Pandharpur yatra - Sep 2024

श्रीः

जय पाण्डुरङ्गविठ्ठल

20 Sep ’24 to 25 Sep ’24. 

Accompanied by Sri Sudhir Gauranga Das and Sri Subrahmanya Bhat, 24 yatris did the Pandharpur yatra. 

This is not the Ashada Vari that the Varkaris perform for Vithoba, but we did a bus yatra. For those who are not aware of it, for about 800 years now, Varkaris do an annual pilgrimage - they walk about 200 kms all the way to Pandharpur, to have a glimpse of Vithoba. They commence the walk from Alandi and surrounding places and carry the padukas of Sants Jnaneshwar and Tukkaram in palkhis as they go. This pilgrimage (Dindi) of theirs is spread over 21 days, it was started by Sant Jnaneshwar. 

Below is a recollection of places we visited, compiled with inputs and help from Sri Anirudh MC, a saha-yatri. 

Anirudh had clicked some beautiful pictures and was generous enough to share them with me. I hope they add to the appeal of this write-up.

Day 1 - Dehu, Alandi

Dehu (Indriyani river) - Approx 30 kms from Pune

- Jagadguru Tukkaram maharaj (17th century) samsthan mandir - Svayambhu murthis of Vitthala and Rukmini taayar. Tukkaram’s Sannidhi is called Shila mandir – it has the rock on which Sant Tukkaram sat and fasted when his book (Abhang Gaatha) was thrown into the Indrayani river. There was also a book of Abhangs written in Tukkaram’s original handwriting. There is a small shrine of Sri Rama in the same premises.

- Tukkaram Janmasthaan – his house. It also contains vigraha of his wife Jijabai.

- Gaatha mandir - contains writings on the walls, decorative elephants at the entrance, big idols of Tukkaram and the avataras of Maha Vishnu.

- Ananda Doha contains a small Vitthala-Rukmini mandir and a Shivalingam.

- Vaikunta-gamana mandir (Vaikuntasthaan mandir) - place from where Tukkaram left for Vaikuntha in his physical body. The place also contains the tree under which Tukkaram meditated before his ascent.

Tukkaram samstan mandir

Indrayani mata retrieving the book of Abhangs

Gaatha mandir

Tukkaram - Gaatha mandir

Alandi (Jnaneshwar) - Approx 15 kms from Dehu

- Sant Jnaneshwar (13th century - contemporary of Namdev) Samadhi mandir & palki ratha.

- Wall which moved towards the Guru (Chaang dev) as Jnaneshwar (believed to be an avatara of Vishnu in the local folklore) and his siblings  - Nivruttinath (avatara of Shiva), Sopan (avatara of Brahma) and Muktabai (avatara of Shakti) were seated on it. This showed the spiritual power of Sant Gnaneshwar because an inert object (wall) operated under his direction and control based on his mere wish.

- He and his siblings had been ostracised by society because their father vittal nath (Vithoba) had taken to gruhastashrama after taking sanyasa. After this incident, they were accepted back.

Sant Jnaneshwar - Palki

Jnaneshwar - Wall

Day 2 - Drive to Neera Narasinhpur (Approx 180 kms from Pune) and Pandharpur (Approx 50 kms from Neera)

- Neera Narasimha temple (and Mahalakshmi devi, Prahlada, Garuda) - Beautiful old temple at the triveni of rivers Neera (Lakshmi), Bheema (Uma) and Saraswati. Ugra narasimha and shaanta narasimha (seated inside the garbhagruham next to ugra).

- Uniqueness of the kshetram - Janmasthanam of Prahlada, tapas sthanam of Kayadhu, Narada's ashram. 

- Considered to be the center of the earth.

- The bhat here belongs to the (approx) 50th generation of priests who have served here, the first person arrived from belgaum doing dandavat-pranam all the way.

- They feed about 5000 people during Vijaya dashami annadanam,

- Travelled to Pandharpur (Approx 200 kms from Pune) - Mukha darshanam at Vitthal-Rukmini mandir. Experienced beautiful scenes of bhaktas dancing on the roads, singing bhajans.

Neera Narasimha Temple

Day 3 - Pandharpur

- Tulaja bhavani temple, Tulajapur (one of the shakti peethas). Approx 120 kms from Pandharpur. 

- Earlier the temple was referred to as Twarita Bhavani temple (tulaja = twarita  = quickly) because She was quick to arrive and destroy the asura Kukura, when requested by a pregnant devotee anubhuti who was facing harassment from the asura. 

- Chintamani shila is in this temple – this is believed to be able to predict whether one’s mission will be successful or not. Chhatrapaji Shivaji maharaj also used the shila for this purpose, Bhavani is believed to have also gifted him the sword with which he fought invaders.

- Adi maya / Adi devi mandir is outside this temple.

- Old (original) Rukmini temple, not visited by many people. The place this is located in is called Dindirvan.

 - Janabai mandir - Janabai's rescue by Bhagavan at Vishnu pada (Janabai was a devotee who used to receive help from Bhagavan for household chores, and on one occasion He left His jewellery behind in her house, and her shawl was found on Him, so she was blamed and condemned to death. He arrived there with the fragrance of sandal and turned the iron rods on which she was to be hung into water). Rock contains 2 sets of footprints of Krishna - one set in standing pose and one set in Govardan pose, ie, cross-legged. There is also a flute painting on the rock.

- Narada mandir is a submerged temple, near Vishnu pada.

- Sant Sakkubai samadhi with the churning equipment which she used.

- Gopalkrishna mandir, Gopalpur - here Krishna stands as Vitthala but with His flute. This contradicts the popular belief that Krishna did not take up his flute after leaving Brindavan. This temple has the grinding stone and some of the vessels that Janabai used.

Tulaja bhavani mata

Approach to Vishnu Padam

Vishnu Padam

Gopalkrishna mandir

Day 4 - Pandharpur

- Morning dip in Chandrabhaga river at ISKCON's Srila Prabhupad ghat. (Across the Dindirvan)

- Pada-sparsha darshanam of Vittala natha. Rakumai mata, Satyabhama and Radhika mata have small shrines at the temple.

- In the queue leading up to the garbhagruham, there is a (now only the trunk exists) tree called Kanhopatra Vriksha. Kanhopatra was one of His devotees. Most of the women devotees offer special prayers at this tree.

- Saw temples around Vitthala mandir - Sant Namdev Payari (his samadhi), Mallikarjun mandir, Dvarakadhish mandir, Rameshwar mandir, Pundalik mandir (the temple is built for his parents. Pundalika was the devotee for whom Lord Vitthala manifested), Akaraarudra maruti mandir, Khandoba mandir, Taak-pithe Vithoba mandir. 

- Taak-pithe is a Maharashtrian drink like buttermilk. This vithoba visited a devotee's house (rama devi) and asked for buttermilk - she had been unwell and hadn't visited Him for a few weeks, so He was checking on her. the house is now a temple because her wish was that He should always remain there. Taak-pithe mandir is considered equivalent to the main Vitthala temple. For me personally, while all the Vitthalas looked ravishing, this particular Vitthala seemed special - maybe it was the peace and quiet that enveloped this temple, or the endearing story behind Him manifesting there. One felt that one could stay there for a few hours and just be with Him !

- Performed Tulasi archana in the Vitthala-Rukmini mandir.

Vitthal-Rukmini mandir

Vitthala natha, Rakumai mata - Selfie point !

Srila Prabhupad Ghat

Taak pithe Vithoba mandir

Day 5 - Pandharpur, Kolhapur

-Kopeshwar Mahadev temple, Khidrapur (earlier known as koppam)

-Has Maha Vishnu in the same garbhagruham in an unusual lingam form (Dhopeshwar).

- Beautiful temple dating back to the Chalukyas. (7 CE) who started construction, which was completed by the Yadavas (11 CE). The name Kopeshwar is derived from the furious shiva after Sati immolated herself. He was uncontrollable / inconsolable, Vishnu brought Him here and consoled him. 

- Has special features like - 

 1. Svarga mandap (open for moonlight to stream in), supported by 48 pillars, one can have darshan of trimurthis if one stands in the middle - Shiva straight, Vishnu towards the right and Brahmadeva towards left. the moon is visible right overhead on Karthika pournami nights.

2. Sabha mandapa with 60 pillars, for dance / music performances. Sunlight streams in right into the garbhagruham on May 6, 7 and 8 every year.

The entire temple has been built with interlocking mechanism and is an architectural marvel.

3. Nandi resides in neighbouring Veerabhadra temple, hence shiva is looking that way. This is the one of the few temples in which Vishnu has manifested as a lingam.

- Signs of vandalism atleast 3-4 times, many sculptures have been destroyed.

- Krishna river flows by the side of temple, marks the border between Maharashtra and Karnataka.

Kopeshwar Mahadev, Khidrapur

Svarga mandap

KOLHAPUR (Approx 180 kms from Pandharpur)

- Mahalakshmi temple (called Mahalakshmi Ambabai mandir, Karaveerapur) for darshan of Mahalakshmi, Saraswati and Parvati, Tirupati Balaji, Dashavataram, Seeta-Rama temple and a Hanuman mandir inside the same premises.

- Hanuman chalisa was being chanted by a few devotees inside the hanuman mandir, which made the environment of the small shrine very unique.

 - It is believed that Shankara bhagavadpadacharya visited this temple.

- Also built by the Chalukyas, hence similarities with Kopeshwar Mahadev temple can be observed.

- Chhatrapati Sahu maharaj Rajmahal outside the main temple, which contains a Bhavani temple and a few other shrines.

Mahalakshmi Ambabai, Kolhapur

Day 6 - Kole Narasinhpur (Approx 60 kms from Kolhapur)

- Visited Jwala Narasimha temple, Kole Narasinhpur. 

- 16-armed Ugra Narasimha, liberating Hiranyakashipu who lies on his lap. The idol is made of Shaligrama, resides 20 feet below the ground. Vigraha is breathtakingly beautiful, surrounded by the Dashavataram in an arch.

- Story goes that Parashara rishi dropped the idol into the river. Bhagavan appeared in a devotee's dream and asked him to retrieve the idol and also explained to him how to. With the help of the king Bhimasena, they dropped tufts of dry grass at various spots in the Krishna river. At certain places, the grass went up in flames (hence the name jwala) and idols were found there, including this Narasimha. His face is surprisingly very peaceful.

- Temple has an additional secret opening underground, a tunnel through which one person can pass at a time.

- Small and beautiful vigrahas of Panduranga Vitthala, Mahalakshmi, Gajalakshmi, etc, are around the main shrine.

Jwala Narasimha

- Earlier before leaving Kolhapur, visited Siddhivinayak mandir opposite to hotel. Made with white marble, was neat and tidy.

The entire trip was memorable mainly because it was my first experience of the devotion that common people display, the bhajans / abhangas they sing, the dancing on the roads. Across age groups and all other differences, they just let their devotion for Vitthala flow with no barriers. It is contagious and gave the entire yatra an enchanted and surreal feel.

Vitthala seems to have surrounded Himself with endearing stories of devotees, and was gracious enough to manifest Himself multiple times, mostly for a single devotee, many of them women. One just has to surrender oneself to Him, and He solves all the problems, is the lesson I could draw from the countless stories we heard. What a wonderful state that must be, to experience – one of total surrender.

We enjoyed the wonderful satsanga of like-minded people, the involvement and dedication of the tour guide and coordinator, the comfortable hotel stays, the bhajans and singing in the bus, the long drives on nice roads, the sattvik food and also experienced the mad traffic of Pune. 

Overall, 11 marks out of 10 for the Pandharpur Yatra.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु

Aksharamanamalai - Verses 41 to 50

 

श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Aksharamanamalai – Verses 41 - 50

What the purpose of sadhana? Is there really a need to get rid of the jeeva-bhava and realise the true self as Arunachala? Of what practical use is this? Verse # 43 does a deep-dive into a powerful shruti-vakyam (Kenopanishad) to understand answers to these questions. With utmost compassion, in this mantra, Shruti also equips us with sadhana, which can be practiced by us as we go through any of our worldly experiences, to get closer to the goal. Basically, shift the focus from the seen to the seer and ask - Who is seeing? Is my refuge within me, or in the objects (sense objects, relationships, worldly experiences) outside me?

41 – ஞிமிறு போல் நீயும் மலர்ந்திலை என்றே

நேர் நின்றனை என் அருணாசலா (அ)

O Arunachala, the sun of luminosity! How is it that you too, like a bee, hover before me (without entering me, and making me blossom) saying, ‘You have not bloomed’?

If the guru appears before the sadhaka and says ‘you are not ready’, the sadhaka has nowhere to go. Unless the sun’s rays touch the lotus bud, it will not blossom. Like how the sannidhyam of the sun, makes the lotus bloom, the sannidhyam of Arunachala makes the jeeva blossom and shed his ahankara. The sannidhyam of the Guru (who is Arunachala svarupam) has to make the shishya blossom.

42 – தத்துவம் தெரியாது அத்தனை உற்றாய்

தத்துவம் இது என் அருணாசலா (அ)

O Arunachala! I do not know the truth (I have not heard it from the guru) and you have still taken possession of me – what is the principle behind this? Explain it to me.

One of the most important shlokas, worth deep contemplation on, is this. Bhagavan says this is my truth, my true svarupam, it is intimate to me, even without my knowing it. I remain as the aatma, whether I know it or not. Bhagavan told devotees - you are experiencing only the aatma even in jagrat. You just have not realised it. 

The deshika / sadguru shows me the path to this. Bhagavan did not know the tattvam, he had not even heard the words ‘tattvamasi’ when he reached the feet of his sadguru Arunachala. He lived as Brahman without having heard the word 'Brahman' ever. Hence he asks for an explanation of the guru's grace. 

This verse contains the practical situation we find ourselves in. The shastram tells me that I am the self, I am not the body or mind or any the koshas. The aatma is सर्वानुभूः – ever-experienced by all, and is in close proximity to me. While I understand it theoretically, it is not my living reality. My experiences in the world present a dichotomy to the Advaita-tattvam. This is the gap between jnanam and vijnanam - knowledge and experiece.

The aatma is not evident to the person who looks outside for it. This is why Yama to says Nachiketa ‘एतद्वै तत्’ (this is that), in a series of mantras in which he explains the aatma and concludes with ’this’, which I have explained is ‘that’ tattvam that you are looking for. It is right here!

Bhagavan Sri Krishna explains how it becomes the shishya’s own reality – in # 5.17 - तद्बुद्धयः तदात्मानः तन्निष्ठाः तत्परायणाः is his state – his intellect is absorbed in that, the self is that, he is steadfast in that, it is his supreme goal.

43 – தானே தானே தத்துவம் இதனைத்

தானே காட்டுவாய் அருணாசலா (அ)

O Arunachala! You are the tattvam, the Self of all. Show this to me yourself.

This brief meaning has a deep tatparyam. The first of the vibhutis Bhagavan Sri Krishna talks about in the Gita is - अहमात्मा गुडाकेश सर्वभूताशयः स्थितः (#10.20) - O Arjuna ! I am the Self residing in the hearts of all beings. 

This “I” (தான்) is Arunachala, who shines as the self of all. The word ‘தான்’ (thaan) means the Self as against ‘நான்‘ (naan) which indicates ahankara / abhimanam / ego. In Arunachala Pancharatnam, Bhagavan says हृदि अहमिति आत्मतया नृत्यसि भोः (2) - you dance in the heart as 'I'.

Bhagavan says - show it to me yourself, by showing up as my very self. Show it to me by removing the veil that I have covered it with - the body, mind, intellect. These are the upadhis which I identify myself with. When this wrong identification is done away with, what remains is the underlying substratum. 

Names and forms vary between people and they exist superimposed on this tattvam which is the substratum. Thoughtfully, Bhagavan additionally uses the word இதனை, which means ‘this’. It is close to me, I have to look within to find it.

How is it revealed? Kenopanishad mantra # 2.4 tells us that the aatma is revealed in each and every experience.  I don't have peace because I am looking in the wrong place for happiness. प्रतिबोधविदितं मतम् अमृतत्त्वं हि विन्दते |आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ Brahman is known in each and every state of consciousness. The one who knows it attains immortality.

How does one know Brahman as the self constantly? Through one’s self (by sadhana), one acquires fitness for knowledge (veeryam), through knowledge one attains immortality.

This knowledge which is awareness of my true self, is realisation. In each experience, Brahman is effortlessly and choicelessly revealed. And it is the power which reveals that I know something and that I do not know something. This is the real I.

Where does the world around me fit in? To me, the unlimited witness-consciousness, all bodies, time, space, objects appear, as known or unknown. The jeeva-jagat-Ishvara triad appears to me.

That I am the experiencer of everything, beyond space, time and object, is thus revealed to me in every experience and I remain untouched, a witness, even during sleep. This does not need practice or pramanam or faith in any teaching. I exist in every experience as the witness. I am not merely the witness of one body-mind, but of all bodies and minds. Even if all bodies and minds disappear, I will still remain.

Dakshinamurthy stotram says बाल्यादिष्वपि जाग्रादिषु तथा सर्वास्ववस्थास्वपि व्यावृत्तस्वनुवर्तमानम् अहमित्यन्तः स्फुरन्तं सदा...(#7) That which persists in all stages of age (childhood, boyhood, youth and old age), in all states (waking, dreaming and deep-sleep) and in all other conditions and constantly manifests inwardly as “I”…this is Dakshinamurthy.

I need to realise this because then I get rid of the limitedless linked to my body and mind. I realise the self to be the witness of everything. As a witness, I am infact, unimpacted by the experiences. The happiness I feel from a pleasant experience, is a reflection of my aatmaananda. The object which gave me the happiness, was merely a nimittam - an efficient cause for my inherent happiness to be reflected in my mind. The object merely removed the turbulence in my mind, which I experienced by anticipating it. If I can silence my mind of unwanted thoughts and hand over the reins of my chariot to the intelligent sarathi who is Paramatma, I will reach my goal.

If I can separate my happiness from the object, I am no longer dependent on non-eternal things for happiness. I can achieve this by enquiring into Who, for every worldly experience. Only by turning from the seen to the seer, this can be experienced. My only refuge is within me. Therefore, the 'Who am I' vichara, was the only upadesha that Bhagavan gave us, to get to the self.

In Ulladu narpadu (Sad-darshanam) Bhagavan puts it beautifully as நான் உதியாது உள்ள நிலை; நாம் அதுவாய் உள்ள நிலை – the state in which the “I” does not arise, the state in which we exist as ‘that’. 

The separate 'I' which is carried today as the burden of one's personality, is a wrong identity. I am truly that Brahman, - limitless, vast, infinite and immortal.

 44 – திரும்பி அகந்தனைத் தினம் அகக்கண் காண்

தெரியும் என்றனை என் அருணாசலா (அ)

O Arunachala! You taught: ‘Turn the ego within and look constantly with the inner eye, and you will see.’

In this verse, Guru Aruncahala’s upadesha has been explained (it was requested in the previous verse) - Arunachala svarupam is ‘thaan’ - Srimad Bhagavatam says (in a slight modification of the similar Mundakopanishad mantra) भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः क्षीयन्ते चास्य कर्माणि दृष्ट एव आत्मनि ईश्वरे (1.2.21) - The hridaya-granthis (ignorance, desire and desire-driven action) are discarded, doubts are removed, all action falls away when Ishvara is seen within as one’s own svarupam. 

Ishvara is not seen as a form using the mind and intellect. An Ishvara who is outside me, can disappear at times. The proximity is important - this is found inside me.

Only this ‘thaan’ exists. This is what Arunachala tells us. It is experienced always (தினம்) when we turn inwards with dispassion and see with antarmukha-drushti (அகக்கண்), then it reveals itself by the inner eye. Bhagavan uses the word ‘தினம்’ - constantly search, without a break. 

45 – தீரம் இல் அகத்தில் தேடி உந்தனை யான்

திரும்ப உற்றெனன் அருள் அருணாசலா (அ)

O Arunachala! Seeking you in the limitless heart, I have regained you.

Ishvara resides in the heart as 'I'. So the place to look for him is the heart. In reality, it is not possible to lose this Ishvara within. Due to my outward-oriented senses and mind, I believe I am someone else. When the ahankara, the “I” thought is traced to its source, and the aatma manifests there. I have to merely stay in that place thereafter.

46 – துப்பறிவு இல்லா இப்பிறப்பு என் பயன்

ஒப்பிட வாய் ஏன் அருணாசலா (அ)

O Arunachala! Of what use is this birth without knowledge born through inquiry? And, why should I compare it to anything?

The purpose of our birth is knowledge of my own immortality, which is obtained by realising the true nature of the self. Instead, if we work on developing our personality instead of letting go of it, there is no point in having a human birth. The word personality is derived from the word 'persona' which referred to the mask worn by performers in Greek and Roman drama - it is an adhyasa / superimposition. We have to endeavour to let it go.

47 – தூய்மனம் மொழியர் தோயும் உன் மெய் அகம்

தோயவே அருள் என் அருணாசலா (அ)

O Arunachala! Bestow your grace so that I may merge (தோயவே) with you - you who have merged with those whose mind and speech are pure and in whom you shine as 'I'.

This is an important verse for the sadhaka, asking for grace, because it talks about an important prerequisite - a pure mind.

Karma yoga cleanses the mind. Bhakti and dhyanam make it one-pointed and focussed. These sadhanas lead us to the guru, receive the teaching and internalise it.

48 – தெய்வம் என்று உன்னைச் சாரவே என்னைச்

சேர ஒழித்தாய் அருணாசலா (அ)

O Arunachala! I sought refuge in you as my God, and you destroyed me utterly.

Bhagavan Sri Krishna says in Gita # 7.14 दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ The delusive power of Maya is hard to cross over. Those who surrender themselves to me, transcend Maya.

This surrender is vital to destroy individuality. It is difficult to keep working, or undertake upasana, without a desire for the result. But when one is able to surrender the work and its results to a higher power, one is out of the clutches of the ego. The one who has no need for any external anchor but merely works as an instrument of Ishvara, merges with Ishvara.

In the path of knowledge, the same Ishvara means the aatma-svarupam. Surrender to Ishvara, cleanse the mind of all its dross, remove the ego and then the mind rests calmly in its source, which is the self. This is the path to liberation.

In both the paths (bhakti and knowledge), the ego has to be removed, to progress.

49 – தேடாது உற்ற நல்திருவருள் நிதி அகத்

தியக்கம் தீர்த்து அருள் அருணாசலா (அ)

O Arunachala! You are the treasure of divine grace that has come to me without seeking; do remove my delusion of the mind (the limitation / limited idea that I am different from you).

Bhagavan realised the Self without actively seeking it. Even after the experience, he did not feel like a changed person. After he realised what he had received, he saw that it was a great treasure. This is why he uses the word ‘nidhi’ – the treasure of svaanubhava.

This realisation is the highest treasure. All of Bhagavan’s devotees attained peace, and not wealth or gold. On the contrary, they lived their lives begging for alms. The proximity to a jnani made them overlook every inconvenience, because all they could see was that they had attained a rare treasure.

50 – தைரியமோடும் உன் மெய் அகம் நாட யான்

தட்டழிந்தேன் அருள் அருணாசலா (அ)

O Arunachala! With courage I sought to know your reality; but alas, I got destroyed in the process. Do bestow your grace on me so that I can see your svarupam.

When one completely surrenders, he has given up all other anchors, and then Ishvara turns his grace on him and prevents him from falling. When the ego (jeeva-bodha) is alive, Ishvara cannot be attained. Destruction of the ego is at the core of spiritual progress. Hence Bhagavan says - 'I got destroyed'.

 

Bhagavan demonstrated the bhakti of a jnani – it is the highest bhakti, without any duality. The shloka goes -

द्वैतं मोहाय बोधात्प्राग्जाते बोधे मनीषया । भक्त्यर्थं कल्पितं द्वैतम् अद्वैतादपि सुन्दरम् ॥

The jnani has bhakti in which he has created a specific shade of duality purely for the sake of bhakti – this bhakti is even more beautiful than the knowledge of oneness with Ishvara. Mere Advaita-knowledge could be dry and academic. Bhakti makes it beautiful, gives him freedom and makes him complete and peaceful. Bhagavan Shankaracharya’s stotrams overflow with bhakti, and he was the highest jnani to have walked the length and breadth of the country. Advaita and bhakti are mutually complementary.

There is no greater example of complete surrender to divine will, than that of Bhagavan Ramana maharshi. And there was not a moment that he lived, other than as Brahman. His life was an amalgamation of the highest bhakti and the highest knowledge.

There are no boundaries to this knowledge. It applies to everyone; it is not a cult, it does not call for hero worship. There are no rules as to who can join the sampradaya. It does not oppose any philosophy. It blends with bhakti, upasana and karma.

Srimad Bhagavatam calls the realised person a नित्यानुभूत-निजलाभनिवृत्त-तृष्णः – (Rishabha Gita # 5.6.19) he constantly abides in the self and has no desire which has to be fulfilled to make him complete. The seeking (arising from apurnatvam) ends when we find fulfilment in the object which makes us complete, and we no longer feel limited. Everything that limits us, has been taken out of us - this is the goal.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु

Read Verses 51 to 60 - https://vedantalearning.blogspot.com/2024/10/aksharamanamalai-verses-51-to-60.html

Aksharamanamalai - Verses 31 to 40

 

श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Aksharamanamalai – Verses 31 - 40

In the Gita, Bhagavan Sri Krishna says in 6.20 – आत्मसंस्थं मनः कृत्वा न किचिदपि चिन्तयेत् – Placing the mind in the self, cease thinking. When the mind is in the right place, the desired state is reached – this is the state of yoga. Bhagavan said - chumma iru. Just be. Turn the mind inwards and trace your way back to the self. There you will find ananda as your own very nature.

31 – சுகக்கடல் பொங்கச் சொல் உணர்வு அடங்கச்

சும்மா பொருந்திடு அங்கு அருணாசலா (அ)

O Arunachala! When the ocean of bliss surges forth, and as a result, my speech and thoughts subside, rise and rest there (in my heart) 

This verse describes one of the most well-known teachings of Bhagavan – chumma iru. Just be.

The goal of human life, is to experience peace. When the ego is destroyed, the mind has turned inwards and is at peace and no words are spoken – this is the state that is sought. Otherwise, we talk unnecessary words and the mind is overly active. 

Another practical approach to understanding ‘chumma iru’ is, to continue to perform one’s svadharma, without abhimanam / ego playing a role, ie, without holding on to the sense of agency and entitlement. It makes the mind peaceful and free of ripples.

32 – சூது செய்து என்னைச் சோதியாது இனி உன்

ஜோதி உருக்காட்டு அருணாசலா (அ)

O Arunachala! Without deceiving me and testing me anymore, show me your self-luminous form.

This is a prayer to Ishvara’s maya shakti – which stands in the way of self- realisation. The fact that the self-luminous jyoti is not seen, is the deceit. This jyoti is nitya-siddha, it cannot be blocked / obscured.

विद्यमानस्य आत्मनः तिरस्करणम् is deceit – when we ignore what is directly being experienced. What does this deceit do? It keeps us in ignorance, which limits us, makes us feel incomplete and imposes desires upon us. The mind is the force that creates divisions like you, I, he etc. This is maya at work. When we rein the mind inwards, we allow the self to manifest.

33 – செப்படிவித்தை கற்று இப்படி மயக்குவிட்டு

உருப்படுவித்தை காட்டு அருணாசலா (அ)

O Arunachala! Remove the power of maya which makes me look for delusory knowledge (worldly matters / siddhis) but guide me to true knowledge / para vidya, which gives lasting bliss through abidance in the self.

As long as we keep asking for worldly matters, Ishvara keeps giving it, so we should ask for what matters.  ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्, says Bhagavan Sri Krishna in Gita shloka # 4. 11 – I bestow upon men, the objects that they desire. 

Increase in external comforts does not translate to improvement in quality of happiness. It only enslaves us. Bhagavan’s prayer is for a higher state - to guide the devotee to ask for real knowledge, instead of worldly matters. This gives freedom, independent of external objects. It is said – सा विद्या या विमुक्तये - that is knowledge, which liberates.

34 – சேராய் எனில் மெய் நீராய் உருகிக் கண்நீர்

ஆற்று அழிவேன் அருணாசலா (அ)

O Arunachala! If you do not join me, my body will melt into water, and I will drown in the river of tears - I shall be destroyed.

Advaita-bhakti is the sign of a seeker – the highest state of bhakti is that of oneness with Ishvara. The purpose of this birth, is to realise this. If Arunachala does not help the devotee by displaying his self-luminous form (Verse # 32), the purpose of human birth will not be met. So the devotee plunges into sorrow.

Bhagavan is believed to have been seated on Bhagavan’s bridge as he sang this verse, looking at Arunachala, with tears streaming down his cheeks. It demonstrates the anguish experienced by a jeeva when he is away from the state of oneness with Ishvara.

35 – சை எனத்தள்ளில் செய்வினை சுடும் அலால்

உய்வகை ஏது உரை அருணாசலா (அ)

(This is considered an important verse for mananam)

O Arunachala! If you spurn and reject me, my prarabdha will burn me. How then can I be saved? Show me the path of knowledge!

Knowledge of the self, is the only way to escape the bondage of karma. This verse, together with the previous one, demonstrates the fate of the sadhaka who strays away from Ishvara. The only real anguish is when one is separated from the self. All the other connections / relationships that we hold on to, are impermanent.

How does one get separated? தள்ளில் - Forgetting Ishvara means we forget our own svarupam, and enter the jurisdiction of sorrow and death. In samskritam we call this ‘pramada’ – Kathopanishad says in # 2.6.11 - तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम्। अप्रमत्तस्तदा भवति .....– when one is free from the vagaries of the mind and is instead constantly fixed on the aatma, he is not under pramada. This is the state of yoga. Merely controlling the sense organs does not suffice, because that sort of contrived control, is subject to ups and downs. Success is achieved only when the mind is irrevocably fixed on the aatma.

Every sorrow or trial is an opportunity to remember Ishvara. Sorrow gives us the ability to discriminate, equips us with strength and motivation, makes us meditate on Ishvara and stay close to him. The shastram tells us to accept sorrow and use it to gain knowledge and reach our svarupam.

For example, Arjuna’s sorrow converted itself into yoga. Bhagavan Sri Krishna starts the Gitopadesha in # 2.11 with अशोच्यान् अन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे – you speak wise words, Arjuna, and grieve what ought not to be grieved.

If we forget Ishwara, and instead get attached to the body, we are bound by its problems and difficulties. The purpose of the body is to exhaust prarabdha (effects of past karma). The body being an impermanent entity, comes with sorrow, which latches on to us if we identify with it. This is what Bhagavan means by ‘my prarabdha will burn me’. We have to accept the result of our karma without a choice.

In Srimad Bhagavatam, Dattatreya talks about this incident - a vulture which flies holding a piece of meat, is hounded by crows. When it realises that letting go of the meat is the only release, it is free. Similarly, we must let go of the source of trouble - the identity with the body.

This does not mean that we do not allow the body and mind to perform karma – it means we function in the state of naishkarmya. Bhagavan Sri Krishna calls is कर्मण्यकर्मदर्शनम् – seeing akarma in karma by renouncing agency / doership. By performing karma as a Yoga, the karma no longer binds us. Rather, by purifying our minds, it helps liberate us – the body can do its actions but there is no bondage due to ego. ज्ञानिना चरितुं शक्यं सम्यक्राज्यादिलौककम्, says Vidyaranya Swami in Panchadashi – a jnani can do all karma, including managing a kingdom.

36 – சொல்லாது சொல்லி நீ சொல்லற நில் என்று

சும்மா இருந்தாய் அருணாசலா (அ)

O Arunachala! Saying “just be” without speaking it in words, you stayed achalam yourself.

Arunachala communicates powerfully, he teaches incessantly without speaking, as Guru Dakshinamurthy. The teaching is சொல்லற நில் – to stay achalam like himself. It is paradoxical to communicate to the student to stay in silence (absence of vrittis), if the Guru uses words to communicate it. The sahaja samadhi state of the jnani is one in which words, mano-vruttis, including the I thought do not arise. The teaching is difficult to explain in words, it has to be realised. In Vivekachudamani, Shankaracharya says - अतीव सूक्ष्मं परमार्थतत्त्वं न स्थूलदृष्ठ्या प्रतिपत्तुमर्हति। (# 361) - The truth is very subtle. It cannot be understood by a superficial mind. 

37 – சோம்பியாய்ச் சும்மா சுகம் உண்டு உறங்கிடில்

சொல் வேறு என்கதி அருணாசலா (அ)

O Arunachala! Without doing anything, if I just remain in the self, is there a way other than this? Please tell me.

Not doing anything here means the body and mind are not actively involved in what does not concern the aatma. They merely perform their ordained karma without selfish desires. In the bhakti path, they perform everything as instruments of Ishvara. The thoughts in the mind have therefore subsided, there is an indifference to all external triggers which work on the ego. The jnani is immersed in the bliss of the self, which is not contingent on external factors. Is there a state higher than this, is the question asked Bhagavan. The only desire is to hold on to Ishvara / brahma svarupam. When we desire anything else, Ishvara disappears. In Gita, the sthithaprajna is described simply as आत्मन्येवात्मना तुष्टः - he is happy in the self.

An easy way to internalise this is by the story of the camel and the traveller. When the camel enters the tent, it edges the original occupant out. Likewise when Ishvara enters the heart, the ego goes out. The seeker now forgets the non-self and remembers only the self. Remembering the non-self is in our samksara. The result of knowledge of the self, is to negate the effect of this samskara.

 38 – சௌரியம் காட்டினை சழக்கு அற்றது என்றே

சலியாது இருந்தாய் அருணாசலா (அ)

O Arunachala! You displayed your valour by destroying my ignorance. After doing so, you seem to remain as an unmoving force.

The verse symbolises the life of all jnanis. When Ishvara showers his grace, the jeeva’s ego is destroyed. He longer feels that something has to be achieved / attained, he feels complete. Ishvara occupies his heart now, in an unmoving manner. There is no desire-driven action. He is achalam. Having accomplished the goal, Ishvara also returns to his natural achalam state. 

When the ajnani goes about his worldly tasks, he is under the impression ‘I am doing work’. This is the ego at work. Yoga Vashishta says – नाहङ्कारात् परो रिपुः – there is no greater enemy than the ego. This ego (சழக்கு = the power of maya) is removed when Ishvara shows his prowess.

39 – ஞமலியில் கேடா நான் என் உறுதியால்

நாடி நின் உறுவேன் அருணாசலா (அ)

O Arunachala! Am I worse than a dog? I will approach you and attain you, holding on to your scent. I will seek you and remain one with you.

A dog has faith on the owner, and identifies him by his smell even if he changes his outward appearance. If separated from him, the dog uses his scent to retrace the route and locate him – this is the dog’s single-minded goal.

Bhagavan says that through self-enquiry as to from which source my “I” thought arises, what my real svarupam is, I will use the route by which I ended up in this state, to find my way back to you, O Arunachala. Using his shraddha and detachment from non-essentials (vairagyam), the sadhaka can do this.

The simile of the dog holding on to the scent has been used, to indicate that we need to trace our way back inwards and seek the source from where the ‘I’ originates.

The stages until the goal is reached, are:

• Aham vritti – as a mental modification - this is seen and experienced as I do, I feel, I think, etc.
• Aham sphuranam - as a mere throbbing.
• Aham bodha - as bodha – known as aatma (my existence). This is known when we trace the vrutti back to its source

40 – ஞானம் இல்லாது உன் ஆசையால் தளர்வு அற

ஞானம் தெரித்தருள் அருணாசலா (அ)

O Arunachala! I have a desire to attain you, even though I do not have knowledge. I am weary and suffering in samsara. Shower your compassion and grant me that knowledge with which I can attain you, let me experience you.

Ishvara’s grace puts us on the path of enquiry. Ignorance puts us on the road towards objectives which take us away from moksha and distracts us from seeking moksha. Knowledge is the only remedy. Bhagavan said சுங்கச்சாவடி தப்பாது - One cannot escape the toll gate. This is knowledge of the self.

Bhagavan often quoted the Kaivalya Navaneetam verse which says that one has to choose the aatma, and all the problems will vanish – உன்னை நீ தேர்ந்தையானால் உனக்கு ஒரு கேடுமில்லை. Choosing wisely is the first step.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु

Read Verses 41 to 50 - https://vedantalearning.blogspot.com/2024/09/aksharamanamalai-verses-41-to-50.html

Aksharamanamalai - Verses 21 - 30

श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Aksharamanamalai – Verses 21 - 30

When the ahankara (ego) subsides in the aatma-svarupam and the world as well ceases to be a separate entity, it is the state of Nirvana – state of extinguishment of the ego. It is similar to how the dream world vanishes when we wake up. For Bhagavan, Arunachala was the kabalita-ghana-vishvarupam - the swallower of the universe as a separate entity. In Arunachala Pancharatnam, he addresses Arunachala with a plea to shine as the sun of knowledge which will make the heart-lotus bloom. Only you remain, swallow me - this is the plea. In Arunachala Padigam as well he says ஏகனா வாழி நீடூழி (#3) - Arunachala, live eternally as the only one. This is also explored in some of the verses that follow.

# 21 – கெஞ்சியும் வஞ்சியாய்க் கொஞ்சமும் இரங்கிலை

அஞ்சல் என்றே அருள் அருணசலா (அ)

O Arunachala! Although I humbly implore you, you do not show mercy. Bestow your grace on me, saying ‘Do not fear!’

Arunachala seems to be looking away without bestowing his grace but in reality he is waiting for the seeker to become ready to perceive his self-luminous nature. We have to keep at our sadhana until he turns to us and showers his grace. The result of this grace and realisation is also brought out in the verse - abhayam.

Rishi Yagnyavalkya says to Janaka in the Brihadarnyaka Upanishad – अभयं वै जनक प्राप्तोऽसि – O Janaka ! You have reached the state of ‘no fear’. Fearlessness is the sign of a realised person. Bhagavan asks for Arunachala’s grace to attain the state of fearlessness. 

 # 22 – கேளாது அளிக்கும் உன் கேடு இல் புகழைக்

கேடு செய்யாது அருள் அருணாசலா (அ)

O Arunachala! Bestow your grace on me, without tarnishing your unblemished reputation for granting without being asked.

Ishvara knows what the devotee wants, without him specifically asking for it. All I ask for is your anugraha, so give it to me, is the plea. Ishvara seats himself in the devotee’s heart as the sakshi, understands his needs and fulfils them. If he does not do that now, his reputation falls apart and he must take the blame for not rescuing his devotee.

# 23 – கையினில் கனி உன் மெய்ரசம் கொண்டு

உவகைவெறி கொள அருள் அருணாசலா (அ)

O Arunachala! Grant me your grace that I may become intoxicated with joy experiencing you (as one with me), as a fruit on the palm of one’s hand.

Bhagavan talks of Brahmananda, which is experienced when one’s true self is known. This is the svarupa-rasa, which is experienced as intoxicating joy. 

‘Hastamalaka’ means something that can be fitted into one’s palm. For the person who understands the aatma and experiences it directly, this limitless object fits into his experience, because he has become one with it. He realises his true self, which is the most intimate to him.

In Vivekachudamani, Bhagavan Shankaracharya explains the meaning of tattvamasi in 10 shlokas, and then summarizes the upadesha as –

उक्तमर्थमिममात्मनि स्वयं भावयेत्प्रथितयुक्तिभिर्धिया ।

संशयादिरहितं कराम्बुवत् तेन तत्त्वनिगमो भविष्यति ॥ VC 264॥

One must meditate on the Truth, using the intellect and well-established logic. Then one will clearly realise the truth free from doubt, like water in the palm of one’s hand.
It is as clear as the hastamalaka because the jnani sees only what is really there – the aatma alone truly exists. Ajnanis see many objects apart from the self, which are given names and forms, and they develop likes and dislikes towards them.

What exactly does the jnani see? Bhagavan Sri Krishna gives the highest teaching of the Gita in shloka # 2.16 –

नासतो विद्यते भावः नाभावो विद्यते सतः | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ 

The unreal does not exist. The real never lapses into ‘not being’. Jnanis perceive this truth which distinguishes the real from the unreal.

# 24 – கொடியிட்டு அடியரைக் கொல் உனைக் கட்டிக்

கொண்டு எஙன் வாழ்வேன் அருணாசலா (அ)

O Arunachala! Determined as you are to kill your devotees (you have announced it by hoisting a flag at the spot) — how am I to survive (as a jeeva) after embracing you?

The flag symbolises the signboard held by Arunachala to indicate where one has reached – the place where the jeeva’s abhimanam and ahankara are removed – he is the कबलितघनविश्वरूपम् (the entire universe has been swallowed up by Him – Arunachala Pancharatnam # 1). The commentator Muruganar Swami here compares this to a sugarcane being swallowed by an elephant and a deer swallowed by a tiger – the devotee’s individuality is done away when he constantly meditates upon Him.

The emotion of ninda-stuti is depicted in this verse. Reaching God means losing one’s identity by removing abhimanam and ahankara. Mahabali, Krishna’s gopikas, etc, - they all merged with their lords, they lost their identities. This is the destruction that the seeker seeks. Lord Shiva is called Samharamurthy for the very reason that the universe merges with him at each pralaya. This is the ‘destruction’ he performs. Hence Bhagavan asks how he can continue to live in the world, as a jeeva independent of Ishvara, after he became the subject of his grace.

# 25 – கோபம் இல் குணத்தோய் குறியாய் எனைக்கொளக்

குறை என் செய்தேன் அருணாசலா (அ)

O Arunachala! You have no anger by nature. For you to accept me as your target (of grace), what penance have I done?

The emotion of ninda-stuti is depicted here as well – praise in the form of seeming reproach. Amongst your countless devotees, you have singled me out for your grace. What qualification do I even have?

It is worthwhile to understand that any form of attention from Ishvara (including anger) is an anugraha. This anugraha leads to vichara, which culminates in destroying the devotee’s ego. Bhagavan did not actively seek Arunachala in the early part of his life. But when he found his way to Him, Arunachala guided him inwards. The target of his grace, was the ahankara which had been superimposed on the self.

# 26 – கௌதமர் போற்றும் கருணை மாமலையே

கடைக்கணித்து ஆள்வாய் அருணாசலா (அ)

O Arunachala! O Hill of Grace praised by Gautama! Save me by directing your gracious glance toward me.

It is believed that Gautama Maharshi did tapas in Arunachala.

Legend goes that when Parvati Devi closed Parameshvara’s eyes once in a playful gesture, many brahmaandas were destroyed, and many yugas passed by in darkness. Repenting her act, she wanted to do compensate (prayaschitta), and so Ishvara advised her to go to Kashi, where she manifested as Annapurneshvari and served the people by giving them food.

Thereafter she performed tapas as Kamakshi, as a Yogini in Kanchi.

Ishvara manifested and summoned her to Arunachala. Gautama maharshi gave her upadesha in the location now known as Pachaiamman temple. She did Pradakshina of Arunachala and became one with Ishvara. So Arunachala is worshipped as the place where Shakti became one with Ishvara – शिवशक्त्यैक्यरूपिणी.

# 27  – சகலமும் விழுங்கும் கதிர் ஒளியினமன

சலசம் மலர்த்தியிடு அருணாசலா (அ)

O Arunachala! The bright Sun that swallows up all the universe by your rays! Do open the lotus of my mind.

The universe mentioned here is the dvaita-prapancha that the devotee sees – this is swallowed by knowledge of oneness. Knowledge removes ignorance by destroying vasanas and desires for impermanent objects. When Arunachala’s grace falls on the devotee, he blooms like a lotus which blooms by the rays of the sun.

# 28 – சாப்பாடு உன்னைச் சார்ந்து உணவாயான்

சாந்தமாய்ப் போவன் அருணாசலா (அ)

O Arunachala! I sought you to experience you, but I have become your food / have been swallowed by you, by merging with you. Give me the highest state of peace.

Bhagavan brings out the aspect of peace, which is the final goal of every person. Peace is our real nature. When oneness with brahman is experienced, svarupa-shanti results. this is the Shivaanubhava.

The word சார்ந்து means by merging – only by knowledge of oneness, this state is reached. Hence knowledge is the means to reaching the goal.

Kathopanishad talks about this in #1.2.25

यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः |

The aatma, to whom the brahmana and kshatriya become food and death itself becomes a pickle – this is the supreme truth that envelops the world. The might of this knowledge has been described as that which swallows everything.

In the Arunachala pancharatnam # 1 – Bhagavan says –

करुणापूर्णसुधाब्धे कबलितघनविश्वरूप किरणावल्या अरुणाचलपरमात्मन् अरुणो भव चित्तकञ्जसुविकासाय |

(அருள்நிரைவான அமுதக்கடலே விரிகதிரால் யாவும் விழுங்கும் அருணைகிரி பரமாமான்மாவே கிளர் உள பூ நன்றாய் விரி பரிதியாக விளங்கு)

O ocean of amrita, which is full of grace! The supreme Arunachala who swallows everything by spreading the rays of knowledge! Shine as the sun of self-knowledge which will make my mind (lotus) bloom.

 # 29 – சித்தம் குளிரக் கதிர் ஹஸ்தம் வைத்து அமுத

வாயைத்திற அருண்மதி அருணாசலா (அ)

O Arunachala! Moon of Grace! My mind is distressed by miseries due to the ego. Make my mind cool by placing your hands (which are like the moon’s rays) on me and bless me by opening the gate of immortality (by giving me the upadesha by which I can attain immortality). 

In the previous verse, Arunachala's grace was compared to the fire of the sun. Now it is compared to the coolness of the moon.

சித்தம் குளிர - अन्तःशीतलता / coolness is experienced by his anugraha. Bhagavan always displayed this coolness and peace through his very presence. The nectar of brahmananda lies inside the heart but the gate is closed. Our sadhana and Ishvara's grace takes us there by opening the gate. 

In # 27 and in this, Bhagavan has spoken about the destruction of granthibheda which leads to immortality / state of deathlessness.

Ignorance, leading to desire and action in pursuit of desire are the 3 granthibhedas / knots of the heart. When these are gotten rid of, the sadhaka becomes immortal / attains moksha.

Towards the end of the Kathopanishad 2.6.15, Lord Yama says -

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । तदा मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥

When the knots are destroyed, the mortal becomes immortal. This is the instruction of all Upanishads.

# 30 – சீரை அழித்து நிர்வாணமாச் செய்து அருள்-

சீரை அளித்து அருள் அருணாசலா (அ)

O Arunachala! Destroy my worldly aspects (upadhis, aavaranam), give me the clothing of grace (which is devoid of upadhis) and establish me in Nirvana.

The prayer is to remove the ignorance (superimposition of the 5 koshas such as the body and mind on the aatma) and cover the devotee with His grace by which his true self can be realised.

The message is ‘chumma iru’. Do not this or that, just be as you are – said Bhagavan in the simplest of languages – இருந்தபடிக்கே இரு. (Just be as you are). Once we trace the ego to its source, it vanishes, the aatma manifests. After that, simply remain there, free from mistaken identities!

Many of the shlokas have explained the core teaching of Advaita. Only Paramatma exists. I do not exist independent of him. The world is also a manifestation of Paramatma. The root cause of grief is our identification with what we are not. By negating what I am not, by allowing the grace of Ishvara to grant me knowledge by which I realise who I truly am - Brahman, I no longer suffer.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु

  Read verses 31 to 40 - https://vedantalearning.blogspot.com/2024/09/aksharamanamalai-verses-31-to-40.html