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

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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