Aksharamanamalai - Verses 1 - 10

श्रीः

ॐ नमो भगवते श्रीरमणाय 

Sri Arunachala Aksharamanamalai - Verses

 நூல்: / Text

அருணாசலசிவ அருணாசலசிவ
அருணாசலசிவ அருணாசலா !
அருணாசலசிவ அருணாசலசிவ
அருணாசலசிவ அருணாசலா !

Arunachala Siva Arunachala Siva Arunachala Siva Arunachala Siva

Arunachala Siva Arunachala Siva Arunachala Siva Arunachala Siva

# 1- அருணாசலம் என அகமே நினைப்பவர்
அகத்தை வேரறுப்பாய் அருணசலா ! (அ)

O Arunachala! You root out the ego (ahankara / jeeva-bhaava) of those who think ‘I am verily Arunachala!’.

In the search for oneself, when Arunachala’s svarupam is realised as non-different from I, the natural state of limitless bliss and peace, is manifested. The idea of an individual 'I' and 'mine', which is different from Arunachala, dissolves in Arunachala’s svarupam, making me free from all self-imposed limitations. Aham Brahma asmi becomes my living reality.

Bhagavan gets straight to the deepest and direct truth of Advaita Vedanta – remove my ahankara / ego and make me reach the state of oneness with you, is the prayer. In Sri Arunachala Ashtakam he says - இறைவனாம் அருணாசல எணம் முடித்தே ஏகனா வாழி நீடூழி (3) - You are the Lord of all beings, Arunachala, do fulfill your desire (of destroying my jeeva-bhava) and remain eternally as the only one - as advaita. Contemplating on this one verse, helps bring home the goal of all our spiritual endeavours - of realising the advaita tattvam of the self.

# 2 – அழகு சுந்தரம்போல் அகமும் நீயும் முற்றும்

அபின்னமாய் இருப்போம் அருணாசலா ! (அ)

O Arunachala! Like how the words ‘azhagu’ (Tamil for ‘beauty’) and ‘sundara’ (Sanskrit for ‘beauty’) are different words but mean the same, let you and I unite and be completely non-different from each other, despite differences in our upadhis / limiting adjuncts !

The upadhis we hold on to are several – the body, mind, intellect, etc. An upadhi is a limiting or qualifying factor which superimposes itself on the object. By this superimposition, the upadhi performs its differentiating function. By placing a red flower next to a crystal, the crystal appears red. The redness does not belong to the crystal but it merely appears so. It differentiates this crystal from the rest. 

When we identify ourselves with the upadhi, we experience the impact of this error. By identifying with my body or mind, I limit myself to it and I suffer when the body is in pain or the mind is hurt. But when the upadhis are set aside, not by removing them (they cannot be removed) but by not identifying with them, my true self manifests. This is nondual because is the same substratum on which all other bodies and minds are also superimposed. The underlying reality is one, vast and limitless. Basically, by removing what limits me, I realise my own limitless and immortal nature.

Similarly we have also limited Ishvara to a certain name and form. Bhagavan Sri Krishna says in the Gita - अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः। परं भावमजानन्तो ममाव्ययमनुत्तमम्॥ (7.25) - The foolish think of me as manifest (in a specific form). They do not know my true immutable reality. 

When we truly understand the nature of Ishvara, his reality is the same as mine - the nondual Brahman. This makes me free. Bhagavan Sri Krishna repeatedly says in the Gita - when you know my truth, you are liberated.

There is an interesting play of words that Bhagavan uses here – the words azhagu and sundaram are the names of Bhagavan’s parents Azhagammal and Sundaram Iyer, who brought Bhagavan’s body into the world. Our parents represent love and intellect. These are also the 2 bhavas of Ishvara. Only with both together, a jeeva becomes complete.

In Upadesha saram Bhagavan mirrors this verse by saying ईशजीवयोर्वेषधीभिदा सत्स्वभावतो वस्तु केवलम् (24) - There is a difference between the jeeva and Ishvara only from the vesha (upadhi like body and mind) standpoint. From the standpoint of their true nature, the supreme reality alone is.

Like the sea entering the river’s waters and losing its identity, the jeeva does not exist apart from Ishvara.

# 3 – அகம் புகுந்து ஈர்த்து உன் அககுகை சிறையாய்

அமர்வித்தது என்கொல் அருணாசலா ! (அ)

O Arunachala! What a wonder this is (your grace) — that you enter my mind, and after drawing me towards you, hold me captive in the cave of your heart !

The spontaneous grace of Ishvara drives the sadhaka towards the Guru, satsanga and enquiry. This grace is ever-present, so why does everyone not receive it?

Kathopanishad says यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनूं स्वाम् (KU 1.2.23). The eligible person is chosen for aatma-vichara. Without grace, one does not even feel an inclination towards enquiry. How does one get chosen? In an interesting turn of events, if one may call it that, Bhagavan Shankaracharya says in the Bhashyam here "निष्कामस्य आत्मानम् एव प्रार्थयत आत्मना एव आत्मा लभ्यत इत्यर्थः " - the person is chosen by the aatma, if he has no desire other than the aatma. Basically, the deep desire to realise the self, is the prerequisite for one to be chosen to reach the goal. If I choose the aatma over all else, the aatma chooses me to reveal itself. If I choose the path of shreyas, like Arjuna and Nachiketa did, I will reach the goal.

When Ishvara keeps the sadhaka in his heart, he is imprisoned there – no ego-driven actions or thoughts happen thereafter.

# 4 – ஆருக்கா எனை ஆண்டனை அகற்றிடில்

அகிலம் பழித்திடும் அருணாசலா ! (அ)

O Arunachala! For whose sake did you rescue me? If you, who ruled me earlier, reject me or ignore me now, the world will blame you!

You have taken possession of me, by your grace. I have surrendered to you. Remove all my defects, otherwise the blame is on you.

When we surrender ourselves to Ishwara, he carries our worldly burdens for us. We become his responsibility. Bhagavan says when we travel in a train, we do not carry our luggage on our heads. We place it down on the floor and sit in ease. Similarly, we should submit ourselves to God and feel at peace. Is there an easier way to understand the concept of sharanagati ?

# 5 – இப்பழி தப்பு, உனை ஏன் நினைப்பித்தாய்

இனியார் விடுவார் அருணாசலா ! (அ)

O Arunachala! Save yourself from this blame. Why did you make me think of you and seek you? Will anyone (any devotee) let you go now?

Once a spiritual glimpse has been experienced, the sadhaka keeps going back to it. Transient pleasures do not keep them interested anymore. Constant and determined enquiry into Who am I, eventually leads him to his self.

# 6 – ஈன்றிடும் அன்னையில் பெரிதருள் புரிவோய்

இதுவோ உனது அருள் அருணாசலா ! (அ)

O Arunachala! You are the one that showers grace on devotees – Your grace is greater than that of one’s own mother. Is this, indeed, your grace? (if you forsake me now)

The mother is the embodiment of nature’ compassion. Hence, Bhagavan compares Arunachala to a mother.

This verse reminds us of Bhagavan Shankaracharya’s Bhashyam in the Kathopanishad - मातृपितृसहस्रेभ्योऽपि हितैषिणा वेदेनोपदिष्टम् शान्तदर्पैः आदरणीयम् (2.4.15) – Mother Shruti showers more love than a thousand mothers and fathers. We should respect her words without arrogance. Similarly, the sadguru is even more compassionate than a mother, says Bhagavan.

# 7 – உனை ஏமாற்றி ஓடாது உளத்தின் மேல்
உறுதியாய் இருப்பாய் அருணாசலா ! (அ)

O Arunachala! Duping you, the mind runs away. Be firmly seated in my heart, so that it may not run away (seeking external / worldly objects).

The mind is restless and roving. It distracts us into external objects due to vasanas from previous janmas, and due to its innate nature. The sadhaka wants to constantly dwell in thoughts of Ishvara, and is appealing for his mind to come under control.

How do we deal with the mind ? If we give our mind away to Ishvara, we are saved.

Bhagavan Shankaracharya says in Shivanandalahari, and offers his mind to Ishvara -

करस्थे हेमाद्रौ गिरिश निकटस्थे धनपतौ

गृहस्थे स्वर्भूजामरसुरभिचिन्तामणिगणे ।

शिरस्स्थे शीतांशौ चरणयुगलस्थेऽखिलशुभे

कमर्थं दास्येऽहं भवतु भवदर्थं मम मनः ॥ 27 ॥

In your hands is the golden mountain, near you is the Lord of riches, in your house is the wish giving tree, Surabhi (the cow which grants everything), the precious stone fulfilling any wish that enters your mind, on your head is the moon with cool rays and all the good in the world is always at your feet, and so what can this slave offer you my Lord, except my mind.

# 8 – ஊர் சுற்று உளம் விடாது உனைக் கண்டு அடங்கிட

உன் அழகைக் காட்டு அருணாசலா ! (அ)

O Arunachala! Reveal your beauty so that the mind, which is by nature roving, may get quiescent seeing you uninterruptedly (or without ever leaving you).

The only long-lasting way to keep the mind quiet is to find its resting place – in the Self. Samadhi means placing the intellect in its rightful place, ie, the Self. Rest the mind in its source, is the teaching. The source is the pure chaitanyam which is not constrained by upadhis such as the body or mind.

Irrespective of where the jnani’s / sthitaprajna’s mind goes, only the aatmasvarupam is seen – यत्र यत्र मनो याति तत्र तत्र ब्रह्मदर्शनम्. External forms and upadhis will no longer matter when the inner beauty shines through. One will begin to rely on (and transact with) the Ishvara who is inside everyone and transcend the ego to see only the antaryami in everyone.

# 9 – எனை அழித்து இப்போது எனைக் கலவாவிடில்

இதுவோ ஆண்மை அருணாசலா ! (அ)

O Arunachala! After destroying my ego, if you do not join me now, is this your manliness?

The sadhaka wants to become one with Ishvara – he has no drive towards any other pursuit. After experiencing the state of egolessness once, in order for it to last forever, one has to surrender to Ishvara. Then through sadhana such as karma yoga and upasana, the eternal state of oneness is sustained and becomes a natural state. One does not have to go into meditation in order to retain the state but can transact with the world as per one’s life situation and responsibilities with the mind safely parked in the self.

# 10 - ஏனிந்த உறக்கம் எனைப்பிறர் இழுக்க

இது உனக்கு அழகோ அருணாசலா ! (அ)

O Arunachala! Why are you in this slumber, while others are dragging me away? Why did you look away? Does this befit you?

The ‘others’ here are the sense organs, and desires and distractions which disturb the samadhi state. Adhyasa (superimposition) attributes non-aatma to aatma and disturbs svarupa-nishta state. Remove the feeling that there is an anya-vastu in the world, there is only one tattvam. Bhagavan asks Arunachala not to pretend to be asleep while he (we) is being deluded by external objects.

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

सर्वं श्रीकृष्णार्पणमस्तु

Read Verses 11 to 20 - https://vedantalearning.blogspot.com/2024/09/aksharamanamalai-verses-11-20.html