doṣas (vāta, pitta, kapha).

Before disease manifests in the gross body (sthūla śarīra), it first appears in the subtle body (sūkṣma śarīra) through disturbances in the inner instruments (antaḥkaraṇa)—mind (manas), intellect (buddhi), memory (citta), and ego (ahaṅkāra).

• When rigidity arises in these four instruments, it obstructs the natural flow of prāṇa.
• Excessive ego (ahaṅkāra) generates selfishness, which in turn creates confusion in mind, intellect, and memory.
• This blocked prāṇa flow becomes the root of disease.

Thus, one who seeks healing must destroy ego and cultivate softness and openness in the inner instruments.

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The Hymn

Tamil Verse (7th Hymn):
கெடுவாய் மனனே, கதி கேள், கரவாது
இடுவாய், வடிவேல் இறைதாள் நினைவாய்
சுடுவாய் நெடு வேதனை தூள்படவே
விடுவாய் விடுவாய் வினை யாவையுமே.

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Meaning

“O mind that is heading towards destruction!
Hear this path:

• Live without concealment, dishonesty, deceit, or evil thought;
• Share freely what you have and help others;
• Constantly remember the feet of the Lord with the radiant spear.

By doing this, your long-enduring sufferings will be reduced to dust,
and you will be released, released from all karmas.”

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The Teaching

• All diseases and karmas first take shape in the mind before appearing in the body.
• If the mind is free from karavu (concealment, selfishness, deceit, hypocrisy), and instead filled with compassion to help others, and if it continually meditates on the feet of Vadivēlan (Muruga with the radiant spear)—
  then even the deep sufferings of birth and karmic bondage are destroyed.

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Connection to Karma

Arunagirināthar here links healing to the three kinds of karma:

1. Saṁcita Karma – The accumulated karma of past lives waiting to bear fruit.
   • Burned away by the fire of jñāna obtained through meditation on Vadivēlan’s feet.
2. Āgāmī Karma – The karma generated by present actions.
   • Prevented when the mind acts without deceit, with openness, compassion, and generosity.
3. Prārabdha Karma – The portion of karma already bearing fruit in this life.
   • By meditation, one endures it with wisdom, reducing its burden and gaining release.

Thus:

• A disease caused by ego and rigidity is healed when the mind becomes humble, compassionate, and open.
• Constant meditation on Muruga’s feet awakens knowledge that burns the roots of karma, freeing one from disease and suffering.

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Practical Mantra Prayoga

To truly benefit from this hymn for healing:

1. Cultivate a mind free from concealment and deceit—always ready to help others.
2. Meditate constantly on the feet of Vadivēlan with love and devotion.

The Siddha Guru has also given a specific mūlamantra, yantra, and method of practice for this hymn.
By practicing these under the Guru’s guidance, the sādhaka gains both freedom from karmic bondage and relief from chronic diseases.

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✅ This Mantra Prayoga shows that healing is not merely physical but arises from purification of mind and destruction of ego, with Muruga’s feet as the focus of meditation.

A Siddha Master once revealed to his disciple a mūlamantra and yantra for each hymn of Kandar Anubhūti, teaching them as practical mantra–prayogas. That disciple was Tiyāgarāja Mudaliyār, who, some 60–70 years ago, published these teachings for the benefit of all seekers.

Many years ago, one of our own students brought us a copy of this work and requested that we learn and share it. Since then, the thought has long remained within us—that these teachings should be reorganized and rewritten in a systematic way, adapted to the needs of the present age.

Without any prior planning, during the recent Ṣaṣṭi festival, this inspiration suddenly flowed forth in abundance.

And so, we begin to write…

We do so with the firm faith that it will bring great benefit to many.

The Kāppu Verse of Kandar Anubhūti as an Exposition of Tolkāppiyar’s Sūtra

For a person’s speech to be mantra,

• the mind must be free from impurities (malas),
• and must be united with the Divine.

From such a state arises anubhūti (direct realization), and the words that issue forth from there are ceñcol (pure, perfected speech).

When our mind is united with the primal essence of the Divine, expressed as praṇava (Om) and pañcākṣara (the five-syllabled mantra), then all words that emerge from such a mind become ceñcol and transform into mantras. This is precisely what Arunagirināthar declares in the Kāppu verse of Kandar Anubhūti:

Verse:
நெஞ்சக் கனகல்லும் நெகிழ்ந் துருகத்
தஞ்சத் தருள்சண் முகனுக் கியல்சேர்
செஞ்சொற் புனைமாலை சிறந் திடவே
பஞ்சக் கரஆனை பதம் பணிவாம்.

Meaning:
“The heart, hardened like stone by impurities, is made to melt and soften by seeking refuge in the grace-filled Lord Ṣaṇmukha. Then, garlands of pure words (ceñcol) are beautifully woven. To accomplish this, we bow at the feet of the Lord of the five-faced elephant (Gaṇapati) and Ṣaṇmukha.”

This verse functions as a commentary on Tolkāppiyar’s dictum:

“nirai mozhi māntar āṇaiyiṟ kilanta maṟai mozhi tānē maṉṟam”
(“The secret utterance (maṟaimozhi) that springs forth from the command of perfected beings of complete speech (nirai mozhi māntar) is mantra.”)

• Nirai Mozhi Māntar (Perfected Being of Complete Speech):
  Arunagirināthar becomes such a nirai mozhi māntar in Kandar Anubhūti, because he seeks refuge in Ṣaṇmukha—the essence of praṇava and pañcākṣara—and composes pure words (ceñcol) arising from a mind freed of impurities.
• Āṇaiyiṟ Kilanta Maṟai Mozhi (The Secret Utterance Born of Command):
  The Kandar Anubhūti itself is this maṟaimozhi, for it emerges as ceñcol born of Arunagirināthar’s heart purified by surrender at the feet of Ṣaṇmukha, the very essence of praṇava and pañcākṣara.

Thus, the Kāppu verse of Kandar Anubhūti is not merely an invocation but stands as a living exposition of Tolkāppiyar’s sūtra on what constitutes true mantra.