Sri Arunachala Padigam

 श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Padigam (Ten verses)

1. கருணையாலென்னை ஆண்ட நீ எனக்குன் காட்சி தந்தருளிலையென்றால்;

இருள் நலி உலகில் ஏங்கியே பதைத்து இவ்வுடல் விடில் எங்கதி என்னாம்;

அருணனை காணாது அலருமோ கமலம்; அருணனுக்கு அருணனாமன்னி; 

அருள் நனி சுரந்து அங்கருவியாய் பெருகும் அருணமாமலை எனும் அன்பே!

If you, who rule over me out of grace, do not bestow upon me a vision of you, what will be my state if I leave my body after suffering in this world! Will a lotus blossom without seeing the sun? You, whose grace gushes out like a spring, the sun to the sun (the one who gives the light of knowledge) , Annamalai, will my heart-lotus blossom without seeing you! 

(அருணனாமன்னி - being the sun; அருள் நனி சுரந்து - grace springing forth abundantly)

The lotus blooms only when the sun's rays touch it. Similarly, only with his grace, one can attain him. Bhagavan says Arunachala's abundant grace gushes like a spring, so it is not a difficult task for it to be turned towards the bhakta to liberate him before he leaves his body. 

2. அன்புரு அருணாசல அழன் மெழுகாய் அகத்துனை நினைந்து நைந்து உருகும்;

அன்பிலி எனக்கு உன் அன்பினை அருளாது ஆண்டு எனை அழித்திடல் அழகோ! 

அன்பினில் விளையும் இன்பமே! அன்பர் அகத்தினில் ஊரும் ஆரமுதே! 

என் புகலிட நின் இஷ்டம் என் இஷ்டம் இன்பதற்க்கென் உயிரிறையே.

O Arunachala, the form of love! Is it fair that you do not grace me with your love, though I am not endowed with enough bhakti to soften and melt like wax in fire when I think of you! However, you have taken me over and you rule over me. Is it fair that you forsake me now? You are bliss arising out of love, the ambrosia arising out of your devotees' hearts. Is there anything for me to say - your wish is my wish. That alone is my happiness.

(அழன் - fire; என் புகலிட - what can I complain about!)

Bhagavan arrived in Tiruvannamalai with this attitude of surrender. It was simply - your wish is my wish. He surrendered his body and mind, and remained at the feet of Arunachala with no expectation or complaint. 

From the ordinary devotee's standpoint, we pray that whatever bhakti is lacking in the devotee, should be provided by Arunachala. It is Ishvara's grace which makes us seek him. It makes us understand his tattvam and relinquish our individuality in the process. Hence the prayer to make the devotee have love for the Lord.

3. இறையுனையே நினையும் எண்ணமே நண்ணா எனை உனது அருள் கயிற்றால் ஈர்த்து;

இறை உயிர் இன்றி கொன்றிட நின்றாய் என் குறை இயற்றினன் ஏழை;

இறை இனி குறை என் குற்றுயிர் ஆக்கி எனை வதைத்திடல் எதற்கு இங்ஙன்;

இறைவனாம் அருணாசல எணம் முடித்தே ஏகனா வாழி நீடூழி.

Having dragged me (who had not even thought of you) with your rope of grace, you stand determined to destroy me, without leaving a trace. What wrong have I done, this miserable wretch, and what stops my being destroyed completely? Is it fair to leave me midway! You are the Lord of all beings, Arunachala, do fulfill your desire and remain eternally as the only one. 

(இறை உயிர் இன்றி - negating any difference between the jeeva and Ishvara; இறை இனி குறை - does any small obstacle remain? குற்றுயிர் ஆக்கி - leaving me half-alive - without destroying me completely; எணம் முடித்தே - fulfil your intention)

Bhagavan talks of being destroyed completely. This is the destruction of the jeeva-bhava, the ego, which limits us. When this is done away with, one realises that one's true nature is shuddha-chaitanya svarupam. This is the only one who remains eternally, with no vikalpas, as pure awareness.

4. ஊழியில் வாழுமாக்களிலென்பால் ஊதியம் யாது நீ பெற்றாய்;

பாழினில் வீழாதேழையை காத்துன் பதத்தினில் இருத்தி வைத்தனையே;

ஆழியாம் கருணை அண்ணலே; எண்ண அகமிக நாணம் நண்ணிடுமால்;

வாழி நீ அருணாசல உனை வழுத்தி வாழ்த்திடத் தாழ்த்துமென் தலையே.

Ocean of compassion! (ஆழியாம் கருணை அண்ணலே) Among so many people in this world, what did you gain by selecting me to attain union with you (by giving me your own state), and from preventing this miserable wretch from falling into delusion (of maya). I feel great shame when I think of you. I bow my head in front of you, praising and adoring you, glory to you! (அகமிக நாணம் நண்ணிடுமால் - I feel great shame).

In Vivekachudamani, Bhagavan Shankaracharya uses the word "अहेतुकदयासिन्धु:"(#33) to refer to the Guru. He is not driven by what he will receive in return, he has compassion beyond reason. This is also what Bhagavan indicates by asking Arunachala what he received in exchange for taking over the jeeva. The act of bowing down communicates the destruction of the ego. The prayer is for the ego to never rise up again.

5. தலைவன் நீ என்னை களவினில் கொணர்ந்து உன் தாளின் இன்நாள்வறை வைத்தாய்;

தலைவன் நின் தன்மை என்னவென்பார்க்கு தலை குனி சிலையென வைத்தாய்;

தலைவன் நான் வலைமான்தனை நிகராது என் தளர்வினுக்கு அழிவு நாடிடுவாய்;

தலைவனாம் அருணாசல உளம் ஏதோ தமியனார் தனை உணர்தற்கே.

O Lord, you have brought me to you by stealth and placed me at your feet until now. You have made me like a statue, being unable to explain your true nature to anyone. Destroy my suffering and weariness, so that I may not remain like a deer trapped in a net. Who am I, this poor person, to know what is in your mind! (தாளின் - at your feet; நான் வலைமான்தனை நிகராது - So that I may not be like a deer caught in a net; தமியனார் - who is this poor person).

The true nature of Paramatma is not perceived by the senses or capable of being described. Bhagavan says the state of bliss that is his own reality, cannot be put into words, so he remains silent like a statue. Taittiriya Upanishad says Brahman is beyond words and from which the mind also returns without reaching - यतो वाचो निवर्तन्ते अप्राप्य मनसा सह​ (Brahmanandavalli). It can only be experienced. 

Understanding Bhagavan's works brings us to the Upanishads, which describe the jnani's anubhava. But Bhagavan, who had not studied the Upanishads, merely describes his own reality.

6. தற்பர நாளுந்தாளினில் தங்கி தண்டலர் மண்டுகமானேன்;

சிற்பத-நற்றேன் (நல்தேன்)  உண் மலரளியாச் செய்திடில் உய்தி உண்டுன்றன்;

நற்பதபோதில் நான் உயிர் விட்டால் நட்டதூணாகுமுன் பழியே;

வெற்புரு அருண விரிகதிர் ஒளியே விண்ணிணும் நுண்ணருள் வெளியே.

Addressing Arunachala as the self-luminous supreme reality, as the red hill which spreads rays of light and as the form of space more subtle than physical akasha, Bhagavan says - Despite residing at your feet for a long time, I am still like the frog which resides below the stem of a lotus without realising the greatness of the lotus. If you can make me like the bee which goes looking for honey (make me search for true knowledge, which is jnana-anubhuti of oneness with Paramatma), then there will be salvation (for me) and you are also saved. If I leave my body in this state, the blame will be with you forever - eternal like a column of stone. Bhagavan transfers the onus of the sadhaka's realisation on Arunachala.

(தற்பர - Paramatma; வெற்புரு அருண விரிகதிர் ஒளியே - luminous; விண்ணிணும் நுண்ணருள் வெளியே - subtle)

7. வெளி-வளி-தீ-நீர்-மண் பல உயிரா விரிவுரு பூதபௌதிகங்கள்;

வெளியொளி உன்னை அன்றி இன்றென்னின் வேரு நான் ஆருளன் விமலா;

வெளியதாய் உளத்து வேரர விளங்கின் வேறென வெளி வருவேன் ஆர்;

வெளிவராய் அருணாசல அவன்றலையில் (அவன்-தலையில்) விரிமலர் பதத்தினை வைத்தே.

Addressing Arunachala as vimala (the blemishless one), Bhagavan says - If the five elements (which are all-pervading - விரிவுரு), jeevas and material objects, and living beings are not other than you, how can I exist as apart from you?  While you shine in my heart (chidakasha), who am I, who has come out as another one apart from you? Placing your lotus feet on his (my) head (on the ahankara / ego), may you emerge, manifesting as my true svarupam. (வெளியதாய் உளத்து - as the chidakasha).

Bhagavan explains the advaita-tattvam of Arunachala. There is only one. The jeeva believing that he exists separately from Brahman, is ignorant of his own true nature. When one surrenders to the Guru (jnana-svarupam), one is saved.

8. வைத்தனை வாளா வையகத்துய்யும் வழியறி மதியழித்திங்கன்;

வைத்தடில் ஆர்க்கும் இன்பிலை துன்பே வாழ்விதிற் சாவதே மாண்பாம்;

பைத்தியம் பற்றி பயனரும் எனக்குன் பதமுறும் மருமருந்தருள்வாய்;

பைத்தியமருந்தாய் பாரொளிர் அருண பருப்பத உறுப்பெறு பரனே.

Addressing Arunachala as Paramatma who has taken the form of a hill which acts as medicine to cure madness (of desire for the world), Bhagavan says that he has been made incapable of making a living in this world. If I am kept in this state, there is no happiness but only sadness for everyone. It is preferable to die rather than live this way. Grant me the medicine which will unite me with you, because I have been denied of the fruit of knowledge despite my madness for you. 

(பைத்தியமருந்தாய் பாரொளிர் அருண பருப்பத உறுப்பெறு பரனே - Paramatma who has taken the form of a hill which acts as medicine to cure madness of desire for the world); 

(பைத்தியம் பற்றி பயனரும்  எனக்கு - for me, who has not benefitted from this madness; உன் பதமுறும் மருமருந்தருள்வாய் - may you grant me the medicine of sayujyam with your feet / union with you)

9. பரம நின்பாதம் பற்றறப் பற்றும் பரவறிவறியரில் (பர அறிவு அறியரில்) பரமன்;

பரமுனக்கென என் பணியறப் பணியாய் பரித்திடும் உனக்கெது பாரம்;

பரம நிற்பிரிந்து இவ்வுலகினை தலையில் பற்றி யான் பெற்றது போதும்;

பரமனாம் அருணாசல எனை இனி உன் பதத்தினின் ஒறுக்குர பாரேல்.

Again addressing Arunachala as Paramatma, Bhagavan says - amongst people who do not possess the discrimination to cling to your feet (without having any other attachment), I am the supreme or foremost. Take my actions as your burden and make them all cease. What can be a burden for you who  supports the entire universe? What have I gained by differentiating myself from you (நிற்பிரிந்து) and bearing this world on my head (from samsara)? Do not (hereafter) think of keeping me away from you, do not look elsewhere. (ஒறுக்குர பாரேல் - do not think of keeping me away).

How do we make actions cease? We have to continue to do our karma but when we get rid of the 'I am the doer' mindset, we are freed from actions. If we can function as instruments of the divine, we can spiritualise all our karma. By shifting the burden of doership to Ishvara, we can be his instruments.

10. பார்த்தனன் புதுமை உயிர்வலி காந்த பருவதமொருதரம் இதனை;

ஓர்த்திடும் உயிரின் சேட்டையை ஒடுக்கி ஒரு தனதபிமுகமாக;

ஈர்த்ததை தன்போல் அசலமா செய்து அவ்வின்னுயிர் பலி கொள்ளும் இஃதென்;

ஓர்த்து உய்மின் உயிர்காள் உளமதிர் ஒளிர் இவ்வுயிர்கொல்லி அருணமாகிரியே.

Addressing the people of the world (உயிர்காள்) Bhagavan says - I have seen this great wonder, this magnet of a hill, which has the ability to attract the person who merely thinks of it. Having drawn the jeeva towards itself (தனதபிமுகமாக), it suppresses the activities of his mind. Having made the jeeva motionless like itself, it proceeds to swallow him. Remember this Arunagiri, the destroyer of the ego, which shines in everyone's heart as I! (ஓர்த்து உய்மின்  - Be saved, thinking of Arunachala; உளமதிர் ஒளிர்  - which shines in the heart).

The jeevabodha which makes me identify myself with the body and mind, it is my personality. Every selfish action I do, feeds this personality and takes me away from my true nature. 

Bhagavan says one has to merely think of Arunachala once, for him to swallow the jeeva-bodha. This was Bhagavan's own experience. He reiterates the same in the following verse as well. 

11. கிரியிது பரமா(ய்) கருதிய என்போல் கெட்டவர் எத்தனை கொல்லோ!

விரிதுயரால் இப்பிழைப்பினில் விழைவு விட்டுடல் விட்டிட விரகு;

கருதியே திரிவீர் கருத்தினுள் ஒருகால் கருதிட கொலாமலே கொல்லும்;

அருமருந்தொன்றுண்டவனியில் அதுதான் அருணமாதிரமென அறிவீர்.

How many people (like me) have been destroyed (கெட்டவர் - whose jeevabhava / ego / individuality has been destroyed) thinking that this hill is supreme! Bhagavan then addresses people who wander about, having given up desire for this worldly life due to its miseries and are looking for a way to escape from the world - there is on this earth, a rare medicine which, when merely thought of once, kills without killing - know that this is Arunachala.

(விரிதுயரால் இப்பிழைப்பினில் விழைவு விட்டுடல் விட்டிட - those who wish to leave the body due to worldly sorrows; விரகு கருதியே திரிவீர் - looking for a way out); 

(கொலாமலே கொல்லும் - kills without killing - means it kills the ego / identification with the body, without killing the body); (ஒருகால் கருதிட - when thought of once)

In this verse, Bhagavan tells us how to live as a jeevan-mukta. Only that which is born, can die. (जातस्य हि ध्रुवो मृत्युः - # 2.26, Gita). The body is born. The aatma is immortal. When the identification with the body is destroyed, one cannot die. The immortality of one's true nature is realised. 

This is also Bhagavan Sri Krishna's upadesha to Arjuna - अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। 

विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हसि (#2.17) 

Know that to be indestructible, by which all this is pervaded. Nobody can cause the destruction of that, the imperishable.

The person who knows this truth, is immortal.

सर्वं श्रीकृष्णार्पणमस्तु

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Sri Arunachala Navamanimalai

श्रीः

ॐ नमो भगवते श्रीरमणाय

 Sri Arunachala Navamanimalai

1. அசலனேயாயினும் அச்சவைதன்னில்; 

அசலையாம் அம்மையெதிராடும்;

அசலவுருவில் அச்சத்தி ஒடுங்கிட ஓங்கும்;

அருணாசலமென்றறி.

Know that, despite being achalam, he dances in front of the mother (shakti) and where she subsides in his motionless form, he shines above all else, as Arunachala.

Being motionless by nature, he still dances in Chidambaram. Shakti represents his power of Maya, which causes the birth of all beings, both moving and non-moving. When the mind finds it source and abides there, the dance comes to an end. She withdraws into his non-moving self, in Arunachala. This is the uniqueness of Arunachala kshetram. 

How does one dance without motion? Ishvasyopanishad says तदेजति तन्नैजति तद्दूरे तद्वन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः (1.5)

It moves and does not; It is nearby and far away, inside everyone and outside. This is the satya-vastu.

Lord Nataraja appears as if dancing before Shakti, in the universe. It is in association with shakti, that he appears to be dancing. Shiva and shakti are indeed only one.

As Bhagavan Sri Krishna says in the Gita - 

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्। हेतुनानेन कौन्तेय जगद्विपरिवर्तते। (#9.10)

Due to me, the adhyaksha, Prakriti gives birth to the world.  All the worldly experiences occur due to this, while the substratum of all, who is hidden in all beings as the all-pervading witness of all, the real nature of all, remains unaffected by what is superimposed on it. In reality the substratum (aatma) is achala but due to adhyasa / superimposition, actions of the body and mind are attributed to the aatma. 

On knowledge of one's real nature, the superimposed subsides in the substratum and pure consciousness alone shines forth as the real self of all. The jnani - the one who has this knowledge, is what Bhagavan Sri Krishna describes in the Gita as the one who sees inaction in action - कर्मणि अकर्म. He no longer identifies with action as the doer but is merely an instrument through which action passes. He remains Arunachala svarupam.

There is an interesting incident which led to Bhagavan writing this verse, as recounted by Smt. T.R.Kanakammal. There was a devotee (a dikshitar) who had travelled from Chidambaram to meet Bhagavan when he was residing in Virupaksha cave. He repeatedly suggested to Bhagavan that he should visit Chidambaram atleast once since darshan of Lord Nataraja (akasha-lingam, amongst the panchabhuta kshetrams) is said to be special. Hence Bhagavan wrote this verse, to explain to him, the greatness of Arunachala. This was added as the first verse to the Navamanimalai later.

2. சத்திய சிற்சுகமன்றி பரவுயிர் சார் அயிக்கம்;

அர்த்தவத் தத்-த்வமசி அருணபொருளாம்; அசலத்து

அர்த்தம் கனம் அதுவாகும் செவ்வாடக ஆரொளியாம்;

முத்தி நினைக்க அருள் அருணாசலம் உன்னிடவே.

When one considers the meaning of the name Arunachala (which is is lustrous like red gold), the act (of remembering it) by itself bestows moksha. Aruna means not only sat-cit-ananda but also the meaning of the mahavakyam Tattvamasi, which indicates oneness of the jeeva and Paramatma. Achala means 'ghana' - dense and complete.

This verse explains the physical form and the gunas of Arunachala - it is self-luminous and stands for the meaning of the guru's upadesha Tat tvam asi. 

3. அருணாசலத்திலுறு கருணாகரபரமன் அருணாரவிந்த பதமே;

பொருள்நாடு சுற்றமொடு வருணாதி பற்றி உளமருள் நாடலற்று நிதமும்;

தெருள்நாடுளத்தினில் நல்லருள் நாடி நிற்கும் அவர் இருள் நாசமுற்று புவிமேல்;

தருணாருணகதிரின் அருள் நாளுமுற்று சுக வருணாலயத்தில் இழிவார்.

Those who seek the supreme truth, having given up the delusion of being identified with wealth, relatives, caste, etc, and steadfastly seek true knowledge at the lotus feet of the Lord, will have their ignorance removed and be liberated even while living, and subside in the ocean of bliss, having attained his grace, which is like the rays of the rising sun (which dispel darkness).

Such a person has won over the vasanas for anything other than knowledge of the self. Only Brahma-vasana remains in him. So when he reaches it, he is in the state of bliss - as ananda-svarupam.

4. அண்ணாமலையுனை எண்ணான் எனவெனை அண்ணாந்தேங்கிட எண்ணாதே;

மண்ணாம் மல உடல் எண்ணா அஹமென மண்ணா மாய்ந்திட ஒண்ணாதே;

தண்ணார் அளிசெறி கண் நாடொரு கிரி பண்ணாது என்னிரு கண்ணாளா;

பெண்ணாணலி உரு நண்ணா ஒளி உரு அண்ணாலென்னஹம் நண்ணாயே.

O Annamalai. Do not think of leaving me to pine away for you, looking up at you with longing, merely because I am a person who has not thought of you. Do not allow me to perish thinking that this body is 'I'. Look at me, without deceiving me, with your cool, compassionate eyes, O Lord who is jyoti-svarupam and who transcends differences like male, female and neuter, may you abide in my heart.

Here the plea is for his grace to help the sadhaka transcend the identification with the body, and communicating the sadhaka's yearning and helplessness in trying to perceive the imperceivable.

The reference to the look of grace, can be equally applied to Bhagavan himself, whose look of grace could deliver many seekers to the goal. 

5. சீரான சோணகிரி சிறக்க வாழும் சித்ஸ்வரூபனாமிறையே சிறியனேன் தன்;

பேரான பிழையெல்லாம் பொறுத்து காத்து பின்னுமிவன் பாழிதனில் வீழாவண்ணம்;

காரான கருணைவிழி கொடுப்பாயின்றேல் கடும் பவத்தில் நின்று கரையேற மாட்டேன்;

நேரானதுண்டோ தாய் சிசுவுக்காற்றும் நிகரற்ற நலனுக்கு நிகழ்த்துவாயே.

O Lord, who is cit-svarupam, shining gloriously as the Red hill, Shonagiri!  Forgive the follies of this petty person and protect me from falling again into samsara. Bestow your look of grace which is like a rain-bearing dark cloud. If you do not, I will not be able to reach the shore (rescue myself from the cycle of birth and death). Tell me, is there anything that compares to the good that the mother performs for her child? (Similarly, may you protect and bless me).

The greatest folly is identifying with the body - dehaatma-bhava. Bhagavan seeks forgiveness on our behalf, for committing this folly. Jnanis like Bhagavan and Sri Ramakrishna, demonstrated how to maintain inner poise despite diseases ravaging the body. This was because they had destroyed the notion "I am the body".

6. காமாரி என்று நீ அன்பரால் என்றுமே கதித்திட படுகின்றாய்;

ஆமாமெய் உனக்கிது ஆமா என்று ஐ உறும் அருணாசலரேச்சுரனே;

ஆமாயின் எங்ஙனம் தீரனே சூரனே ஆயினும் வல்லநங்கன்;

காமாரியாகுமும் காலரண் சரண் புகு கருத்தினுள் புகவலனே.

You are always described by devotees as Kamaari - the slayer of lust. That is true but a doubt arises as to whether this suits you. If true, how can that kama / ananga (the one without a body), even though he is brave and valiant, enter a mind which has taken refuge at your feet?

Lord Shiva is the destroyer of Manmatha. Being so, how would Manmatha enter the mind of a devotee who has surrendered to Lord Shiva and who is under his protection? This is the question raised here. 

7. அண்ணாமலையாய் அடியேனை ஆண்ட அன்றே ஆவியுடல்;

கொண்டாய் எனக்கோர் குறையுண்டோ? குறையும் குணமும் நீயல்லால்;

எண்ணேன் இவற்றை என்னுயிரே எண்ணமெதுவோ அது செவாய்;

கண்ணே உந்தன் கழலிணையில் காதல் பெறுக்கே தருவாயே.

O Annamalai, The very day you took charge me, you possessed my body and soul. Can I, then, have any grievance? Any flaws and good qualities are you - they cannot exist independent of you, I do not think of them. My beloved! Whatever your intend, do that, just bless me with love for you.

This incredibly beautiful verse, communicates the total and unconditional surrender by Bhagavan. How else does one experience a complete absence of discontentment in his mind? As Bhagavan Sri Krishna says - the jnani is यदृच्छालाभसन्तुष्टः (# 4.22, Gita) - He is absolutely happy and contented with whatever comes his way. 

'Tripti' and 'santosham' were amongst the words frequently expressed  by Bhagavan.

8. புவிக்குள் பொங்கிடும் புவிச்சொல் புங்கவன் புரிக்குள்; புண்ணியன் சுழிக்குள் சுந்தரன்;

தவற்கு சுந்தரம் சதிக்குற்பன்னனம்; தலத்தில் புன்புலம் சழக்கில் துன்புரும்

தவிக்கு துஞ்சிடும் படிக்கு; தன்னுளம் தழைக்க; தன்பதம் எனக்குத் தந்தனன்;

சிவக்க சின்மயம் செழிக்க தன்மயம் ஜெகத்தில் துன்னு செம்பொருப்பு செம்மலே.

I was born to the virtuous Sundaram (Sundaram Iyer) and his faithful wife - the tapasvi Sundaram (Azhagammai) in Tiruchuzhi, which, among the holy places (புங்கவன் புரி - Shiva kshetram), is known as the 'pongidum bhuvi' or the land of surging holy water. The Lord of the red hill who stands tall in this world, so that cin-mayam (pure awareness) shines, and tan-mayam (the supreme self-luminous reality, which is Brahman) flourishes, gave to me his own state, with his heart overflowing with joy, so that the miseries in this world arising out of the sense organs, can come to an end and I attain supreme bliss.

(Tiruchizhi is called the pongidum bhuvi because of the surging waters which occur in the temple of Lord Bhuminatheshwara on the day of Masi Maham)

9. அம்மையும் அப்பனுமாய் எனை பூமியில் ஆக்கி அளித்து;

அம்மகிமாயை என்னாழ்கடல் வீழ்ந்து யான் ஆழ்ந்திடும் முன்;

என் மனம் மன்னி இழுத்து உன் பதத்தில் இருத்தினையால்;

சின்மயனாம் அருணாசல  நின் அருள் சித்ரம் என்னே.

Having borne me and tended to me like a mother and father, before I fell and drowned in the deep ocean of maya, you entered my mind, pulled at me and established me in your own state. O Arunachala, who is pure chaitanyam, what a wonder your grace is !

In almost every verse, Bhagavan recounts how he was saved by Arunachala, by being given Arunachala's own state - the state of sayujyam. Arunachala alone shines tall, his devotee's individuality is vanquished. This is the way to unalloyed bliss, free from limitations of the individual personality. 

सर्वं श्रीकृष्णार्पणमस्तु

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Sri Arunachala Mahatmyam

 श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Mahatmyam (Sri Bhagavan)

நந்தி வாக்கு
1. அதுவே தலம் அருணாசலந் தலம் யாவினும் அதிகம்;
அது பூமியின் இதயம் அறி அதுவே சிவனிதயப்;
பதியாம்; ஒரு மருமத்தலம் பதியாமவன் அதிலே;
வதிவானொளி மலையா நிதம் அருணாசலமெனவே.

Nandi said

Of all teertha kshetrams, Arunachala is the foremost. It is the spiritual center of the world. It is Shiva's heart. It is a secret place, where he ever abides as a hill of light named Arunachala.

In this secret place, the I thought thrives, along with the superimpositions (the real I plus idam - this). The I thought contains both prakruti aspect, which causes bondage, and the purusha aspect which is the eternally free. When we locate this 'real aham' and hold on to it, we can release ourselves from bondage. This is the goal of sadhana - to release myself from the clutches of what I am not.

दृग्दृश्यौ द्वौ पदार्थौ स्तः। दृक् ब्रह्म; दृश्यं माया इति वेदान्तडिण्डिमः। When the seer is separated from the seen, one is free. 

Arunachala is a vibhuti on earth - a manifestation of God. Interestingly, in the temple of Arunachaleshwara, the Periya Nandi (the largest Nandi of the temple, in the outer prakara) tilts his head slightly and looks towards Arunachala hill on his right, rather than straight at the moola murthi. This seems to signify that the Arunachala hill is Shiva himself, the Paramatma.

2. ஆதி அருணாசலப் பேரற்புத லிங்கத்துருக்கொள்;
ஆதி நாள் மார்கழியில் ஆதிரையை சோதி எழும்;
ஈசனை மால் முன் அமரர் ஏத்தி வழி பட்ட நாள்;
மாசி சிவராத்திரியாமற்று.

The first (ancient) day on which Lord Shiva assumed the form of a great, wondrous lingam was the day of the Tiruvatirai nakshatram in Margazhi month. On the day of Shivaratri in Masi month, Lord Vishnu and the devas praised and worshipped him, who had arisen as a jyoti.

The first time the primordial light - the tejomaya Arunachala appeared on earth, was on Margazhi - Tiruvatirai day. This form is worshipped by Brahma, Vishnu and all the devas on the holy day of Masi - Shivaratri. This day is known as the 'lingodbhava' day - specifically the time between 11 pm and 3 am and it occurs on Krishna pasha, Shukla chaturdashi tithi. In puranic tradiion, Tiruvannamalai carries the status of agni kshetram and is believed to have been the venue for the Lingodbhava Puranam. However the worship of Lord Shiva as Tejo lingam is believed to have been in practice even before the Lingodbhava. Shaiva agamas reflect the tradition of worshipping him in the form of the five elements.

சிவவசனம்

3. அங்கி உருவாயும் ஒளிமங்கு கிரியாக;

தங்கலருளால்  உலகம் தாங்குவதற்கன்றி;

இங்கு உறைவன் சித்தன் என என்றும் எனதுள்ளே; 

பொங்கி ஒளிரும் குகைபல்போகமொடென்றுள்ளே.

Shiva said

Even though I was originally in the form of fire, I remain now as a hill of subdued light, out of compassion, in order to protect the world. I reside here as a siddha (believed to be a reference to Arunagiri Yogi). Within me shine caves filled with many bhoga-vastus.

If Arunachala had remained in the tejomaya form, nobody could have approached him physically. Hence he has manifested as a hill.

4. எல்லா உலகும் தகை அவ்வியலால்;

பொல்லா வினைகள் ருணமாம் புகலீது; 

இல்லாதது ஆம் எது கண்ணுறலால்;

எல்லார் அருணாசலமாம் இதுவே.

The nature of karma is bondage. So all bad actions (also) cause bondage and trap us in the cycle of birth and death. A mere vision of Arunachala renders karma non-existent.

(தகை - bondage)

Karma driven by the ego, is binding. The highest result of good karma takes us to Kailasa or Vaikuntha, which bring bondage in a different form. This is why sankalpa-kama-pravritti is called hridaya-granthi.

But when the ego has been surrendered, karma no longer causes papa or punya. Surrendering the ego means that the doer realises that he is not the doer but merely a instrument in the hands of Ishvara. He has knowledge of the self and this knowledge of aatma svarupam being a non-doer, is referred to here.

Basically, being jnana svarupam, Arunachala thus removes the effects of karma by bestowing knowledge. As Bhagavan Sri Krishna says in the Gita - ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते (# 4.37) - the fire of knowledge destroys Karma.

5. உருதெரி எல்லையுற்று கண்ணுற்றால்;

கருத்தினால் தூரக் கருதினாலுமே;

வருத்தமுறாது வராத வேதாந்த;

அருத்த விஞ்ஞானம் ஆர்க்கும் உண்டாமே.

The supreme knowledge of Vedanta can be attained by anyone without difficulty, if they see the form of Arunachala from anywhere, or even think of Arunachala from a great distance.

Arunachala is a vibhuti of Shiva -  a manifestation of the Lord, in a form that can be seen by all.

6. யோஜனை மூன்றாம் இத்தலை வாசர்க்கு;

ஆசறு தீக்ஷை  ஆதியின்றியுமென்;

பாசமில் சாயுஜ்யம் பயக்குமே;

ஈசனான் என்றன் ஆணையினானே.

By my order, anyone who resides in this holy place which extends to three yojanas (around the hill), shall be bestowed Sayujyam (union) with me, without any attachment, even without their receiving deeksha, and this removes all their defects.

Bhagavan's life seems to have worked according to this verse. Bhagavan has recounted to his devotees, an incident during this Virupaksha cave days, when he was approached with a request to receive sanyasa deeksha and renounce his karma formally but he declined the offer.

தேவியுறை

7. என்றுமே அறவோர் அன்பர்க்கு இறுப்பிடம் இத்தலந்தான்;

பொன்றுவார் பிறர்க்கு இன்னார் உன் புன்மையர் பல்நோய்துன்னி;

ஒன்றுறாது ஒழியும் தீயோர் உரன் ஒருகணத்து இங்கங்கி;

குன்றுரு அருணாசல ஈசன் கோபவெம்தழல் விழாதே.

Devi said

This sacred place is forever the abode of righteous people and devotees. Here, base people suffer and perish due to various diseases. Wicked people's power will be lost in a second (kshanam). Therefore, do not fall into the fire of the Lord's anger - the Lord who is in the form of a hill.

Here, Devi gives her word of protection of the righteous and punishment of the wicked. 

सर्वं श्रीकृष्णार्पणमस्तु

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Who is Arunachala and what is the significance of witnessing the deepam on the hill? Sri Arunachala Tattvam, Deepa Darshana Tattvam

श्रीः

ॐ नमो भगवते श्रीरमणाय

கருணார்ணவமாய் கருத கதிநல்கும் அருணாசல சிவமீதாம்

This is the ocean of grace, Arunachala, who grants liberation to those who think of it. (Translated by Sri Bhagavan from Skanda Puranam). 

The moment I recollect my real nature, I am free. The moment I realise that the real Arunachala svarupam is "I", I am free. Arunachala is Para Brahman - taken as a mountain for upasana and for sadhana, as an anchor. In the jnana marga, it shows up in the heart as my true self on self-enquiry. 

Skanda Puranam says दर्शनादभ्रसदसि जननात् कमलालये काश्यां  तु मरणात् मुक्तिः  स्मरणादरुणाचलम् - Moksha is attained by seeing Chidambaram (Abhrasadas), by being born in Tiruvarur (Kamalalaya), by dying in Kashi and by remembering Arunachalam.

In Day by Day, Bhagavan Ramana Maharshi explains this verse as follows -

Kashi itself means light, and it represents knowledge, which burns away body-identification. This bodylessness is moksha.

Chidambaram represents the chidakasha in which the aatma dances as I. When the aatma is experienced in the hridaya guha, moksha is attached by darshanam.

Tiruvarur is called Kamalayala - being born in the hridaya guha. It represents aatma vichara as to who I am. When the true I is realised, it signifies real birth, which is not followed by rebirth.

Ramana maharshi is the best example of Smaranaat Arunachalam. When he heard the name Arunachala, he experienced great joy and freedom, attributing it to the akhanda vastu, which is our own nature.

Sri Arunachala Tattvam

புத்தி அஹங்காரம் புலம்பு எய்து ஓங்கும்

மத்தி இதயம் தான் மறையவனும் மாலும்

நத்த அறியாது நலம் குலைய அன்னார் 

மத்தி ஒளிர் அண்ணாமலையினது மெய்யே (Sri Muruganar)

Meaning:

• மத்தி இதயம் தான் - (it) is indeed the heart center.
• புத்தி அஹங்காரம் புலம்பு எய்து ஓங்கும் - which expands and shines when our intellect and ego lament in grief, due to our inability to know (the reality).
• மறையவனும் மாலும் நத்த அறியாது நலம் குலைய அன்னார்  மத்தி ஒளிர்  - the light which shone forth between Brahma and Vishnu when their pride was subdued due to their not realising (they being unable to know) 
• அண்ணாமலையுனது மெய்யே - (this) indeed, is the truth of Annamalai.

The real meaning / tattvam of Arunachala who shone forth between Brahma and Vishnu and subdued their pride, is indeed the heart, which rises and shines while our intellect and ego are unable to comprehend the reality. 

In the legend, while the names of Vishnu and Brahma appear, the real meaning is what they represent - Vishnu represents the intellect and all forms of material wealth and Brahma represents the ego, while Siva is Paramatma. Sadhana has to be performed until the ego is exhausted and is ready to surrender. When the ego is surrendered, it is true prapatti.

Kathopanishad says - पराञ्चि खानि व्यतृणत् स्वयम्भुः तस्मात् पराङ् पश्यति नान्तरात्मन्। कश्चिद्धीरः प्रत्यगात्मानमैक्षत् आवृत्तचक्षुः अमृतत्वमिच्छन् ॥ (2.4.1)

Brahma the creator, created the senses with outgoing tendencies, therefore man always sees the external universe and not the internal self. But the wise man who seeks immortality, with his eyes turned within and away from sense objects, sees the aatma within.

The intellect and mind, while they are instruments of worldly knowledge, do not succeed during self-enquiry. They are focused outward, and cannot be used to do self-enquiry, which needs an inward-focused mind. 

The word Annamalai itself means that which cannot be touched / approached. The truth can be attained only when the ego (wrong identification with body, mind, intellect) is dropped and the real self is allowed to shine through.

Deepa Darshana Tattvam

இத்தனுவே நானாம் எனும் மதியை நீத்த (அப்)

புத்தி இதயத்தே பொருந்தி; அஹநோக்கால்

அத்விதமாம் மெய்யஹச்சுடர் காண்கை; பூ

மத்தியெனும் அண்ணாமலைச்சுடர்காண் மெய்யே (Sri Bhagavan)

Meaning:

• அத்விதமாம் மெய்யஹச்சுடர் காண்கை - seeing the nondual real light of the self
• அஹநோக்கால் - by turning inwards
• இத்தனுவே நானாம் எனும் மதியை நீத்த - having rejected the notion that the body is the real "I
• அப்புத்தி இதயத்தே பொருந்தி - having established the mind in the heart
• பூ மத்தியெனும் அண்ணாமலைச்சுடர்காண் மெய்யே - is the real significance of seeing the light on Arunachala, which is at the center of the world

Seeing (experiencing) the nondual light of the self by turning inwards, having rejected the notion that the body is the real "I" and having established the mind in the heart, is the real significance of seeing the light on Arunachala, which is at the center of the world.

The real Karthikai deepam is lit when ahankara (wrong identification with the non-self) is shed and the mind turns inwards, and experiences the self-luminous aatma. 

The Buddha said आत्मदीपो भव​ - 'aatmadeepo bhava' be a light unto yourself. The light of the self is the only real light, which removes darkness of the non-self.

Bhagavan Sri Krishna says in the Gita - 

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥ (6.19)

The yogi whose mind is under control, and who is engaged in concentration on the Self, is like a lamp kept in a windless place which does not flicker. A mind without ripples in the form of thoughts is a powerful medium to unearth the hidden treasure within.

The apparently dualistic action of 'seeing' the light shining on top of the Arunachala hill on Kartikai deepam, has a deeper significance - it signifies the nondual experience of the self, the real I, the sat-cit-ananda svarupam, the real light of the self.

सर्वं श्रीकृष्णार्पणमस्तु

Back to Arunachala Stuti Panchakam https://vedantalearning.blogspot.com/2026/01/sri-arunachala-stuti-panchakam-summary.html?m=1

Bhagavad Gita Chapter 8 (Akshara Brahma Yoga) - Key Takeaways

 श्रीः

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥

ॐ नमो भगवते श्रीरमणाय

Chapter 8. अक्षरब्रह्मयोगः

In Chapter 7, Bhagavan Sri Krishna spoke about who Vasudeva is. He says that like how the dream world dissolves in the dreamer when he wakes up, the jnani perceives that there is nothing superior to and nothing other than Me, Vasudeva. We are unable to perceive him, because of impure mind and unsteady intellect. The ripples on the mind do not permit the real self who is Vasudeva himself, to manifest. 

Bhagavan Sri Ramana beautifully summarizes the sadhana and goal in Arunachala Pancharatnam, which is in essence the sum and substance of the Upanishads and hence, the Gita - he says 

त्वय्यरुणाचल सर्वं भूत्वा स्थित्वा प्रलीनमेतच्चित्रम्। 

हृद्यहमहमित्यात्मतया नृत्यसि भोः ते वदन्ति हृदयं नाम॥ (2)

O Arunachala! In you, the world comes into existence and is sustained and into you it dissolves. You dance in the heart as I, I, hence the word heart means you. Arunachala is not merely the cause of the world, but he is the world, the witness of the world, the light which illumines the world and the substratum on which the world rests. All through the changes, he dances eternally in the heart as the self. Bhagavan goes on to explain how to reach him - by self-enquiry. In the next verse he says  

अहमिति कुत आयातीत्यन्विष्य अन्तः प्रविष्टया अत्यमलधिया।

अवगम्य स्वं रूपं शाम्यत्यरुणाचल त्वयि नदीवाब्धौ॥ (3)

With a pure mind, having turned inwards seeking the source of the I, having understood one's own form, one becomes still and peaceful, like the river merging in the ocean.

This realisation is the crux of all sadhana. There is nothing else, other than Arunachala / Ishvara. मत्त: परतरं नानयत्किञ्चिदस्ति धनञ्जय (#7.7). When the conditioning layers (the I notion in the body, mind, etc) are removed, the underlying sat-cit-ananda nature of the own self is realised. This is also the nature of Ishvara. 

Bhagavan Sri Krishna says the jnani is my own self - ज्ञानी तु आत्मैव मे मतम् (# 7.18). Towards the end of Chapter 7, he says that the ones whose sins have been removed, are free from attachment and aversion and they worship me steadfastly. In order to achieve moksha from the cycle of birth, old age and death, they realise in full, the meaning of Brahman, the jeeva and karma. Chapter 8 is an elaboration of this knowledge that is realised. 

The chapter begins with Arjuna's questions as to what is Brahman, adhyatma, karma, adhibhuta, adhidaiva, adhiyajna and finally, how does one remember Vasudeva at the time of death.

These questions are all answered - Brahman is the imperishable consciousness within - the essence of I, the eternal and unchanging truth.

Adhyatma is one's nature or prakriti - it is the entity called the jeeva, which exists in the body and which is essentially Brahman but covered with a body-mind-intellect identity.

Karma arises from this identity, out of this limited idea. It is an expression of ignorance. To put it simply, action arises out of the wrong idea that I am not purna, and I need to do something to become purna. 

Adhibhuta is all physical matter, it is perishable and ever-changing. Adhidaiva is Ishvara, who sustains the world. Adhiyajna is the presiding deity in all sacrifices and rituals.

At the time of death of the body, the one who remembers me and lets go of the body, reaches me, says Bhagavan Sri Krishna. Here, the intention of the word 'anta-kala' - the time of death, is really - always remember me. This 'remembering' happens only when the self is ever-recognised as Vasudeva.

When the mind is surrendered to Vasudeva, it merges in him, having lost its own separate existence. This is when the true nature of Vasudeva is realised as one's own self, as sat-cit-ananda svarupa. Vasudeva is now reached, because the self is nitya-siddha. One's own self does not have to be reached separately, it is ever-present and self-luminous.

Whatever is remembered at the time of death, is believed to drive rebirth. Hence, says Krishna, remember me always and perform your karma. Surrender your mind and intellect to me, take refuge in me, and continue to do your work. 

Paramatma is described now - the ancient one, the ordainer of everything, the nourisher, the most subtle, the inconceivable. The one who remembers him with unswerving bhakti and with a one-pointed mind, reaches him. This is because the mind is habituated to remaining in the self, by the strength of yoga.

Akshara Brahman is now explained to a great level of detail, with Kathopanishad mantras being mirrored by Bhagavan Sri Krishna. The imperishable Brahman is indicated by the word Om and is the final destination for all seekers. Om is the essence of the Vedas. 

The yoga marga is explained too, because Om is also a support for meditation. In the yoga marga, when the mental vrittis are controlled and the mind is confined to the heart, the syllable Om is uttered. The essence of Om, which is Paramatma, is remembered, sending the yogi to the final goal.

Bhagavan Sri Krishna emphasises that he is easy to attain, by steadfast practice and without allowing the mind to waver. If I can forge my identity with Ishvara, and let go of the other superimposed identities (with the body and mind), I do not need to make a separate effort to reach him. He has been understood to be my own self, is the main takeaway. In Chapter 10, Bhagavan Sri Krishna is going to tell us अहमात्मा गुडाकेश सर्वभूताशयः स्थितः - I am the aatma present in all beings. This realisation is the goal. 

Even those who, due to punya, reach higher worlds like Brahmaloka, have to return to the manushya-loka when the punya is exhausted but there is no more rebirth for this person who has reached the highest state of oneness with Brahman. Rebirth arises due to identity with the individual sense - the jeeva bhava. When that has been extinguished through knowledge of the self, where is the question of rebirth? 

The chapter continues into the concept of time, which is an inscrutable concept. Depending on which loka we inhabit, the concept of time changes. The process of creation of the world  - the unmanifest emerging from Brahma and becoming manifest, and again dissolving into Brahma, is also explained here. Beyond the manifested and unmanifested, there is the eternal unmanifested imperishable existence, the Akshara Brahman.

This supreme Brahman can be attained by unwavering devotion - this is the declaration by Krishna in shloka # 8.22. In a way, this shloka sets the context for the next 4 chapters. Unwavering devotion is the conviction that he alone exists and nothing else does including myself as a separate jeeva. 

The uttarayana and dakshinayana concepts are also explained, with uttarayana being the path of no return and dakshinayana being the path of return back to the earth. 

However, Bhagavan Sri Krishna sums up that the true yogi is not deluded by these paths. He is ever-aware, he experiences the self as Brahman in every single experience. There is no 'attaining' to be done. He has transcended the Vedas, yajnas, austerities and charities. He reaches the supreme goal.

SUMMARY

Kenopanishad # 2.4 says, with a clear direction as to what our sadhana should be, as we go about our experiences in the world -

प्रतिबोधविदितं मतम् अमृतत्वं हि विन्दते ।

आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥

Brahman is known as the self of each state of consciousness, of each bodha. Through one’s self (by sadhana), one acquires fitness for knowledge (veeryam), through knowledge one attains immortality.

Awareness of what is inside me is realisation. In each and every worldly experience too, Brahman is effortlessly and choicelessly revealed to me as the self. I do not need mystical or other-worldly experiences to realise this.

Sri Ramakrishna said - The same light may be a witness to a person reading Srimad Bhagavatam, a person writing false accounts, a person harming another. This light is the unaffected adhishtanam.

By surrendering the ahankara, when I realise that I am this light, my true nature is Arunachala dancing in the heart as 'I', I am no longer limited by the body and mind. When the seer is correctly perceived, the seen world - everyone and everything is also Arunachala (Vasudeva sarvam). I need to have no fear of death because I am the imperishable tattvam behind all names and forms. This is the essence of this chapter on the imperishable Brahman.

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

सर्वं श्रीकृष्णार्पणमस्तु

Aksharamanamalai - Verses 81 to 90

 

    श्रीः

ॐ नमो भगवते श्रीरमणाय

Sri Arunachala Aksharamanamalai – Verses 81 - 90

Surrender of the mind:

In Arunachala Pancharatnam #5, Bhagavan says त्वय्यर्पितमनसा त्वां पश्यन् सर्वं तवाकृतितया सततं भजतेऽनन्यप्रीत्या स जयत्यरुणाचल त्वयि सुखे मग्नः - Arunachala, seen outside as the world, dances in my heart as I. This is perceived when I turn inwards and seek the source of the I thought. When the mind is given up to him, when all karma is done for him, when everything is seen as forms of him, when he is worshipped with ananya-preeti (love not as for another, but as one’s own self) that is spiritual victory - all sadhana reaches fruition. In this state, the gunas do not obstruct the state of complete bliss, devoid of fear.

He has realised that the aatma is the greatest teertham – the eternal purity. Lord Shiva says in Devi Bhagavatam - इदं तीर्थम् इदं तीर्थं भ्राम्यन्ति तामसा जनाः। स्वात्मतीर्थं न जानन्ति कथं मोक्षं शॄणु प्रिये॥ Tamasik people seek teertha-kshetrams (outside of the self). They do not know the aatma-teertham, how will they become free? The one who resides in the self, is always pure, complete, secure, and blissful.

81 – மூக்கிலன் முன்காட்டும் முகுரம் ஆகாது எனைத்

தூக்கி அணைந்து அருள் அருணாசலா (அ)

Graciously lift and embrace me. Do not hold up a mirror to the face of a man who does not have a nose, O Arunachala. (Do not show me only my flaws)

When we approach the enlightened guru, seeking his grace., he embraces us and accepts us wholeheartedly, blesses us, and converts us into himself - स्वीयं साम्यं विधत्ते. Rather than show us our flaws, he elevates us to his level.

 

82 – மெய்யகத்தின் மனமென் மலரணையில் நாம்

மெய்கலந்திட அருள் அருணாசலா (அ)

In the house which is the body, on the floral bed called the mind (heart), let me unite with you.

This union is like that of salt in water. When the mind merges in the self, it does not arise again. The individuality has been extinguished and Ishvara alone exists.

83 – மேன்மேல் தாழ்ந்திடும் மெல்லியர்ச் சேர்ந்து நீ

மேன்மை உற்றனை என் அருணாசலா (அ)

O Arunachala, who attracts tender and humble devotees, you have attained greatness this way!

This verse contains the greatness of Arunachala and for the sadhaka, it points to the means to reach him.

Jnanis are Arunachala’s wealth. They are also the greatest bhaktas. They have no individuality and they experience that only Paramatma exists.

Annamalaiyar is called ஆண்டி பெறுத்த அண்ணாமலை – Annamalai who collects ‘aandi’, which means sanyasis. The word sanyasi itself means the one who has placed his mind in the right place, ie, in the aatma. These are people who have completely extinguished their ego. The Lord here attracts jeevan-muktas to take refuge in him. In turn they add to his greatness. They see Ishvara everywhere, and this makes them respect everyone. The most endearing quality that devotees found in Bhagavan, was also this humility and tenderness. 

84 – மைமயல் நீத்து அருள்மையினால் உனது உண்மை

வசம் ஆக்கினை அருணாசலா (அ)

Removing my ignorance with the magic ointment (anjana/ collyrium) of your grace, you have brought me under your sway.

This verse is reminiscent of the shloka - अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः॥ The sadguru applies the ointment of knowledge and opens the shishya’s eyes. This is his anugraha. When ignorance is removed, the aatma manifests.

 

85 – மொட்டை அடித்தெனை வெட்ட வெளியில் நீ

நட்டம் ஆடினை என் அருணாசலா (அ)

Having shaved my head, you danced in the open (manifested in my heart as my own self), O Arunachala!

The shaving of the head here refers to destruction of vasanas and removal of ignorance. In Yakshaprashna, the yaksha asks Yudhishtira what snanam means. The reply is स्नानं मनोमलत्यागः – it is the removal of impurities in the mind. This is the shave that Bhagavan refers to – the removal of doshas.

86 – மோகம் தவிர்த்து உன் மோகமா வைத்து என்

மோகம் தீராய் என் அருணசலா (அ)

Having removed my desire for worldly objects, and drawn me towards you (giving me bhakti for you, manifesting as my desire for Ishvara), why do you not fulfil that desire, O Arunachala!

Bhagavan Sri Krishna says – अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय (12.9) – Desire to reach me by constant practice of fixing the mind on me. One has to have a desire for attaining Ishvara. But this is not the final goal. Knowledge of the non-difference between my own self and Ishvara's svarupam, is the goal. 

When I realise that only Ishvara exists in all, I no longer exist apart from him. In Chapter 6 of the Gita, Bhagavan Sri Krishna says

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥ (6.29)

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणाश्यामि स च मे न प्रणश्यति॥ (6.30)

The person who has his mind fully integrated (in the self), who sees the same self everywhere (from the creator Brahma, down to a blade of grass), who sees Vasudeva as the self of all, and sees all created things in Vasudeva, never loses me (Vasudeva). Sri Shankaracharya clarifies this to mean that Vasudeva never becomes anything other than a direct experience (aparoksha) to him. This is the fruit of all sadhana. When one desires Ishvara above all else, this is where his sadhana takes him. It is a state of non-difference, which is both the highest bhakti (para bhakti) and firm abidance in knowledge (jnana nishta)

 

87 – மௌனியாய்க் கல்போல் மலராது இருந்தால்

மௌனம் இது ஆமோ அருணசலா (அ)

O Arunachala, if I remain externally inactive and silent (like a stone), but without spiritual maturiy, is it true silence!

Silence is a divine force which enters the sincere seeker, carrying the knowledge and anubhava from the guru. It is the jnani’s language, devoid of I and mine. Muruganar Swamy says – true silence is when the Hridaya-granthi (ignorance of the self, desire and action driven by desire) is destroyed, and the limited individuality is removed, and the limitless shivaanubhava state is reached - is the state of eternal peace. Due to peace, there are no sankalpas in the mind. 

Bhagavan Sri Krishna says one is a hypocrite if one merely silences the organs of action but remembers sense-objects. (Gita # 3.6). Mere absence of speech is not silence, if the mind, senses, and ego are still active. Absence of agency (kartrutvam), absence of sankalpas and vikalpas in the mind, maintaining inner poise irrespective of external circumstances, is true silence. 

Paul Brunton writes about his first experience in Bhagavan’s presence – “Does this man, the Maharishee, emanate the perfume of spiritual peace as the flower emanates fragrance from its petals?’” (A search in secret India) This silence negated the need for any type of conversation. This is the way the experience is transmitted.

 

88 – யவன் என் வாயில் மன்ணினை அட்டி

என் பிழைப்பு ஒழித்தது அருணசலா (அ)

Who was it (who else could it have been but you) who ruined by ability to earn my living?

89 – யாரும் அறியாது என் மதியினை மருட்டி

எவர் கொளை கொண்டது அருணசலா (அ)

Was it you who, unknown to anyone, enchanted me and stole my mind?

 

Bhagavan refers to removal of the jeeva bhava as the destruction of the ability to earn a living in the world. 

This does not mean that one cannot continue to live in the world. It means a change in attitude and outlook. If karma, bhakti and jnanam do not become yoga, they become problems. Merely performing karma or bhakti, and acquiring knowledge with the body, mind and intellect as anchors, makes the ego stronger. The way to peace is to convert these into yoga (abidance in the self) and remain poised inwardly. The strong presence of the I-sense and the my-sense, propels us into selfish karma. In the 88th verse, Bhagavan says in the absence of the ego, it was no longer possible for him to work for a living - it was a situation of complete surrender.

In the 89^th verse, Bhagavan accuses Arunachala of stealing his mind - this is the shower of grace on the seeker who is ready to surrender at the feet of the divine force. 

 

90 – ரமணன் என்று உரைத்தேன் ரோசம் கொளாது

எனை ரமித்திடச் செயவா அருணசலா (அ)

O Arunachala, I declared you to be my Ramana - Do not take offence, but come and make me happy.

Ramana means that which give us bliss. It is another word for the aatma. This is the reason why Bhagavan was given this name by Kavyakantha Ganapati muni. Ramana also means one who revels in the self.

In this verse, Bhagavan declares that Arunachala is Ramana – this means Arunachala is the self. He did not look at Arunachala as a separate entity apart from himself. Only Paramatma exists, I no longer do - this is the conclusion of the jnani.

 

In the translation of Vivekachudamani into Tamil, Bhagavan writes a beautiful mangala shloka, which sums up the entire teaching and the supreme goal of this human life.

அகமெனு மூல அவித்தை அகன்றிட அகமகமாக அல்லும் பகலற அகமொளிர் ஆத்மதேவன் பதத்தினில் அகமகிழ்வாக அனிஷம் ரமிக்கவே. This means –

அகமெனு மூல அவித்தை அகன்றிட - for primordial ignorance (the I notion) to be removed;

அகமகமாக அல்லும் பகலற – seeking the throb of the I continuously (day and night)

அகமொளிர் ஆத்மதேவன் பதத்தினில் – the deva called aatma which is inside us as the true meaning of I

அகமகிழ்வாக அனிஷம் ரமிக்கவே – for us to delight in this joy (of the aatma)

It is for this purpose that we have taken birth - for this experience of aatmananda by removing the notion of a jeeva apart from Paramatma.

When the I and mine are vanquished, individuality is lost – this is Advaita. I do not exist, only He does, is the living reality of a jnani. Aham brahma asmi does not mean that the meaning of the word I is Brahman. This feeling enhances the ego. Aham brahma asmi means that the true svarupam of I, is the one supreme reality, not the jeeva. It is the akhanda svarupam which shines through the jeeva. Brahman cannot be limited by anything like the jeeva’s body. If we limited it (either by thinking of the jeeva as a yogi or a bhakta), then our individuality enhances. The goal is to transcend it and let it be swallowed by the one reality which alone exists. This bhava is seen right through Aksharamanamalai – the relentless prayer that you alone remain, let me no longer exist as a separate person.

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

सर्वं श्रीकृष्णार्पणमस्तु

Read Verses 91 to 100 https://vedantalearning.blogspot.com/2026/01/aksharamanamalai-verses-91-to-100.html