Bhagavan was the embodiment of contentment, being a nomad on the hill, and without even a spare loincloth to wear. He says in Arunachala Navamanimalai -
அண்ணாமலையாய் அடியேனை ஆண்ட அன்றே ஆவி உடல் கொண்டாய்; எனக்கோர் குறை உண்டோ; குறையும் குணமும் நீ அல்லால் எண்ணேன் இவற்றை; என் உயிரே; எண்ணம் எதுவோ அது செவ்வாய்; கண்ணே உந்தன் கழலிணையில் காதல் பெறுக்கே தருவாயே (#7)
O Annamalai! The moment you took me to be your own, you took my body and myself. Can I then lack anything? I can only think of you, not of any shortcoming or virtue. Whatever be your will, let that alone be done, bestow upon me ever-increasing love for you.
91 – ராப்பகல் இல்லா வெறு வெளி வீட்டில்
ரமித்திடுவோம் வா அருணசலா (அ)
O Arunachala! Let us enjoy the state of supreme bliss devoid of day
and night, in the chidakasha (Veedu).
Night symbolises the state of ignorance and no thoughts. Day symbolises the time
when the mind is full of thoughts. The jnani has destroyed the mind. When the
upadhi is removed, the limiting adjuncts are no longer there. When one is
limitless and complete, he experiences the bliss of being the aatma. Smt.T.R.Kanakammal (commentary) clarifies that the term ‘veedu’
refers to the state when the I and mine have been destroyed – the state of
moksha. This state of peace, is the supreme bliss that Bhagavan talks about.
92 – லட்சியம் வைத்து அருள் அஸ்திரம் விட்டு எனை
பட்சித்தாய் பிராணனோடு அருணசலா (அ)
You released the arrow of your grace, and
devoured me, O Arunachala.
Upanishad is the bow. The guru releases the
arrow of mahavakya when the student is really to
receive the teaching. Bhagavan says he was devoured – his jeevabhava was
destroyed by his guru’s grace. When we turn our attention inwards to perceive the
true self, when the individuality is destroyed, it is the biggest gain.
93 – லாபம் நீ இக பரலாபம் இல் எனை உற்று
லாபம் என் உற்றனை அருணாசலா (அ)
O Arunachala. You are my supreme gain. There
is no greater gain to be had, either here or hereafter (on earth or in the
heavens). But what did you gain by attaining me!
The supreme gain of realising the self, is the
bhiksha that Arunachala gives. As a result, the jnani experiences supreme bliss
and contentment. This happens only with aatma-labha. There is no more search
outside with the realisation of one’s own purnatvam. This completeness cannot
be enhanced in any way, so Bhagavan rhetorically asks what Arunachala gained by
attaining him.
When we think there is something outside which
will give us bliss, we are in moha / delusion. So this verse is an upadesha to
us, as to what the goal should be. Any other goal, like selfish desires, is merely food for the ego.
94 – வரும்படி சொலிலை வந்து என்படிஅள
வருந்திடு உன் தலைவிதி அருணசலா (அ)
You asked me to come. Now that I have come to you, I am your
responsibility.
The one whose selfishness has been removed, is taken care of by
Bhagavan. He oversees their yogakshemam. Ishvara is always in charge, but we
think we are in charge. The one who has surrendered to him, recognises this.
Bhagavan Sri Krishna says in the most well-known Gita shloka अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते| तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्|| (9.22) – For the ones who
abide in the self, with no other thoughts, I will take care of their yoga and
kshema. Thoughts arise only when there is no faith, when there are doubts in
the mind. True surrender is the destruction of the ego and recognition of one's own self as the self in all. This is the ananya-chinatanam, sarvatmabhaava.
95 – வாவென்று அகம் புக்கு உன் வாழ்வு அருள் அன்றே
என் வாழ்வு இழந்தேன் அருள் அருணசலா (அ)
The moment you invited me, you entered my heart and bestowed
your grace upon me, I lost my individuality.
When the true nature of Ishvara has been understood, there is no
space for anything else in the heart. The jeevabhava, which is characterised by
dualities such as likes and dislikes, happiness and sorrow, has to depart too.
96 – விட்டிடில் கட்டமாம் விட்டிடாது உனை உயிர்
விட்டிட அருள்புரி அருணசலா (அ)
If I
forget you when I leave this body, it puts me in great difficulty (I will be
born again) Therefore, bestow your grace on me so that I stay in svarupa-smriti
ever.
This important shloka conveys the significance of staying in yoga
always. ‘Leaving me’ here means when I slip from my svarupam, when I allow
forgetfulness to take over. Sanatsujata, the son of Brahma, says to Dhritarashtra
प्रमादो वै मृत्युरहं ब्रवीमि - Negligence / not remaining
vigilant, is death. (Sanatsujatiyam).
97 – வீடு விட்டு ஈர்த்து உளவீடு புக்குப் பைய உன்
வீடு காட்டினை அருள் அருணாசலா (அ)
Having dragged me out of my home, you entered
my mind stealthily and showed me the true home.
The word ‘veedu’ means release. The
purusharthas are aram-porul-inbam-veedu / dharma-artha-kama-moksha.
The home out of which Bhagavan was dragged,
was the jeeva-bhava, which holds the mind or the individuality which comes with dualities like
attachment and aversion. When one is equipped with vairagyam and bhakti, the
mind is cleansed and ready to allow Ishvara in. This is the true home – when
the mind abides in the self.
98 – வெளிவிட்டேன் உம்செயல் வெறுத்திடாது உன் அருள்
வெளிவிட்டு எனைக்கா அருணாசலா (அ)
I have disclosed all your acts (of grace). Without resenting me for
it, shower your grace on me and protect me.
Until now, Bhagavan has, in several verses, said that Arunachala
dragged him away, took possession of him, stole his mind, destroyed his ego,
etc. This is the reference here, when he says that he has disclosed
Arunachala’s methods to other seekers.
99 – வேதாந்தத்தே வேறு அற விளங்கும்
வேதப் பொருள் அருள் அருணாசலா (அ)
Bestow upon me the goal of the Upanishads / Vedanta, which is final
state of realisation of the non-dual truth.
The வேதப் பொருள் (the true meaning of the Vedas) is Arunachala, who shines as the essence of the Upanishads, as the nondual truth, as the Shivaanubhava. By the words ‘வேறு அற’ (not as another), Bhagavan also communicates his abheda connection with Arunachala, his sadguru. He is not looking at Arunachala as a physical structure, but as his own self. Arunachala is a hill in its physical form but manifests eternally as my own self.
100 – வைதலை வாழ்த்தா வைத்து அருட்குடியா
வைத்து எனை விடாது அருள் அருணாசலா (அ)
Considering my lowly work as praise, accept me as a subject (citizen)
of your kingdom, and do not ever forsake me.
When a child prattles meaningless words, the mother still finds it
musical and praises it. Similarly Bhagavan asks Arunachala to accept his words
which may not be worthy of Arunachala, and to accept the bhakta even with all
his flaws.
Bhakti is an important component in the spiritual journey because an intellectual exercise cannot make the aatma manifest. Upanishad says - यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ। तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः|| (Shvetashvataropanishad 9.6.22) – the one who has supreme love for Ishvara and guru, to that mighty soul the teaching becomes clear and manifests easily. Like how the tree does not survive if the roots are cut, bhakti is the root. At the end of the Gita as well, Krishna says it should be taught only to the one with bhakti and shraddha. This cleanses the mind and makes us ready to receive the grace which is ever-flowing. Bhagavan repeatedly asks for this grace, on behalf of us.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
सर्वं श्रीकृष्णार्पणमस्तु
Read Verses 101-108 https://vedantalearning.blogspot.com/2026/01/aksharamanamalai-verses-101-to-108.html