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

Aksharamanamalai - an Introduction

श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Aksharamanamalai – Garland of Chaitanya-pushpam

தருணாருணமணி கிரணாவலிநிகர் தருமக்ஷரமண மகிழ்மாலை
தெருணாடிய திருவடியார் தெருமரல் தெளியப் பரவுதல் பொருளாகக்
கருணாகரமுனி ரமணாரியனுவகையினாற் சொலியது கதியாக
அருணாசலமெனவகமேயறிவொடும் ஆழ்வார் சிவனுலகாள்வாரே.

-    (Muruganar Swami)

This Aksharamanamalai, which is equivalent to the rays of the sun (which removes darkness), was given to us by Bhagavan Sri Ramana Maharshi, who was the ocean of compassion, and who was immersed in bliss, to remove the ignorance from the minds of us, his devotees. Those who take it as their sole refuge, will realise their oneness with Arunachala and rule in Shiva-loka (by becoming one with Him - by attaining aatma-sakshatkara).

Introduction to Bhagavan’s teaching

Bhagavan Ramana’s teaching was to attain peace through knowledge of the self, which is attained by self-enquiry. The experience ‘I am”, which is a part of every worldly experience, should be scrutinized and the I should be traced back to the source from which it springs. Through this enquiry, the mind is falsified and the false individual self is given up. Only when the individuality / ego is given up, the self-luminous aatma manifests – this is the substratum on which the entire world is built and sustained.

When my true nature is realised, the feeling of ‘incompleteness’ that is entrenched in me, disappears. This feeling made me desire objects and compelled me to act with the aim of being happy by attaining them. When I realise that I am complete and free and my nature is happiness itself, the false idea that I will become happy by gaining objects, is destroyed. My goal has been achieved by abiding in the self, free from external anchors such as karma and its results. Now I can continue to perform my duties but not motivated by desire for happiness but as an expression of the joy that I experience within. My ego has been destroyed and I work because it is my duty to. I have been able to turn my extroverted mind from external objects, and towards the ‘seer’ or the witness, which is the self. My mind is now placed in the self and I am delinked from the cycle of thoughts, ego-driven desire and action. This is what is described by Bhagavan Sri Krishna in Gita 6.25 as आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् – placing the mind in the self, do not think of anything.

Bhagavan famously said in response to a question from a devotee as to whether he should renounce everything, ‘the renouncer too”. Bhagavan Sri Krishna says in the Gita – तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। in # 6.23 – Know that severance from that which gives sorrow, is Yoga. This Yoga is the goal of the spiritual seeker – severance from attachment to that which gives me sorrow and drives me into ego-centered action.

This path is the path of surrender of the individual self to Ishvara. Devotion plays a role in this path because true bhakti is nondual bhakti that we have for our own self. Ishvara exists as our own aatma and by the strength of ananya-bhava with Ishvara, we give our individuality up to him and remain one with him. Bhagavan says in “Who am I” – giving up one’s self to God means remaining constantly in the self without giving room for any thoughts other than that of the self. This is not a self-centered way of living, because the idea here is to renounce the ego, which is at the heart of all self-centered thinking and action. A person on the spiritual path, endeavours to let go of his attachment to his ego and other conditioning such as the body and senses and instead turn all actions towards Ishvara, who is the self within.

My primary relationship is with Ishvara. To make this relationship eternal, I must move to the highest plane, which is of oneness with him. This is done by letting go of all ignorance-driven conditionings, both gross and subtle (attachment to the body, senses, mind, intellect) and anchoring myself in the pure existence-consciousness. Any form of Ishvara which is external to me, is transient and liable to disappear – it is inert, finite and perishable. Ishvara is conscious, infinite and eternal. Therefore to truly realise him, I have to get a vision of him as my own true nature. Bhagavan sings in Upadesha saram # 25 –

वेषहानतः स्वात्मदर्शनम् । ईशदर्शनं स्वात्मरूपतः ॥

One who gives up conditioning (upadhis), realises the self. True God-realisation is realisation of God as one’s own self.

Aksharamanamalai is a part of the Arunachala Stuti-panchakam – 5 devotional texts rendered by Bhagavan which also incorporate knowledge in them (Aksharamanamalai, Navamanimalai, Arunachala Padigam, Arunachala Ashtakam and Arunachala Pancharatnam).

To summarize, the basic philosophy of all spiritual paths is the removal of aham/mama-abhimanam – I and mine. When it dies down due to knowledge that the I / ego / body / intellect, is not the self, it is the jnana marga. When it dies down / culminates in Ishvara’s svarupam, it is the bhakti marga. Both jnana and bhakti paths have been combined in this monumental work, making it very appealing to all sadhakas looking for guidance from a realised sage.

                              காப்பு: / Invocation

அருணாசலவரற்கு ஏற்ற அக்ஷரமணமாலை சாற்றக்

கருணாகர கணபதியே கரம் அருளிக் காப்பாயே

May Lord Ganesha bestow upon me His grace by which I may offer this garland, which is fit for Arunachala.

Introduction to Aksharamanamalai

Bhagavan Ramana composed the Aksharamanamalai while he was staying in Virupaksha cave, on the request of his devotees who wanted a composition to be rendered while begging for alms.

The 7^th century Saivite saint Thiru-jnana-sambandhar, sang that the Arunachala hill is “ஞானத்தபோதனரை வா என்று அழைக்கும் மலை”- “the hill which attracts those involved in the penance of knowledge”. Arunachala is not merely a physical structure; it is Shiva himself. It has always attracted and continues to attract people interested in jnana-tapas.

It pulls at the sadhaka’s heart, quietens his mind, and makes him unmoving / achala like itself. The sadhaka becomes dissolved / laya with Arunachala’s svarupam, which is also his own aatma-svarupam. Recognising the oneness of Ishvara, Guru and one’s own aatma is at the heart of Vedanta – knowledge of one’s true nature, removes the ills that cause sorrow.

For Bhagavan, Arunachala was guru-svarupam and he merged with Arunachala the very minute he saw him. He never swerved from that state thereafter. He stayed in his guru’s sannidhi until he left the body.

Arunachala as a Vibhuti

How does a hill become guru-svarupam ? Is it not a physical structure ?

Bhagavan Sri Krishna presents his vibhutis in Chapter 10 of the Gita. The purpose of listing the vibhutis, is to provide seekers with an anchor to meditate upon. When a vibhuti is recognised, the seeker surrenders to it and is drawn inwards on the journey of discovering the self. When the reality is realised as the only one that is, individuality is destroyed. One's own nature is seen to be the nature of Ishvara. Arunachala is a manifestation of the divine. The irresistible pull one feels in its proximity, stands testimony to this.

Ishvara is seen in several forms and roles – as father, mother, nourisher, as the fruit of all actions, as Om, etc. We attribute names and forms to the one reality of Ishvara. Bhagavan speaks to his Ishvara with the appropriate bhava for all these names and roles. In each verse, a particular emotion is seen - he pleads, cajoles, coaxes, is angry, is a bhakta, is a jnani, an earnest seeker. Aksharamanamalai appeals to each sadhaka - it has something for each person irrespective of where he is in his spiritual journey. At some point, it strikes a chord with the sincere seeker and that is when Arunachala manifests as one’s own sadguru, as not different from the Self.

In fact, Bhagavan had not even realised that Arunachala was a hill, though from a young age he was instinctively aware that “Arunachala” was something beyond the greatest. When he heard a relative mention that he had returned from Arunachala, it was beyond him to understand how one could reach and return from the param-tattvam.

In the Arunachala Ashtakam, Bhagavan describes his first vision of the hill while travelling to Tiruvannamalai from Madurai, as –

அறிவினை மருள் உறுத்து அருகினில் ஈர்க்க அருகு உரும் அமயம் இது அசலமாய் கண்டேன் – having enchanted my mind, it drew me near, and when I came near, I saw it to be a hill (achala).

கண்டவன் எவனெனக் கருத்தினுள் நாட, கண்டவன் இன்றிட நின்றது கண்டேன் – When I turned inwards and asked ‘who is seeing?’, I saw the real self without ahankara. Bhagavan had no aavaranam due to sadhana performed in previous births, and the aatma manifested automatically in the very presence of his sadguru. From that moment of realisation, he lived in the sannidhi of his guru until he left his body.

Akshara-maNa-malai means:

-    Bridal garland of aksharams / letters. The most common translation of this word is this. The bridal garlands are exchanged in a traditional wedding, symbolising the union between the bride and the groom. By offering this bridal garland, the sadhaka unites with Aruachala, the guru.

The spiritual angle here is - Ishvara places the garland of anugraha, krupa on the sadhaka and starts him off on his spiritual quest. The sadhaka’s sadhana (in the form of self-enquiry) is the garland he places in turn, on his shoulders.

-    Garland made with the eternal Chaitanya-pushpam - Aksharam is that which is eternal, ie, the aatma. चैतन्यार्घ्यसमाराध्या / चैतन्यकुसुमप्रिया are Devi’s names in Lalitha Sahasranamam – The self is the arghya / pushpam that is presented to her. Aatma’s fragrance (maNam) is in the garland. When this garland is worn, Arunachala becomes my own svarupam. Aksharamanamalai is the garland which unites me with the eternal.

Bhagavan shed tears of joy while composing these verses. One is often moved to tears while chanting and contemplating this work. He did not write a commentary for it – he said that when one does parayanam sincerely, it becomes its own commentary. He also said that it was not a product of the intellect, to be explained with words. (From Sri Ramana Nootrirattu Urai - Commentary by Smt. T.R. Kanakammal)

With great compassion for the sake of others, Bhagavan’s devotee Muruganar Swami has written a commentary for it, into which he pours out his devotion for Bhagavan, and provides insight into how it felt to be in Bhagavan’s presence. Smt.T.R Kanakammal, who found herself drawn to Bhagavan at a young age, took him as her refuge, and left her physical body also at his samadhi on his 130th jayanti day in the year 2010. She has blessed us with her commentary in which she clearly presents Bhagavan's facets as the greatest jnani and the greatest bhakta. The emotion with which she writes, prove that Bhagavan and his devotees are no different from each other.

With the blessings of Guru and Bhagavan, I have tried to capture the brief essence of the verses over the next few blogs. While the meaning is deep and cannot be captured in a few words, this is merely a sincere attempt by a bhakta, for the sake of internalising the teaching. 

The underlying emotion which is unmistakably felt right through Aksharamanamalai, is the appeal of a shishya to the Guru, for his grace in his own jnana-vichara. If we do anusandhanam of these glorious verses with this in mind, we will get to the goal by destroying our ignorance of the self.

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

सर्वं श्रीकृष्णार्पणमस्तु

Read Verses 1 to 10 https://vedantalearning.blogspot.com/2024/09/aksharamanamalai-verses-1-10.html