श्रीः
ॐ नमो भगवते श्रीरमणाय
Sri Arunachala Aksharamanamalai – Verses 71 - 80
To do away with my ego (the demon), you possessed me and then made
me a mad man (without a care for worldly matters)!
Our free will causes suffering. It makes us transgress the boundaries imposed by the shastram and reinforces our paricchinnatvam (petty-mindedness, limitedness, individuality). In the place of our will, if Ishvara’s will is allowed to work, we will be on track. This is the state of annihilation of the ego. The ego / individuality makes us react to situations and feel strong emotions. These unwanted responses are because of our wrong identification with it. After we surrender to Ishvara, we do not have to use our will.
72 – பைங்கொடியா நான் பற்றின்றி வாடாமல்
Protect me by being my support, so that I may
not droop down like a tender creeper without any support to cling to.
In Shivanandalahari (61), Bhagavan Shankaracharya defines bhakti as – when the mind reaches the lotus feet of Ishvara and remains there for ever, that is devotion. The eternal refuge is reached.
अङ्कोलं निजबीजसन्ततिरयस्कान्तोपलं सूचिका
साध्वीं नैजविभुं लता क्षितिरुहं सिन्धुः सरिद्वल्लभम्।
प्राप्नोतीह यथा तथा पशुपतेः पादारविन्दद्वयम्
चेतोवृत्तिरुपेत्य तिष्ठति सदा सा भक्तिरित्युच्यते॥
(When the mind, having approached the lotus
feet of Pashupati, remains there, it is said to be devotion. This is compared
to how the Ankola tree holds on to its seeds, the needle to the magnet, the
chaste woman to her own lord, the creeper to the tree, rivers to the ocean).
This way, the sadhaka holds on to Ishvara.
73 – பொடியால் மயக்கி என் போதத்தைப் பறித்து உன்
Having enchanted me with the magic of your grace, and having robbed
me of my identity (jeeva bodha), you revealed your bodha (aatma bodha) to me.
This revelation was the anugraha that Bhagavan received from Arunachala - jnanopadesha. Swami Vivekananda said - we are hypnotised by the world and we think we are the upadhi – body, mind, etc. We are under this spell.
74 – போக்கும் வரவும் இல் பொது வெளியினில் அருட்
Show me the play of your grace in pure space (chidakasha) which is
devoid of coming and going.
One more of my personal favourites, this is a powerful verse which helps us understand where not to focus our efforts and why, by bringing out in exquisite and beautiful words, why one should focus on the permanent entity instead.
The important phrase Bhagavan uses here, to emphasis the point about samsara’s nature - போக்கு வரவு - the state of coming and going. Prakruti is always changing because it is its nature - the body, mind, intellect change. The state of Yoga as well is not permanent - Kathopanishad says योगो हि प्रभवाप्ययौ - yoga comes and goes because it is a contrived state. Even the person who can meditate for hours, has to come out of the state at some time.
What is my refuge then? The chidakasha is the substratum – from
which everything arises, on which everything remains and into which everything
subsides. I need to look at the substratum, not at what resides on it – the
world, thoughts, etc, which are merely names and forms and not what I am. When
we remove the names and forms, the substratum is seen.
In Gita, Bhagavan Sri Krishna says यथाकाशस्थितो नित्यं वायुः सर्वत्रगो
महान्। तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय॥ (9.7) Like how the wind wanders
everywhere while being ever-present in space, understand that all beings abide
in me. Space is a good way to understand the nature of the self – space has
three qualities – pervasiveness, unlimitedness and detachment (व्यापकत्वं, अपरिच्छिन्नत्वम्,
असङ्गता). It is like the screen that remains while the ever-changing movie
appears on it and disappears from it. Can I keep the movie aside and allow the
screen to manifest, is the journey.
Bhagavan uses a word here - அருட்போராட்டம் - the struggle of grace. The struggle is between pure aatmabodha and jeevabodha. When the seeker is mature enough to receive the teaching, grace steps in remove the vasanas blocking the path, and aatmabodha wins the struggle.
75 – பௌதிகம் ஆம் உடல் பற்று அற்று நாளும் உன்
Bless me so that, having given up my identification with the
physical body, I may be a witness of your splendour forever.
This verse tells us probably one of the most practical ways to
think. Separate the aatma from the body. Let go of the impermanent body, which
is filled with flaws. It is not the real I. Resolutely focus instead, on the
ever-lasting splendour of the aatma.
Identification with the body manifests as I and mine. It makes me think of myself as a mother, a student, a woman, a healthy person, a sick person, etc - all these identities are tied to the body. Bhagavan Shankaracharya says in Dasha shloki – न वर्णा न वर्णाश्रमाचारधर्मा न न मे धारणा ध्यानयोगादयोऽपि.....(2), न माता पिता वा न देवा न लोका न वेदा न यज्ञा न तीर्थं ब्रुवन्ति....(3) My caste, my ashrama, I am a yogi, I meditate, I am a mother, I am a father, the devas, etc - all these identities depend on the body. When they are let go of, one can directly perceive and experience the limitlessness of the aatma. This aparoksha anubhava of the aatma, is the splendour that is referred to in the verse.
Bhagavan brings out the difference between the kshetram (body) and the knower of the kshetram here. Bhagavan Sri Krishna says in the Gita - यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्। क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥ (13.27) – O scion of the Bharatas, know that all that is created, whether moving or non-moving, is created from the association of the kshetram (body etc) and the one who knows it. This association is one of superimposition - Adhyasa. Bhagavan Shankaracharya says in this Gita Bhashyam - सः अयं अध्यासस्वरूपः क्षेत्रक्षेत्रज्ञसंयोगः मिथ्याज्ञानलक्षणः - association of the field and the Knower of the field in the form of superimposition is described as false knowledge. The one who can discriminate between the two, is free.
After you give me medicine for my delusion,
will I ever again suffer from the disease of ignorance! O Arunachala, shine as
the Jnana sanjeevi (medicine of knowledge)!
Forgetfulness of one’s own nature is the disease. The only medicine to cure ignorance of the self, is knowledge of the self. The medicine puts an end to the cycle of birth and death.
77 – மானங்கொண்டு உறுபவர் மானத்தை அழித்து
Destroying the body-mind identification of those who have surrendered to you, and you yourself shine devoid of attachment.
In
the previous verse Bhagavan spoke about medicine being knowledge of the self. Why
do we forget the true nature of our self? The reason is ahankara or abhimanam –
wrong identification. This is the jeeva-bhava, which is sought to be destroyed with his grace.
78 – மிஞ்சிடில் கெஞ்சிடும் கொஞ்ச அறிவன் யான்
I am of meagre intellect and petty because I keep on seeking things from superior people. Still, pardon my faults, and give me your grace, Arunachala.
When one remembers Ishvara only when in trouble, one is being petty. But this is a common problem for us. Bhagavan calls this out and says even though the sadhaka is this way, the ever-forgiving Arunachala should still turn his grace upon him.
79 – மீகாமன் இல்லாமல் மாகாற்று அலை கலம்
O Arunachala. Protect me so that I may not be like a ship tossing in a great storm without a helmsman.
Ishvara is the sakshi, sarvajna. He commands everything provided we surrender to him. When one surrenders to Ishvara completely, he sends a guru to him. A guru may take any form – a person, a book, etc. This is the helmsman who takes across the ocean.
In Kathopanishad, Yama tells us to hand over the reins of the
chariot to the charioteer which is jnanasvarupam – the guru. विज्ञानसारथिर्यस्तु
मनः प्रग्रहवान् नरः। सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्॥ (1.3.9) The man
who has a controlled mind as the reins and intelligence and discrimination as
his charioteer, attains journey’s end, which the supreme abode of Vishnu, the
all-pervading self.
80 – முடு அடி காணா முடி விடுத்து அனைநேர்
Is it not your duty like a mother, O Arunachala, to untie this knot which has neither beginning nor end?
Here Bhagavan sends a plea for removing the Hridaya-granthi. Forgetfulness of the self is the cause for delusion and superimposition. This is called 'pramada' - ignorance which leads us into trying to to fulfil ourselves among the world of sense objects, fuelled by desire. This triad of avidya-kama-karma is called Hridaya-granthi (knots of the heart). As a result we mix up the chaitanyam and jada.
Kathopanishad says यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः। अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम्॥ (2.6.15) When all the knots of the heart are destroyed (while man is alive), then the mortal becomes immortal. This alone is the instruction of the Upanishads.
Devotees (such as Kanakamma) who lived in Bhagavan's physical presence, experienced the dropping of their abhimanam directly when with him – her exact words were that it would feel like the body was getting rid of its parts one by one, as if it was being emptied. This is the power of a jnani’s presence - the untying of the ahankara knot, after which only Brahman remains. – in Ulladu Narpadu (# 40), Bhagavan puts it simply as அஹந்தை உருவழிதன் முத்தி – Liberation is the extinction of the ego. This is a mahavakyam that he gave us.
In Saddarshanam (#40) he says – रूपिण्यरूपिण्युभयात्मिका च मुक्तिस्त्रिरूपेति विदो वदन्ति। इदं त्रयं या विविनक्त्यहन्धीः तस्याः प्रणाशः परमार्थमुक्तिः॥
People who know say that liberation is of three forms – with form (while the body is alive), without form (after the body is dropped) and both. These theories align with various schools of thoughts as to what exactly liberation is. However, Bhagavan says supreme liberation is the destruction of the I notion - the mind which analyses Jeevan mukti, Videha-mukti and other such states. Death of the ego is liberation.
In Upadesha saram, Bhagavan says – अहमि नाशभाज्यहमहंतया । स्फुरति हृत्स्वयं परमपूर्णसत् || (20) Upon analysing where the I arises from, it disappears. In its place the eternal reality, Brahman manifests. This is the state of absence of the ego.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
सर्वं श्रीकृष्णार्पणमस्तु
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