The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Balaji on April 22, 2014, 01:34:35 PM

Title: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 22, 2014, 01:34:35 PM
 

Commentary Sri Sadhu Om
Translation  Michael James

ஸ்ரீ ரமண சற்குரு தியானம்
Contemplation upon Satguru Sri Ramana


அருவுரு வமைந்து ஞான
    வருளிரு நயன மேந்திப்
பொருளெது வெனப்போந் தார்க்குப்
     புக்கக மாகி யன்பர்
மருளுரு மயக்க(ம்)  நீக்கும்
     மகா குரு ரமண மூர்த்தித்
திருவடி கண்ணி லொற்றிச்
     சிந்தையிற் றியானஞ் செய்வாம்
                           
                                  ஸ்ரீ சாது ஓம்

Touching (His) Holy Feet on ( our ) eyes, let us meditate in the heart upon Maha Guru Ramana murti, the formless ( Reality) who assumed a (human) form with jnana and Grace as ( His) two eyes and who, being a refuge to those who come to him desiring to know what is the Reality, dispels the delusion of ignorance of ( His) devotees.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 23, 2014, 01:09:24 PM

ஸ்ரீ அருணாசல ஸ்துதி பஞ்சக மாண்பு
Sri  Arunachala Stuti Panchaga Manbu
(The Greatness of the five hymns to Sri Arunachala)


ஒருநான்கெனு மறைநூன்முடி வுணராய்குறை விலையாம்
      உலகோர்புகழ் சதுர்யோகமு முணராய்குறை விலையாம்
திருமால் சிவபெருமான்பணிந் திலையோகுறை விலையாம்
      சிவையைங் கரன் குமரன்றுதித் திலையோகுறை விலையாம்
கருணாகர முனிநாயக னருணாசல ரமணன்
      கனிவோடருட் டிருவாய்மலர் கதிநாயக வமுதாம்
அருணாசல ஸ்துதிபஞ்சக மனனம்செய வறியின்
      அதுபோதுமின் றதுபோதுநீ யதுவாமறி வுறவே.

-                                                      ஸ்ரீ சாது ஓம்   

        It does not matter if you have not understood the final import of the peerless four vedas;  it does not matter if you have not practised any of the four Yogas glorified by the people of the world; it does not matter if you have not worshipped Lord Vishnu or Lord Siva; it does not matter if you have not praised Devi, Ganapati or Subramanya.  If you are able to recite ( or to reflect upon the meaning of ) Sri Arunachala Stuti Panchakam, which is the foremost path of Upasana and the ambrosia of immortality and which was graciously sung with heart-melting love by Sri Arunachalaramana, the embodiment of Grace and the Lord of Munis, that alone is sufficient, that alone is now sufficient to enable you to attain the knowledge, ' You are That' (Tat-Tvam-Asi).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 24, 2014, 01:03:20 PM
ஸ்ரீ அருணாசல சிவ தியானம்
Sri Arunachala Siva Dhyanam


கருணார் ணவமாய்க் கருதக் கதிநல்
  கருணா சலசிவமீ தாம் .

                     -ஸ்ரீ பகவான்


This is Arunachala Siva, who being the ocean of Grace, bestows Liberation when thought of .


Note:  This verse is a Dhyana-Sloka (verse of contemplation)upon " Arunachala Siva" which was composed by Sri Bhagavan in the year 1932 and is printed under the picture of the Holy Hill Arunachala in Sri Ramana Nultirattu (The below picture of the Hill was drawn by Sri Bhagavan with this verse written underneath).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 25, 2014, 01:38:29 PM
Sri Arunachala Tattuvam
(The significance of Arunachala)

ஸ்ரீ அருணாசலா தத்துவம்

புத்தியகங் காரம் புலம்பெய்த வோங்கு
மத்தியித யந்தான் மறையவனு மாலு
நத்தவறி யாது நலங்குலைய வன்னார்
மத்தியொளி ரண்ணா மலையினது மெய்யே.

                                          -ஸ்ரீ முருகனார்

     The  true significance of Annamalai (Arunachala), which shone forth  between Brahma and Vishnu in order to subdue thier pride (by making them realize that ) they were unable to reach  (the top and bottom of it respectively) is only the Heart ( the real self), the centre ( of all), which shinesforth when the intellect (buddhi) and ego ( ahankara) lament and subside, (having realized their inability to know It as it is ).

Note:  On the day of Deepa-Darsana (the day in November - December when a sacred light is lit on the top of Arunachala) on 24-11-1931 Sri Muruganar composed the above verse and gave it to Sri Bhagavan entreating him to compose another verse explaining the significance of seeing the light (Deepa darsana).   Sri Bhagavan then graciously  composed the following verse in the same metre.

Deepa Darsana Tattuvam
(The significance of seeing the light).

தீபதர்சன தத்துவம்

இத்தனுவே நானா மெனுமதியை நீத்தப்
புத்தியித யத்தே பொருந்தியக நோக்கா
லத்துவித மாமெய் யகச்சுடர்காண் கைபூ
மத்தியெனு மண்ணா மலைச்சுடர்காண் மெய்யே.

                                                      ஸ்ரீ பகவான்

       The true significance of seeing the light ( flame) on Annamalai, which is the centre of the world, is seeing the light of the non-dual Real ' I' having given up the sense, this body alone is 'I' by fixing the mind in the Heart through the attention to 'I'.

Note:  In this verse, while revealing the true significance of seeing the light  ( Deepa Darsana) Sri Bhagavan shown that the goal of spiritual life is to give up the feeling ' I am this body' and to realize the non-dual  real Self, and that the path to attain this goal is to fix the mind in the Heart by means of self attention.  Thus this verse is a concise and beautiful synopsis of Sri Bhagavan's teachings.

       நான் இவ்வுடலே என்று அபிமானிக்கும் தேகாத்ம புத்தி
முற்றிலும் அழிவுறப்பெற்று 'நான் நானே' என்று இதயத்தில்
பிரகாசிக்கும் உபாதிக்கலப்பற்ற அறிவொளியாகிய இரண்டற்ற
மெய்ப்பொருளைத் தரிசிப்பதே அருணாசல சிகர உச்சியில்
தீபதரிசனத்தின் உண்மைக் காட்சியாகும் .
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 26, 2014, 12:56:54 PM
The Glory of Arunachala

ஸ்ரீ அருணாசல மாகாத்மியம்
நந்தி வாக்கு

1.   அதுவேதல மருணாசலந்  தலம்யாவினு மதிக
      மதுபூமியி னிதயம்மறி யதுவேசிவ னிதயப்
      பதியாமொரு மருமத்தலம் பதியாமவ னதிலே
      வதிவாணொளி மலையாநித மருணாசல மெனவெ.
 

     That (Arunachala) is verily the holy place (sthala).  Of all holy places, Arunachala is the foremost.  Know that it is the heart of the world.  It is verily Siva. It is (His) heart-abode, a secret Sthala. In that place He, the Lord, ever abides as the Hill of Light named Arunachala.

Note:  This verse was composed by Sri Bhagavan on Wednesday 2nd February 1927.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 27, 2014, 01:00:12 PM
2.  ஆதியரு ணாசலப்பே ரற்புதலிங் கத்துருக்கொ
     ளாதிநாண் மார்கழியி லாதிரையச் --சோதியெழு
     மீசனைமான் முன்னமர ரேத்திவழி பட்டநாண்
     மாசிசிவ ராத்திரியா மற்று.
 

The ancient day, on which He (Lord Shiva) assumed the form of Arunachala, the original , great and wonderful Lingam  which first rose as a column of Light), was Adirai in Marazhi ( the day when the moon is in conjunction with constellation aridra or Orion in the Tamil month Margazhi (December-January)  The day on which Vishnu and other Gods praised and worshipped the Lord, who had risen as That Light was Masi-Sivaratri (the night of the thirteenth waning moon in the Tamil month Masi, February -March).

Note:  This verse was composed by Sri Bhagavan on Sivarathri day, the 24th February 1941.  It is interesting to note here that Sri Bhagavan was born on Tiruvadirai the sacred day of Aridra in the month of Margazhi ( December-January) which was the very day on which in ancient times Lord Siva, the Supreme Reality first manifiested Himself in the form of Arunachala, the original Lingam.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 28, 2014, 11:12:15 AM
-சிவ வசனம்-


3.   அங்கியுரு வாயுமொளி மங்குகிரி யாகத்
      தங்கலரு ளாலுலகந் தாங்குவதற்கன்றி
      யிங்குறைவன் சித்தனென வென்றுமென துள்ளே
      பொங்கியொளி ருங்குகைபல் போகமொடென் றுள்ளே.

-Siva Vachanam-


Siva said:-

"Though I was (originally) in the form of fire, my remaining (now) as a Hill of subdued Light is due to my grace in order to protect the world.  Moreover, I evere abide here as a Siddha ( a sage named Arunagiri yogi).  Know that within me shine caves surging with many enjoyments (Bhogas)".

Note : This verse was composed on Monday, 14th March 1927
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on April 30, 2014, 11:01:21 AM
 4.   எல்லா வுலகுந் தகையவ்  வியலாற்
       பொல்லா வினைகள் ருணமாம் புகலீ
       தில்லா ததுவா மெதுகண் ணுறலா
       லெல்லா ரருணா சலமா மிதுவே.

Since their ( karma) nature is to bind all the worlds, the vicious actions ( karmas) are bondage ( runa). This (Hill)   indeed is the effulgent Arunachala ( the hill that destroys bondage), the refuge , by seeing which, they ( the karmas) become non-existent.

Note:  In a footnote to this Tamil verse Sri Bhagavan explains that the word ' runa' here means bondage.


Here the word actions ( Vinaigal) denotes all actions of the body, speech and mind, including the root-action (Mula-Vinai) the rising of the ego.  Since the rising of the ego is the root of bondage, and since this Hill roots out the ego of those who see it or think of it, it is called 'A'  'runa' 'achalam' the Hill (achala) that makes bondage ( runa) non-existent and it is the refuge for  all those who seek freedom from the bondage of action which is caused by the rising of the ego.

This verse was composed on Monday, the 14th  June 1926.

Since it removes the cruel heap of sins from all the worlds, and since bondage becomes non-existent when one sees it, it is( named) Arunachala ( the Hill that destroys bondage)!.

கொடிய வினைகள் எல்லா உலகங்களையும் கட்டுப்படுத்தும் தன்மையாதலால்
(ஜீவர்களுக்கு) அவை பந்த (காரண) மாகும் . ஆனால் எதை தரிசிப்பதால் அந்த வினைகளெல்லாம் இல்லாமற் போகுமோ, அது ஜீவர்களுக்குப் புகலிடமாகிய இந்த ஒளி பொருந்திய அருணாசலமே யாகும் .
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 01, 2014, 12:56:52 PM

 5.   உருத்தெரி யெல்லை யுற்றுகண் ணுற்றாற்
       கருத்தினாற் தூரக் கருதினா லும்மே
       வருத்த முறாது வராதவெ தாந்த
       வருத்தவிஞ் ஞான மார்க்குமுண் டாமே.


     The Supreme Knowledge (self-knowledge), the import of vedanta, which cannot be attained without undergoing great difficulty, will be ( easily)attained by anyone if they see the form ( of this Hill) from whereever It is visible or even if they think ( of it) by mind from afar.

Note:  This verse was composed by Sri Bhagavan on Tuesday 13th July 1926.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 02, 2014, 03:35:56 PM
6. யோசனை மூன்றா மித்தல வாசர்க்
    காசறு தீக்கை யாதியின் றியுமென்
    பாசமில் சாயுச் சியம்பயக் கும்மே
    யீசனா மென்ற னாணையி னானே.   



      By my ordinance," I, the Lord, truly bestow my Sayujya ( the state of non-dual union with Me), which is devoid of attachment, upon those who reside in this Holy place (sthala), which extends for three yojanas ( around this Hill), even without ( their receiving)initiation and so on, which remove defects"

Note:  Three yojanas is a distance of about twenty-seven miles or forty four kilometres.

   The words 'dikshai adi' (initiation and son on) denote initiation ( Diksha), instruction (Upadesa) and other means by which the Guru in Human form removes the defects of the disciple in order to make him fit to attain Self-knowledge.  Since Arunachala is itself the Sadguru in the form of a Hill, for those who live in the vicinity of Arunachala there is no need to receive diksha or upadesa from a human Guru; by the power of Its silent presence, Arunachala will itself remove their defects and bestow upon them the state of Self-knowledge, which is the state of non-dual union with God.

   This verse was composed by Sri Bhagavan on Tuesday 13th July 1926.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 03, 2014, 01:06:22 PM
தேவியுரை

7.   என்றுமே யரவோ ரன்பர்க்
          கிருப்பிட மித்த லந்தான்
      பொன்றுவார் பிறர்க்கின் னாவுன்
          புன்மையர் பன்னோய் துன்னி
      யொன்றுறா தொழியுன் தீயோ
          ருரனொரு கணத்திங் கங்கிக்
      குன்றுரு வருணை யீசன்
          கோபவெந் தழல்வி ழாதே.

Deviurai

Devi Said :-

This Holy   place alone is ever the abode for righteous people and devotees.  Here base people who intend harm to others will perish by being afflicted with many diseases, and the power of the wicked will be lost in a second without leaving a trace.(Therefore) Do not fall into the fierce fire of the anger of Lord Arunachala, whose form is a Hill of Fire.

Note:  This verse was composed by Bhagavan on 18th March 1938.

Explanatory Note:  This verse embodies the warning that Devi (Goddess Parvati) sent to the demon Mahishasura when he was preparing to wage war against Her in Tiruvannamalai.

Gives an abhaya-vak or assurance of protection for righteous people and devotees.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 04, 2014, 01:13:24 PM
ஸ்ரீ அருணாசல அக்ஷரமணமாலை
(The Bridal Garland of Letters in praise of Sri Arunachala)

பாயிரம்

விருத்தம்

தருணா ருணமணி கிரணா வலிநிகர்
   தரும் க்ஷரமண மகிழ்மாலை
தெருணா டியதிரு வடியார் தெருமரல்
   தெளியப் பரவுதள் பொருளாக
கருணா கரமுனி ரமணா ரியனுவ
   கையினாற் சொலியது கதியாக
அருணா சலமென வகமே யறிவொடு
   மாழ்வார் சிவனுல காள்வாரே .

                                    -ஸ்ரீ முருகனார்

Those who sink into the Heart with the thought Arunachala taking as a means this joyful Akshara-manamalai-(the bridal  garland of letters), which is like a series of golden rays of the rising sun and which  was sung in divine ecstasy by our Guru, Muni Ramana, the Embodiment of Grace, as a refuge, as a prayer to dispel the ignorance of good devotees who seek enlightment -will rule Siva-Loka(that is, they wil  become one with Lord Siva Himself).   


காப்பு

அருணாசல வரற்கேற்ற வக்ஷரமண மாலைசாற்றக்
   கருணாகர கணபதியே கரமருளிக் காப்பாயே .

O Ganapati, the bestower of Grace  protect me  by Giving Your helping hands so that I may make and offer a Bridal Garland of Letters worthy of the bridegroom, Arunachala.

அருணா சலசிவ அருணா சலசிவ 
  அருணா சலசிவ அருணா சலா!
அருணா சலசிவ அருணா சலசிவ 
  அருணா சலசிவ அருணா சலா!


1. அருணா சலமமென வகமே நினைப்பவ
       ரகத்தைவே ரறுப்பா யருணாசலா.

    O Arunachala, You root out the ego of those who think 'Arunachalam' in the heart.


2. அழகுசுந் தரம்போ  லகமும் நீயுமுற்
       றபின்னமா யிருப்போ மருணாசலா.

    O Arunachala, may 'I' and 'You' like Azhahu and Sundaram, unite and be non-different.
   

3. அகம்புகுந் தீர்த்துன் னககுகை சிறையா
       யமர்வித்த தென்கொ லருணாசலா.

       O Arunachala, having entered my heart and having drawn me (towards you),
       You have kept me as a prisoner in the cave of Your heart.  What (a wonder is the Grace of Yours)!

4.    ஆருக்கா எனை ஆண்டனை அகற்றிடில்
         அகிலம் பழித்திடும்  அருணாசலா.

      O Arunachala, for whose sake did You take me as Your own? If You now reject forsaking me, the world will blame You.

Note:  Arunachala has taken possession of the devotee not because of the recommendation of anyone else, but only because of His own uncaused grace.  After such a spontaneous act of grace, if Arunachala now forsakes the devotee, the whole world will blame him.
   
5.    இப்பழி தப்புனை யேனினைப் பித்தா
          யினியார் விடுவா ரருணாசலா.

        O Arunachala, escape this blame.  Why did You make me think of You? Now who can leave
        (the bond which You have thus created between us)?

Note: Having made the devotee think of Him, Lord Arunachala has created a bond from which neither He nor the devotee can escape.  Therefore, to escape the blame of the world, Lord Arunachala must now complete His work by destroying totally the ego of the devotee.

6.   ஈன்றிடு மன்னையிற் பெரிதருள் புரிவோ
        யிதுவோ வுனதரு ளருணாசலா.

O Arunachala, who is far more gracious than one's own mother,(if You now forsake me) is this Your grace?

7.    உனையே மாற்றி யோடா துளத்தின்மே
         லுறுதியா யிருப்பா யருணாசலா.

     O Arunachala, be seated firmly upon my mind so that it may not cheat You
     and run away (due to desire for the outside world)

8.   ஊர்சுற் றுளம்விடா துனைக்கண் டடங்கிட
        வுன்னழ கைக்காட் டருணாசலா.

       O Arunachala, show me your beauty so that, by seeing you uninterruptedly,
        my mind, which (by nature)wanders about the world, may subside ' in You, the real Self,
        and never   leaving you).

Note: The word "Vidadu" may be taken to mean either uninterruptedly or not leaving.  In this translation  both meanings are incorporated, the former without brackets  and the latter within brackets.
       
9.   எனையழித் திப்போ தெனைக்கல வாவிடி
        லிதுவோ வாண்மை யருணாசலா.

       O Arunachala, is this manliness, if You do not now unite with me, destroying me (my ego or the sense 
       of individuality)?


10.  ஏனிந்த வுறக்க மெனைப்பிற ரிழுக்க
        விதுவுனக் கழகோ வருணாசலா.

      O Arunachala, when others are dragging me away, why this (seeming) sleep? Does this befit You?
     
      Explanatory Note:  O Arunachala, when the desires for external objects are dragging me away   
        from  You, the real Self, why do you pretend to sleep as if You do not know what is happening? 
       Since I rightfully belong only to You, does this indifference on Your part befit You?
     
11.   ஐம்புலக் கள்வ ரகத்தினிற் புகும்போ
          தகத்தினீ யிலையோ வருணாசலா.

       O Arunachala, when the thieves,(the desires for the objects known through) the five senses,
       entered my heart, were You   not in my heart?(already)

12.   ஒருவனா முன்னை யொளித்தெவர் வருவா
          ருன்சூ தேயிது வருணாசலா.

       O Arunachala, unknown to You, who are the One (who alone truly exist), who can come(into my   
       heart)?   Therefore,(when those thieves entered my heart ) it was only Your trick.

13.  ஓங்கா ரப்பொரு ளொப்புயர் வில்லோ
          யுனையா ரறிவா ரருணாசலா.

       O Arunachala, import of the sound 'Om', unequalled and unsurpassed,
       who can know You(as You are)?

14.  ஒளவைபோ லெனக்குன் னருளைத் தந்தெனை
         யாளுவ துன்கட னருணாசலா.

       O Arunachala, like a mother (who is  spontaneously kind to her own child),
       it is Your duty to bestow Your grace upon me  and to take me as Your own.
 
15.   கண்ணுக்குக் கண்ணாய்க் கண்ணின்றிக் காணுனை
          காணுவ தெவர்பா ரருணாசலா

O Arunachala, who can see You, who being the eye to the eye, sees  without eyes ?  (Therefore) See me (by turning the glance of Your grace upon me).
 
Note: The Tamil word kan literally means eye,  but is also used figuratively to mean consciousness. Arunachala is the eye to the eye; that is, it is the consciousness which illumines the mind, which sees through the physical eyes.   Since the very nature of the mind is to see only second and third person objects through the eyes and other senses, how and by what eye can it see Arunachala, which is the reality of itself, the first person?
By itself, the mind is insentient, like a reflection in a mirror.  If we wish the eyes of our reflection to see us, we must see them, must we not? Likewise, since the mind is only a reflection of Arunachala, the real Self, it can see Arunachala only when Arunachala graciously sees it.  Therefore in this verse the devotee prays to Arunachala to see him by turning the glance of Its grace upon him.

If we wish the eyes of our reflection in a mirror to look at us , we should look at them, should we not? Our reflection seeing us is nothing but our seeing it.   They are not two separate actions.   The cause that makes that reflection see us, is our seeing it , is it not? Likewise, ?we? the unreal Jiva, are only a reflection of the Sadguru, who is Self, the Supreme Reality.  If we wish to see our Self or Guru, we cannot do so unless He, by His grace, turns His gracious look upon us.   That is why this prayer for his gracious look is made.

16.   காந்த மிரும்புபோற் கவர்ந்தெனை விடாமற்
          கலந்தெனோ டிருப்பா யருணாசலா. 

         O Arunachala atttracting me as a magnet attracts iron, by united with me and never leave me.


17.  கிரியுரு வாகிய கிருபைக் கடலே
         கிருபைகூர்ந் தருளுவா யருணாசலா
 
       O Arunachala, Ocean of Grace in the form of a Hill, being intensely gracious, bestow grace upon me.

18.  கீழ்மே லெங்குங் கிளரொளி மணியென்
         கீழ்மையைப் பாழ்செய் யருணாசலா.     

       O Arunachala, Gem of light which shines everywhere, both in the low and in the high,
       destroy my lowness(my base and impure nature).

Explanatory Note:  O Arunachala, You are the pure and precious light of consciousness which shines in me as 'I am' in all places and at all times, both when my mind is in a low and impure state , and when it is in a highly mature and pure state.   Since You are therefore unaffected and undefiled either by my purity or by my impurity, reveal to me your true nature and thereby destroy my baseness.
 
19.   குற்றமுற் றறுத்தெனைக் குணமாய்ப் பணித்தாள்
          குருவுரு வாயொளி ரருணாசலா.

        O Arunachala, who shine as the form of Guru, enslave me,
        destroying my defects entirely (along with their root, the ego) and endowing me with good  qualities.

20.    கூர்வாட் கண்ணியர் கொடுமையிற் படாதருள்
           கூர்ந்தெனைச் சேர்ந்தரு ளருணாசலா.
 
         O  Arunachala, being intensely gracious  join with me ( to protect me)
         so that I may not be ensnared in the alluring (delusive) cruelty of sharp sword eyed (women) people.

         This also indicates jealous eyed people.

21.  கெஞ்சியும் வஞ்சியாய்க் கொஞ்சமு மிரங்கிலை
          யஞ்சலென் றேயரு ளருணாசலா.

      O Arunachala , though I humbly entreat You, like a cheat You do not show
      even the least pity.(Now, at least) bestow your grace( and give me refuge)saying, 'fear not'.


22.   கேளா தளிக்குமுன் கேடில் புகழைக்
          கேடுசெய் யாதரு ளருணாசலா.

        O Arunachala , instead of blemishing your blemishless fame of giving unasked,
        bestow your grace upon me.

       Note: Arunachala has attained blemishless fame by His knowing and answering the needs
       of His devotees even  before they pray to Him.   Therefore, if He does not bestow His grace
       even  after  the devotee has humbly entreated Him so much His fame will surely be blemished.

23.  கையினிற் கனியுன் மெய்ரசங் கொண்டுவ
        கைவெறி கொளவரு ளருணாசலா.

       O Arunachala, the fruit in my hand, bestow Your grace so that I may be blissfully
       intoxicated by drinking your juice, the Reality(that is, by experiencing the real Self).

24.  கொடியிட் டடியரைக் கொல்லுனைக் கட்டிக்
         கொண்டெஙன் வாழ்வே ளருணாசலா.

      O Arunachala, how can I survive after embracing You, who has hoisted
      a flag(to announce your vow) to kill your devotees?
 
25.  கோபமில் குணத்தோய் குறியா யெனைக்கொளக்         
         குறையென் செய்தே னருணாசலா.

       O Arunachala , who are of angerless nature, what wrong  have I done that You
       have taken me as the target (of your angry).

Note: A praise in the form of a seeming reproach.  That is, the devotee is here praising by asking indirectly Arunachala, "What qualification do I have that you have selected me out of all the countless souls in the world and have decided by Your uncaused grace to destroy my ego?".


26.  கெளதமர் போற்றுங் கருணைமா மலையே
           கடைக்கணித் தாள்வா யருணாசலா .

      O Arunachala, great Hill of Grace praised by Gautama, make me Your own by bestowing
      Your gracious glance (kataksha) upon me.

27.  சகலமும்  விழுங்குங் கதிரொளி யினமன
         சலச மலர்த்தியி டருணாசலா.

       O Arunachala, sun of bright rays who swallow everything ( the entire world-picture);
       make my mind lotus blossom.

      Just  as a closed lotus-bud cannot blossom unless the light of the sun falls upon it, so the bud
      like mind cannot blossom with Self knowledge unless the gracious light of Arunachala falls upon it. 
      When Arunachala is such a powerful sun, that it can swallow the whole universe, will it not be easy  for
      It to mature the mind-lotus and make it blossom?
     
     The words 'Sakalamum Vizhungum' (which swallow everything) may also be taken to mean
     'which  swallow all my defects'.

Note:  If a cinema show is going on in a tent in day time. the pictures can be seen on the screen only because of the limited light of the projector and because of the background of artificial darkness caused by the tent.   If a powerful wind were to blow away that tent, the bright sunlight would flood in, the darkness would vanish and thus all the pictures on the screen would be swallowed up. Similarly, the entire picture of the world, soul and God can be seen only because of the limited light of the mind (which is a reflection of the original light of Arunachala, the real Self), and because of the background of the darkness of ignorance caused by forgetfulness of Self.  When Self Knowledge (the bright light of Arunachala) dawns, the background darkness of ignorance or Maya will vanish and thus the whole picture of the World, Soul and God will be swallowed up and disappear.

28.  சாப்பா டுன்னைச் சார்ந்துண வாயான்
         சாந்தமாய்ப் போவ னருணாசலா .

       O Arunachala, was it merely to eat food by depending upon You that I came to
       You as a Sadhu ( a religious mendicant)?  ( Did I not come to You in order to satify my spiritual
       hunger by attaining union with You?).


29.  சித்தங் குளிரக்கதி ரத்தம்வைத் தமுதவா
         யைத்திற வருண்மதி யருணாசலா.

       O Arunachala, Moon of Grace, in order to cool my mind
       (which is being burnt by the fire of wordly desires), open the gate of immortality
        by placing upon me Your hands, the rays ( of Your grace).

Note:  The words amuta vay, which literally mean the mouth of amrita (ambrosia or immortality) are, taken by some translators to mean  ? the ambrosial orifice?,  which is suggestive of the imagery used in Raja Yoga.  However ,  since Sri Bhagavan generally did not use such imagery, the words amuta vay are here taken in their simpler sense to mean the gate of immortality;  that is, the gate of liberation, which is the state of bodilessness and deathlessness.

30.  சீரை யழித்துநிர் வாணமாச் செய்தருட்
         சீரை யளித்தரு ளருணாசலா.

       O Arunachala , graciously bestow upon me the glory of Your grace, destroying my (wordly )
       glory and establishing me in Nirvana ( the natural state of Self).

Note:  The word Sirai means both ?glory? and ?covering' while the word
Nirvanam means both the natural state of self and unveiled.   Thus a parallel meaning for the words sirai azhittu nirvanama seydu(destroying my glory and establishing me in Nirvana) is ? destroying my coverings   ( the five sheaths ) and making me unveiled ( devoid of all adjuncts or upadhis)?.

31.  சுகக்கடல் பொங்கச் சொல்லுணர் வடங்கச்
        சும்மா பொருந்திடங் கருணாசலா.

       O Arunachala, be quietly united with me there ( in my heart),
       so that the ocean of Bliss may surge forth (within me ) and so that my speech and mind may subside.

32.  சூதுசெய் தென்னைச் சோதியா தினியுன்
        சோதி யுருக்காட் டருணாசலா.
 
      O Arunachala without testing me hereafter by playing tricks, show me
      Your form of light ( Your true form of pure self consciousness).
 
33.  செப்படி வித்தைகற் றிப்படி மயக்குவிட்
        டுருப்படு வித்தைகாட் டருணாசலா.

        O Arunachala, having made me give up this worldly delusion of learning the arts
        of deception, reveal to me the art of self-abidance.

Note:  The arts of deception (seppadi-viddhai) are arts such as displaying siddhis and performing other kinds of jugglery.   This also includes 64 arts.

The word uru, which literally means ' form' here means 'self or 'swarupa' one's own real nature.   Hencen though in colloquial usageuruppadu means to be formed or reformed, in this context uruppadu-viddhai is taken to mean the  art of becoming self or the art of self abidance.

34.  சேரா யெனின்மெய் நீரா யுருகிக்கண்
        ணீராற் றழிவே னருணாசலா

       O  Arunachala, if You do not unite with me, my body will melt into water
       (due to the fire of my intense longing for You) and I shall drown in a river of tears.

35.  சையெனத் தள்ளிற் செய்வினை சுடுமலா
         லுய்வகை யேதுரை யருணாசலா.

       O Arunachala , if You reject me saying, chai,(the fruit of ) the karmas done
       (by me in the ast, present and future ) will surely  burn me, and what will be the way for me to
       be saved? Tell me.

36.  சொல்லாது சொலிநீ சொல்லற நில்லென்று
          சும்மா விருந்தா யருணாசலா.

O  Arunachala, saying without saying, ' Be without  speech', You remained still.

Explanatory paraphrase:  O Arunachala, through silence You instructed me,
'Be Still', without the least action of mind, speech or body', and You also remained still in such a fashion.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 05, 2014, 10:49:09 AM
37.  சோம்பியாய்ச் சும்மா சுகமுண் டுறங்கிடிற்
         சொல்வே  றென்கதி யருணாசலா.

       O Arunachala, tell me, if you merely sleep ( in this manner) enjoying the bliss ( of self)
       like an idler, then what will be my condition?

38.  சௌரியங் காட்டினை சழக்கற்ற தென்றே
         சலியா திருந்தா யருணாசலா.

       O Arunachala , when did You show Your valour and destroy my defects? (Yet) You remain without moving.

Explanatory Note:  O Arunachala, when did You show the valour of Your Grace, thereby destroying all the defects in me?  You have not yet done so, but still You remain unmoved like this, without showing the least concern for me.
 
39.  ஞமலியிற் கேடா நானென் னுறுதியா
        னாடிநின் னுறுவே னருணாசலா.

       O Arunachala,(without the all powerful help of your grace) by what strength
       can I, who am worse than a dog, seek and attain You?.

40.   ஞானமில் லாதுன் னாசையாற் றளர்வற
         ஞானந் தெரித்தரு ளருணாசலா.

        O Arunachala, graciously bestow Jnana upon me in order to put an end to
        the weary suffering (which I am undergoing) due to desire for you without Jnana.

Explanatory Note:   O Arunachala, though I am longing for You intensely, I am devoid of Jnana, the true knowledge of your real nature and thus I am undergoing great suffering.   In order to remove this weary suffering of mine graciously bestow upon me the knowledge of Your real nature (non duality) where no longing of separation is experienced.
 
 41.  ஞிமிறுபோ னீயு மலர்ந்திலை யென்றே
        நேர்நின் றனையென் னருணாசலா.

        O Arunachala "like a bee (hovering in front of an unblossomed bud),
        why should even You stand in front of me saying.   You have not blossomed
        ( that is, You have not yet attained spiritual maturity)"?

Note:  A bee hovering in front of an unblossomed bud must wait patiently until the sun makes that bud blossom.  But why should Arunachala hover like a bee in front of the immature devotee's heart to blossom with spiritual maturity?  Since Arunachala is ' the Sun to the sun', as said in verse- I of Sri Arunachala Patikam; it is He alone who must make the devotee's heart blossom.


42.   தத்துவந் தெரியா தத்தனை யுற்றாய்
         தத்துவ மிதுவென் னருணாசலா.

         O Arunachala, (by your causeless grace)   You have taken possession
         of a blemishful wretch (myself) who did not know any principle (tattva) what a (gracious) principle this is !.
 
43.   தானே தானே தத்துவ மிதனைத்
         தானே காட்டுவ யருணாசலா.

        O Arunachala, Self( the consciousness, ' I am') itself is the Reality.  Reveal this to me Yourself.

44.   திரும்பி யகந்தனைத் தினமகக் கண்காண்
         டெரியுமென் றனையென் னருணாசலா.

O my Arunachala, You said, Turning back, daily see the   'I'  with the inner eye;  it will (then), be known'.

Explanatory  Note:  O Arunachala, my Real Self, you taught me, "Turning away from external objects with intense desirelessness orvairagya, persistently scrutinize the feeling 'I' with an introverted attention, then only will you realize the truth that Self itself is the Reality."
 

 45.  தீரமி லகத்திற் றேடியுந் தனையான்
          றிரும்பவுற் றேனரு ளருணாசலா.

        O Arunachala, having sought You with a mind devoid of courage
        I have come back (to You praying) bestow Your grace upon me.

Explanatory Note:  O Arunachala, I sought you inwardly as the real Self, but since my mind lacked the necessary strength of desirelesness or vairagya, I  failed to attain you.   Therefore I now come back to you and pray, " Bestow your Grace upon me by giving me the strength which is necessary to turn away from external objects and realise you as my real self.

46.   துப்பறி வில்லா விப்பிறப்  பென்பய
          னெப்பிட வாயே னருணாசலா.

       O Arunachala, of what use is this birth without vichara-jnana (knowledge born of self-enquiry), 
       (Therefore) come to make it ( my birth) worthy (by graciously enabling me to attain such knowledge).
 

47.  தூய்மன மொழியர் தோயுமுன் மெய்யகந்
         தோயவே யருளென் னருணாசலா.

      O Arunachala, bestow Your grace to make me to merge in Self,
      Your Reality, in which only those who are pure in mind and speech can merge.


48.  தெய்வமென் றுன்னைச் சாரவே யென்னைச்
        சேர வொழித்தா யருணாசலா.

      O  Arunachala, when I sought refuge in You as God ( believing that you would protect me),
      You completely annihilated me.

   
49.  தேடா துற்றநற் றிருவரு ணிதியகத்
         தியக்கந் தீர்த்தரு ளருணாசலா.

       O Arunachala, Supreme treasure of Divine Grace found without seeking, graciously remove my mental delusion.

50.  தைரிய மோடுமுன் மெய்யக நாடயான்
         றட்டழிந் தேனரு ளருணாசலா.

       O Arunachala, when I courageously sought and attained Self, your Reality, I became bereft of wants (such is your grace)!

51.  தொட்டருட் கைமெய் கட்டிடா யெனிலியா
         னட்டமா வேனரு ளருணாசலா.

        O Arunachala, if You do not touch and embrace my body with the hands of Your grace, I shall have
        lost ( the fruit of this human birth).  (Therefore ) bestow Your grace upon me.

52.   தோடமி னீயகத் தோடொன்றி யென்றுஞ்சந்
          தோடமொன் றிடவரு ளருணாசலா.
     

        O Arunachala may You , who is devoid of defects, bestow your grace
        upon me by becoming one  with  me so that we may ever be united in Bliss.

 53.    நகைக்கிட மிலைநின் னாடிய வெனையரு
              ணகையிட்டுப் பார்நீ யருணாசலா.

       O Arunachala, there is no room  for laughter.  Bestow upon me the smile of Your grace.
        You should look at me , who has approached You(for refuge).

Explanatory Note: O Arunachala when I have come to take refuge  in you, there is no room for You to laugh at mock at me, seeing my immaturity.   Instead of laughing at me derisively.   You should look at me, bestowing upon me  the compassionate smile  of your grace.


54.  நாணிலை நாடிட நானா யொன்றிநீ
        தாணுவா நின்றனை யருணாசலா

        O Arunachala, I had shyness to approach You of my own accord
        (Hence) becoming one (with me) as 'I' you should (motionless) like a pillar.

Explanatory Note:  O Arunachala, without any shyness I approached You of my own accord in order to attain union with You.   Hence you became one with me, shining forth in me like a pillar as the motionless and thought free consciousness 'I'.

Note:  The word 'nand may mean either of my own accord or ' as I' and hence both meanings are included.

55.   நின்னெரி யெரித்தெனை நீறாக் கிடுமுன்
         னின்னருண் மழைபொழி யருணாசலா.

       O Arunachala, before the fire ( of my intense longing ) for You burns me and reduces
       me to ashes,  shower upon me the rain of Your grace(there by enabling me to attain You).

Nin eri- - Can also mean ' the fire of your Maya' in the form of three desires which burn all the worlds.

56.   நீநா னறப்புலி நிதங்களி மயமா
         நின்றிடு நிலையரு ளருணாசலா.
     
        O Arunachala, by uniting with me to destroy( the false distinction)? You?  and ? I?
        graciously bestow upon me the state of remaining ever blissful.

57.  நுண்ணுரு வுனையான் விண்ணுரு நண்ணிட
         வெண்ணலை யிறுமென் றருணாசலா.


      O Arunachala, when will the waves of thoughts in me cease, so that I unite with You,
      the form of the extremely subtle space (of self consciousness)?.

58.  நூலறி வறியாய் பேதைய னென்றன்
         மாலறி வறுத்தரு ளருணாசலா.

      O Arunachala, graciously dispel the deluded knowledge of me, who am an ignorant person
      lacking scriptural knowledge.

Note:  The words 'deluded knowledge' (mal-arivu) mean the knowledge of the mind or ego,
 the deluded feeling "I am this body".
 
 
59.   நெக்குநெக் குருகியான் புக்கிட வுனைப்புக
           னக்கனா நின்றனை யருணாசலா.

        O Arunachala , when melting more and more (with intense devotion), I merged in
        you as my refuge, you stood unveiled (as the mere existence-consciousness-bliss, devoid of the
        veiling adjuncts of name and form).

60.   நேசமி லெனக்குன் னாசையைக் காட்டிநீ
           மோசஞ் செயாதரு ளருணாசலா .
 

        O Arunachala, having roused desire for You in me, who was devoid of love,
        You should bestow Your grace upon me and should not cheat me (by failing to fulfil l this desire).
 
61.    நைந்தழி கனியா னலனிலை பதத்தி
              னாடியுட் கொள்நல மருணாசலா.

        O Arunachala, there is no use for a fruit which is over ripe and decayed.   
        Take and eat it while it is in a ripe condition,  that will be good.

Explanatory Note:   O Arunachala, if you allow me to waste away and become disheartened due to the suffering of longing for You without attaining You, I shall be rendered worthless, like an over ripe and decayed fruit.   Therefore ,  before I waste away in such a manner, graciously take me and feed upon me, destroying my ego.   That will be best for both of us.

62.   நொந்திடா துன்றனைத் தந்தெனைக் கொண்டிலை
            யந்தக னீயெனக் கருணாசலா.

        Arunachala, if you do not take me and give yourself  to me so that I do not perish with
        suffering   ( due to my intense longing for you)  You will be Antakan ( the God of Death ) to me.

63.   நோக்கியே கருதிமெய் தாக்கியே பக்குவ
         மாக்கிநீ யாண்டரு ளருணாசலா.

        O Arunachala, may You graciously take me as Your own, having made me mature,
        by  seeing me, thinking of  me and touching my body.

64.   பற்றிமால் விடந்தலை யுற்றிறு முனமருள்
         பற்றிட வருள்புரி யருணாசலா.

       O Arunachala , before the poison of delusion possesses me, reaches my head
       and kills me, bestow Your grace so that Your grace alone may possess me.

65.   பார்த்தருண் மாலறப் பார்த்திலை யெனினருள்
          பாருனக் கார்சொல்வ ரருணாசலா.

        O Arunachala, graciously see me in order to put an end to my delusion. 
       If You do not graciously see me, see, who can tell You(that is, who can intercede
       with You on my behalf)?.


66.   பித்துவிட் டுனைநேர் பித்தனாக் கினையருள்
          பித்தந் தெளிமருந் தருணாசலா .
 
       O Arunachala, having removed my madness ( for the world), You have made me
       a madman like You.  Graciously grant me the medicine ( of self knowledge) which will clear
       away even this madness ( of intense longing for you).

Note:  Lord Siva came as a madman to claim Sri Sundaramurthy as His Own.  Just as the Lord is mad in His graciousness love to claim the devotee as His own, He makes the devotee mad like Himself, that is, mad with love for him, thereby removing the devotees madness for the world.   The medicine to cure this madness of devotion is only Jnana ( the non-duality).

67.   பீதியி லுனைச்சார் பீதியி லெனைச்சேர்
           பீதியுன் றனக்கே னருணாசலா .

       O Arunachala, unite with me who, in fear(of this world-illusion), came to You,
       who is devoid of fear. Why should You fear (to unite with me).

68.   புல்லறி வேதுரை நல்லறி வேதுரை
          புல்லிட வேயரு ளருணாசலா.

O Arunachala, when You grace possesses me, tell me, where is base mind and where is good mind?

Note: At night time people say that moonlight is good light and the star light is poor light.  But when the sun rises, where and of what importance is this good light or poor light? Similarly, when Arunachala?s grace possesses a  devotee, where and of what importance are his purity or impurity of mind? That is , the devotees base or impure mind will be no hindrance and his good or pure mind will be no advantage, for both will dissolve in the bright light of self knowledge, which is the fullness of grace.

69.   பூமண மாமனம் பூரண மணங்கொளப்
           பூரண மணமரு ளருணாசலா.

        O Arunachala, graciously bestow upon me complete union  with you,
        so that my   mind, which is (a bundle of) wordly tendencies,
        may acquire the tendency for perfection.

Note:The tendency for perfection means the tendency to 'be'(sat vasana), that is, the tendency to abide as Self without rising  as an individual soul or ego.

70.   பெயர்நினைத் திடவே பிடித்திழுத் தனையுன்
           பெருமையா ரறிவா ரருணாசலா.

         O Arunachala, as soon as I thought of your name, You caught me
         and drew me to  Yourself.  Who can understand Your greatness?


71.  பேய்தனம் விடவிடாப் பேயாப் பிடித்தெனை
        பேயனாக் கினையென் னருணாசலா.

       O Arunachala,having possessed me as an unexorcisable demon in order to exorcise
       my demon nature (the ego), you made me a demoniac (one possessed by the demon of your Grace). 
       What a wonder this is!


72.  பைங்கொடி யாநான் பற்றின்றி வாடாமற்
        பற்றுக்கோ டாய்க்கா வருணாசலா.


      O Arunachala protect me,being a support for me to cling to, so that I may not droop
      down like a tender  creeper without anything, to cling to.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 06, 2014, 10:55:09 AM

73.  பொடியான்  மயக்கியென் போதத்தைப் பறித்துன்
          போதத்தைக்  காட்டினை யருணாசலா.

      O Arunachala, having enchanted me with the magic powder (of your grace)
      and having(there by) robbed me of my bodha you revealed to me your bodha.

Explanatory note:The words my bodha denote the jiva bodha or unreal sense of individuality, while the words Your bodha denote the atma bodha or Real Knowledge of Self.

74.  போக்கும் வரவுமில் பொதுவெளி யினிலருட்
        போராட் டங்காட் டருணாசலா.

       O Arunachal, show me the war-play of grace in the common space
       which is devoid of going and coming.

Explanatory note: The common space which is devoid of going and  coming is the unlimited and all pervading space of self or Atma-akasa, which is devoid of all changes such as coming (creation or birth) and going (destruction of death).

Even in the midst of seeming changes such as the creation, sustenance and destruction of this universe, Arunachala exists and shines as the common space of self, which is completely unaffected by such seeming changes.  In other words, Arunachala is the natural state of self, which is in truth ever ajata or devoid of change.  This skilful play of this existing and shining without change even in the midst of so many seeming changes, is the play of grace,  when this play of grace is seen or experienced, all the seeming changes will cease to exist and the play of grace alone will remain shining victoriously as the sole reality.   Since the play of grace thus conquers and destroys all the seeming changes of coming and going, Sri Bhagavan describes it as the war play of grace (arul-porattam). Thus the prayer " show me the war play of grace"  means bestow upon me the experience of the ever unchanging state of Self.  The same experience is also prayed for the next verse, where Sri Bhagavan uses the words " your splendour"   to denote the ever unchanging state of Self.


75.  பௌதிக மாமுடற் பற்றற்று நாளுமுன்
           பவிசுகண் டுறவரு ளருணாசலா.

       O Arunachala, bestow your grace so that I may see and be united
       with your splendour for ever, having given up the attachment to the physical body (as 'I' and 'mine').

76.  மலைமருந் திடநீ மலைத்திட வோவருண்
          மலைமருந் தாயொளி ரருணாசலா.

O Arunachala,who shine as the Hill of the medicine of Grace, need You hesitate to give the medicine for confusion (the medicine to remove the confusion of identifying the body as 'I')?


Note:  In this verse Sri Bhagavan praises Arunachala as  malai marundu  ( the Hill of medicine), which is one of the names of Arunachala mentioned in verse 160 of Sri Arunachala Puranam, where it is said( this Hill ) is the excellent medicine which puts an end to death and birth;(hence) malai marundu is one name for It'.

77.   மானங்கொண் டுறுபவர் மானத்தை யழித்தபி
          மானமில் லாதொளி ரருணாசலா.

       O  Arunachala, who shine devoid of attachment (abhimana)
       destroying the attachment of those  who come to you with attachment (graciously
       destroy my  dehabhimana or attachment to the body as'I').


78.   மிஞ்சிடிற் கெஞ்சிடுங் கொஞ்ச வறிவனியான்
          வஞ்சியா தருளெனை யருணாசலா .

        O Arunachala, I am a person of little intelligence who  prays to
        You whenever overwhelmed (by sufferings). Therefore, bestow Your grace upon me
        without cheating me.

79.  மீகாம னில்லாமன் மாகாற் றலைகல
         மாகாற் காத்தரு ளருணாசலா.

       O Arunachala, graciously protect me (and be the helmsman of my life),
        so that I may not be (like) a ship tossing in a great storm without a helmsman.

Note:   The great storm mentioned in this verse is the storm of thoughts and worldly desires which toss the mind.   Without the protecting and guiding Grace of the Guru,  the mind will be overwhelmed and carried   away by this great storm, and will never be able to reach the safe  harbour of Liberation.


80.  முடியடி காணா முடிவிடுத் தனைநேர்
          முடிவிடக் கடனிலை யருணாசலா.

       O Arunachala,  like a mother, is it not your duty to place me  In the final goal
       ( the state of Self) having untied the knot (the, I am the body? ?identification),
       the beginning and end of which are not known?

Note: The knot mentioned in this verse is the chit jada-granthi, the knot between the conscious self and the insentient body.   Refer to verse 24 of Ulladu  Narpadu, where Sri Bhagavan defines the exact nature of the knot.

81.   மூக்கிலன் முன்காட்டு முகுரமா காதெனைத்
          தூக்கி யணைந்தரு ளருணாசலா.

         O Arunachala, instead of being (like) a mirror held before a noseless man,
         graciously lift and embrace me.

Note:  A mirror can only show the ugliness of a noseless man, but cannot improve his  appearance and make him beautiful.  Therefore Arunachala should not merely be like a mirror and expose the devotee's defects;  He should uplift the devotee by removing his defects and should make him One with Himself.

82.    மெய்யகத் தின்மன மென்மல ரணையினா
           மெய்கலந் திடவரு ளருணாசலா.

         O Arunachala, bestow your grace so that we may unite as the Reality on the
         soft floral bed of the (pure) mind in the house of the body.

 83.      மேன்மேற் றாழ்ந்திடு மெல்லியர்ச் சேர்ந்துநீ
                   மேன்மையுற் றனையென் னருணாசலா.

          O Arunachala, by uniting with tender-natured devotees who are more and more humble,
          You have attained exaltation.  What a wonder this is!

Note:   Arunachala does not unite with those who are proud of their worldly greatness. 
His greatness is such that by his immense compassion He unites only with those who are pure and
humble in heart due to the complete subsidence of their ego.

84.       மைமய னீத்தருண் மையினா லுனதுண்
                   மைவச மாக்கினை யருணாசலா.

           O Arunachala removing my dense delusion with the magic paste of Your grace,
           You have brought me under sway of Your Reality.

Note:  The clause " You have brought me under the sway of Your Reality", (unadu unmai vasamakkinai)
means, You have established me so firmly in Self, Your Reality, that I can never again turn to attend to any second
or third person object.


85.   மொட்டை யடித்தெனை வெட்ட வெளியினீ
           நட்டமா டினையென்  னருணாசலா.

        O  Arunachala, having shaved me (of all my deeply rooted tendencies of vasanas),
        you danced your dance (as 'I-I') in the open space ( of self).  What a wonder this  is !


86.   மோகந் தவிர்த்துன் மோகமா வைத்துமென்
            மோகந்தீ ராயென் னருணாசலா.
       
       O my Arunachala, fulfil my desire, dispelling my desire
       ( for the body and world) and making me desirous of You.

Explanatory Note:  O Arunachala, my real Self, fulfil these two desires of mine:
remove my delusion of attachment to the body and world and grant me even increasing love for you.

87.    மௌனியாய்க் கற்போன் மலரா திருந்தால்
           மௌனமி தாமோ வருணாசலா.

         O Arunachala , if you remain silent like a stone without responding
         (in spite of my having entreated You so much), will this silence befit You?

88.    யவனென் வாயின் மண்ணினை யட்டி
           யென்பிழைப் பொழித்த தருணாசலா.
 
        O Arunachala, who ( was it but You that)  ruined my living by putting mud in my mouth?

Note:   Putting mud in one's mouth is a Tamil idiom meaning to deprive one of one's means of livelihood.   Since the five senses are the mouth through  which the mind or ego feeds upon sense objects, putting mud in my mouth here means preventing the mind from feeding upon sense objects, second and third persons that the mind lives.   When the Grace of Arunachala prevents the mind from feeding upon sense objects, the mind loses its means of livelihood and dies.

89.   யாருமறி யாதென் மதியினை மருட்டி
            யெவர்கொளை கொண்ட தருணாசலா.

       O Arunachala, who(was it but You that), unknown to anyone, enchanged and stole away my mind.

90.   ரமணனென் றுரைத்தேன் ரோசங் கொளாதெனை
            ரமித்திடச் செயவா வருணாசலா.

O Arunachala, I declared 'Ramana' without taking offence, come to make me happy.

Note:   The word ' Ramana' means 'Lord', husband' beloved one' or ' bestower of happiness'.  The meaning implied by the words 'Ramanan endru uraitten' (I declared 'Ramana') is, I declared that it was only you, my Lord or Ramana, who ruined my living and stole away my mind'.


 91.   ராப்பக லில்லா வெறுவெளி வீட்டில்
             ரமித்திடு வோம்வா வருணாசலா.

 
        O Arunachala, come, let us enjoy ( the supreme Bliss ) in the house of empty space
       (the pure space of self), which is devoid of night and day (that is, which is devoid of the
        limitation of time and space).

        O Arunachala , come let us be happy in the house of empty space, which is devoid of night and day.
Explanatory Note: O Arunachala, come let us enjoy the supreme bliss in the pure and empty space of self, which is devoid of the limitations of time and space.

92.   லட்சியம் வைத்தரு ளஸ்திரம் விட்டெனைப்
             பட்சித்தாய் பிராணனோ டருணாசலா

       O Arunachala! Taking (me) as (Your) target and releasing the arrow of (Your) Grace.
       You devoured me ( the ego) along with ( my breath (prana).

Note: When the ego is destroyed in the state of Self absorption (samadhi), the breath or prana also subsides.

93.   லாபநீ யிகபர லாபமி லெனையுற்று
            லாபமென் னுற்றனை யருணாசலா.

       O Arunachala, You are the (supreme) gain.(when it is so) what gain
       did You obtain by obtaining me, who has no gain here or hereafter.

94.   வரும்படி சொலிலை வந்தென்  படியள
           வருந்திடுன் றலைவிதி யருணாசலா.

       O  Arunachala!  Did You not tell (me) to come ( to You)? (Therefore,
       now that I have come to You) come and give (me) my measure ( all that I need).  Suffer (thus for me ).
       (This is ) Your fate.

Note:  Having once called the devotee to Him, it is the duty and fate of the Lord to suffer for him
by providing all his needs, both spirtually and materially.

95.   வாவென் றகம்புக்குன் வாழ்வரு ளன்றேயென்
             வாழ்விழந் தேனரு ளருணாசலா.

       O Arunachala !  The very moment  that (selecting me by) 'come saying come , (You) enter (my) heart and bestow
       (upon me)  Your life ( Your state of Self), I have lost my life ( my individuality). 
       Therefore bestow   (Your) grace (upon me in this manner).

Note:  This verse may also be taken to be an expression of attainment:  O Arunachala! 
 The very moment that, saying come, (You) entered (my) heart and bestowed (upon me) Your life.  I lost my life.(such is Your)grace!


96.    விட்டிடிற் கட்டமாம் விட்டிடா துனையுயிர்
             விட்டிட வருள்புரி யருணாசலா.

         O Arunachala! if (you) leave  (me); it will be a (terrible) affliction ( for me). 
         Therefore bestow (Your) grace(upon me) so that (my) life may leave ( the body) without (my) leaving you.


97.   வீடுவிட் டீர்த்துள வீடுபுக்குப் பையவுன்
               வீடுகாட் டினையரு ளருணாசலா.

       O  Arunachala!  Entering (my) heart abode stealthily (unknown to anyone) 
       and dragging ( me) out of (my) home, you revealed Your (true) home ( the state of liberation).
       (Such is your ) grace.

Note:  The Tamil word veedu which used three times in this verse can mean house, home, abode or Liberation.


98.   வெளிவிட்டே னுன்செயல் வெறுத்திடா துன்னருள்
               வெளிவிட் டெனைக்கா வருணாசலா.

       O Arunachala!  I have thus openly disclosed Your (secret) act ( of grace).  Without resenting
       ( me for having done so), openly shower Your grace and save me.

99.   வெதாந் தத்தே வேறற விளங்கும்
          வேதப் பொருளரு ளருணாசலா.

        O Arunachala! Graciously bestow (upon me the experience of )
        the reality of the Vedas, which shines ( as one ) without another in Vedanta.

Note :  In this verse Sri Bhagavan reveals that the Veda porul ( the reality, import or essence of the Vedas) is only that which shines as one without another in Vedanta ( the conclusion or end of the Vedas).  In other words, the essential import of the Vedas is only the non dual supreme reality, which is revealed in Vedanta to be the real Self, which shines one without another as the one and only truth.

100.    வைதலை வாழ்த்தா வைத்தருட் குடியா
                  வைத்தெனை விடாதரு ளருணாசலா.

          O Arunachala! Taking (all my words of ) abuse as praise, and taking ( me ) as a subject
          ( of Your kingdom of ) grace, graciously do not ( ever) forsake me.


101.   அம்புவி லாலிபோ லன்புரு வுனிலெனை
             யன்பாக் கரைத்தரு ளருணாசலா.

          O Arunachala! like ice in water , graciously melt me as love in You, the form of love.

Note:  The solid form of a piece of ice is merely an unreal adjunct or upadhi, for its reality or substance is nothing but water; likewise , the mind or individuality of the devotee is merely an unreal adjunct, for his reality is nothing but Arunachala, the self, which is the unlimited form of love.   When ice melts in water, it loses all individuality or separateness  and becomes one with the water; likewise, when the mind merges in Self it loses its individuality and becomes one with the Self.   Thus in this verse the devotee prays directly for the state of non dual union with Self, the Reality.

102.   அருணையென் றெண்ணயா னருட்கண்ணி பட்டேனுன்
             னருள்வலை தப்புமோ வருணாசலா.
 
          O Arunachala! As soon as I thought of  Arunai ( the holy place Arunachala),
          I was caught in the trap of ( Your) grace .  Can the net of Your grace (ever ) fail?

103.   சிந்தித் தருட்படச் சிலந்திபோற் கட்டிச்
              சிறையிட் டுண்டனை அருணாசலா.

          O Arunachala!  Like a spider (which spins a web, catches its prey and feeds upon it),
          having ( once) decided that I should be  trapped in ( the web of Your)grace, You  entwined
          (me), imprisoned ( me) and fed ( upon me).

104.   அன்பொடுன் னாமங்கே ளன்பர்த மன்பருக்
               கன்பனா யிடவரு ளருணாசாலா.

          O Arunachala!  Bestow (Your) grace so that I may graciously become a devotee of the
          devotees who hear Your name with love.

105.   என்போலுந் தீனரை யின்புறக் காத்துநீ
               யெந்நாளும் வாழ்ந்தரு ளருணாசலா.

          O Arunachala! Graciously live for ever protecting helpless devotees like
          ( in such a way) that they  attain Bliss.

106.   என்புரு கன்பர்த மின்சொற்கொள் செவியுமென்
               புன்மொழி கொளவரு ளருணாசலா.

         O Arunachala! May even ( Your) ears, which have received (with joy) the sweet words
         of ( Your true) devotees whose bones melted ( due to their intense love for
         You) graciously accept (even) my poor ( unworthy) words.

107.   பொறுமையாம் பூதர புன்சொலை நன்சொலாப்
                பொறுத்தரு ளிஷ்டம்பின் னருணாசலா.

         O Arunachala, Hill of forbearance, forbearing with my poor words as good praises,
         hereafter graciously bestow  upon me whatever You wish.

Explanatory Note:  O Arunachala, the very embodiment of patience and forbearance in the form of a Hill, bear with my unworthy prayers, regarding them as worthy praises, an d then bestow Your grace  upon me in whatever way You wish.


108.    மாலை யளித்தரு ணாசல ரமணவென்
                மாலை யணிந்தரு ளருணாசலா.
 
           O Arunachalaramana, having bestowed upon me the garland ( of your grace), graciously
           wear my garland ( this Bridal Garland of Letters), O Arunachala.


அருணா  சலசிவ  அருணா  சலசிவ
 அருணா  சலசிவ அருணாசலா!

அருணா  சலசிவ  அருணா  சலசிவ
 அருணா  சலசிவ அருணாசலா!

வாழ்த்து

அருணா சலம்வாழி யன்பர்களும் வாழி
    அக்ஷர மணமாலை வாழி.

[Glory to Arunachala!  Glory to (His) devotees!  Glory to (this) Bridal Garland of Letters (Aksharamana Malai).

பிரார்த்தனை
(வெண்பா)
பக்திக் கடலிற் படிந்து திளைத்தவருட்
சித்திக் கடலான சீரமணன் துய்த்தபர
மானுபவம் பொங்க வளித்தமண மாலைசிவ
ஞானசுகம் நல்க நமக்கு.
   
                                            -ஸ்ரீமுருகனார்

May ( this) Bridal Garland ( mana-malai), which, due to the surging up of the supreme experience enjoyed ( by him), was composed by Sri Ramana, who is the ocean of the attainment of grace ( arul-siddhi) and who was immersed and rejoicing in the ocean of love (bhakti), bestow upon us the Bliss of Absolute knowledge ( Siva,Jnana ,Sukha).

Note:  In his footnote to this verse Sri Muruganar explains that the word bhakti here means the supreme love ( para-bhakti), which is the form of true knowledge (jnana).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 07, 2014, 11:05:20 AM
 
ஸ்ரீ
அருணாசல நவமணி மாலை
(The Garland of Nine Gems in praise of Sri Arunachala)


1.  அசலனே யாயினு மச்சவை தன்னி
     லசலையா மம்மையெதி  ராடு -மசல
     வுருவிலச் சத்தி யொடுங்கிட வோங்கு
     மருணா சலமென்  றறி.


Though (Lord Siva is ) truly Achalan ( the motionless one), in that assembly, ( at Chidambaram)  He dances in front of the Mother, ' Sakti Devi), who is Achalai ( The consort of Achalan), ( in order to bring her dance to an end).  ( But ) know that when that Sakti subsides in His motionless from ( here in Tiruvannamalai)  He shines exalted as  Arunachala.

Note:  The word Achalan means the motionless one and is a name of Lord Siva which is used to denote the fact that He is the immutable,  Supreme Reality.   The word Achalai means the consort of Achalan and is a name of Sakti, the Divine Mother.

Though He is motionless by nature  in Chidambram Lord Siva had to dance in front of Sakti in order to bring Her frenzied dance to an end.  But in the form of Arunachala Lord Siva remains ever motionless and thus by the power of His mere stillness Sakti was irressistably attracted to Him and with great love she subsided in Him and became one with Him.  Hence of all the forms of Lord Siva Arunachala  shines as the most exalted.

The words 'ongum Arunachalam' means ' rises high' or rises above others, and hence the words ' ongum Arunachalam endru ari ' ( know that  He shines exalted as Arunachala)  may also be taken to mean, know  that Arunachala is superior   ( to Chidambaram)!.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 08, 2014, 01:28:22 PM
2.   சத்திய சிற்சுக மன்றிப் பரவுயிர் சாராயிக்க
      மர்த்தவத் தத்வ மசியரு ணப்பொரு ளாமசலத்
      தரத்தங்  கனமது வாகுஞ்செவ் வாடக வாரொளியா
      முத்தி நினைக்க வருளரு ணாசல முன்னிடவே.
 
     On considering  ( the import of the name ) Arunachala, which bestows Liberation (Mukti) when (merely) thought of and which is lustrous ( like) red gold,(it is revealed that) the meaning of ( the three syllables) 'A- ru-n-a  is not only Existence-Consciousness-Bliss ( Satya-Chit-Sukha) but also that ( great vedic revealation) ' That Through Art' ( Tat-Tvam-Asi), which denotes the oneness of the Supreme and the soul ( Parajiva Aikya), and that the meaning of Achala is ghana( firmness, fullness, abundance or greatness).

Note:   When a Guru formally gives a mantra to His disciple.  He explains to him the meaning and significance of each syllable of the mantra and tell him the fruit to be gained b y meditating  upon that mantra.  In the same manner, in this  verse Sri Bhagavan has explained the meaning of each syallable in the  name ' Arunachala' and has revealed that mere thought of this name, will bestow libertion.   Therefore the name Arunachala is the mantra  which Sri Bhagavan has openly given to the whle world, so if any of His devotees wish to have a mantra they can confidently regard this name to be the mantra given to them by Him.


குறிப்பு:       சற்குரு ஒருவர் தன் சீடனுக்கு ஒரு மந்திரத்தை உபதேசிக்கும் போது , அம் மந்திரத்தின் ஒவ்வொரு அக்ஷரம் அல்லது த்வனிக்கும்  உட்பொருள் ஒன்றை அறிவித்து அம்மந்திரத்தை உச்சரிப்பதனால் அல்லது தியானிப்பதால் அடையும் பலனையும் கூறியருள்வது மரபு . இது ஓர் சற்குருவிடம் மநதிரோபதேசம் பெரும் முறை.   இங்கனம் உலக மாககுருவாகிய பகவான் ஸ்ரீ ரமணர் தனதடியார்கள் அனைவர்க்கும் மெய்யாகவே,சரியாகவே ஒரு மந்திரத்தை உபதேசித்துள்ளனரா என்று நோக்குங்கால், ஆம் அது  "அருணாசலம்" என்று பஞ்சாக்ஷர மந்திரோபதேசமே என நாம் கண்டுகொள்ள முடியும்.


     ஏனெனில், இப்பாடலின் மூலம் பகவான் அ,ரு,ண அசலம் எனற சப்தங்களுக்கு உட்பொருள் கூறியிருப்பதோடு இம்மந்திரத் தியானத்தால் நாம் அடையும் பலன் "முக்தி" என்றும் விளக்கியருள்கின்றார் .  எனவே ,உலகில் உள்ள எந்த ரமண பக்தரும் "அருணாசலம்" என்ற மந்திரத்தையே ஸ்ரீ ரமண பகவானிடம் பெரும் உபதேசமாகக் கொள்ளலாம் என்பதிற் றடையில்லை ஒரு தனிப்பட்ட சீடனுக்கென்றெல்லாமல் தன்னையடுத்த அனைவருக்கும் ஸ்ரீரமண பகவான் அளித்த உபதேசம் இதுவே.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 10, 2014, 01:06:07 PM
3.   அருணா சலத்திலுறு கருணா கரப்பரம
          னருணார விந்த பதமே
      பொருணாடு சுற்றமொடு வருணாதி பற்றியுள
          மருணாட லற்று நிதமுந்
      தெருணா டுளத்தினின லருணாடி நிற்குமவ
           ரிருணாச முற்று புவிமேற்
      றருணா ருணக்கதிரி னருணாளு முற்றுசுக
           வருணால யத்தி லிழிவார்.
 

     Those (mature souls) who-with a mind which always seeks the clarity ( of true knowledge or jnana), having given up the liking for the mental delusion of being attached to wealth, country, relatives, caste and so on -are longing for the Divine grace of the red Lotus-Feet of the Supreme Lord, the embodiment of Grace, who abides in Arunachala, will drown in the ocean of Bliss, having for ever attained ( His) grace, which is like the rays of the rising Sun, (their) ignorance having been destroyed in ( this very) world ( that is, in this very life time).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 12, 2014, 01:35:54 PM
 4.  அண்ணா மலையுனை யென்ணா  னெனவெனை
          யண்ணாந் தேங்கிட  வெண்ணாதே
      மண்ணா மலவுட லெண்ணா வகமென
          மண்ணா மாய்ந்திட வொண்ணாதே
      தண்ணா ரளிசெறி கண்ணா டொருகிறி
         பண்ணா தென்னிரு கண்ணாளா
      பெண்ணா ணலியுறு நண்ணா வொளியுறு
         வண்ணா லென்னக நண்ணாயே.


     O Annamalai (Arunachala)!  Do not think of letting me pine away looking upwards (in despair ) like one who has not  thought of you.   It is not proper (for you to allow me) to perish as earth by thinking the impure body, which is (composed of) earth , to be ? I ? O Beloved, ( who are clear), to my two eyes!  Without playing any trick (upon me ), look at me with your eyes , which are full of cool (refreshing ) compassion.  O Lord whose form is the light   (of consciousness) which transcends the forms of female, male and neuter! (Graciously) abide (and shine forth ) in my heart ( as the all transcending consciousness ?I-I?).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 13, 2014, 01:33:58 PM
5.  சீரான சோணகிரி சிரக்க வாழுஞ்
         சிற்சொருப னாமிறையே சிறிய னேன்றன்
     பேரான பிழையெல்லாம் பொருத்துக் காத்துப்
          பின்னுமிவன் பாழிதனில் வீழா வண்ணங்
     காரான கருனைவிழி கொடுப்பா யின்றேற்
          கடும்பவத்தி னின்றுகரை யேற மாட்டே
     னேரான துண்டோதாய் சிசுவுக் காற்று
          நிகரற்ற நலனுக்கு நிகழ்த்து வாயே.
 


O Lord , who is the form of  consciousness (Chit-Swarupa) and who shines gloriously as the great Sonagiri (Arunachala) ! Forgiving all the great wrongs of this insignificiant person ( myself) and protecting ( me) in such a way that I do not fall again into this void ( of worldly delusion or ignorance), bestow (upon me) the glance of (your) cloud-like ( ever showering ) grace.  If ( you do ) not ( do so) I will be unable to reach the shore ( or to be freed) from the cruel ( ocean of ) birth ( and death).  Tell me, is there anything equal to the unequalled good which a mother does to ( her) child?.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 16, 2014, 11:27:48 AM
 6.   காமாரி யென்றுநீ யன்பரா லென்றுமே
          கதித்திடப் படுகின்றா
       யாமாமெ யுனக்கிது வாமாவென் றையுறு
          மருணாச லேச்சுரனே
       யாமாயி னெங்ஙனந் தீரனே சூரனே
          யாயினும் வல்லனங்கன்
       காமாரி யாகுமுன் காலரண் சரண்புகு
          கருத்தினுட் புகவலனே.

O Arunachaleswara! You are always praised by ( Your) devotees as Kamari ( the destroyer of kama or lust).  Yes, Yes, (this is )true.(yet) I doubt , is the ( name) befitting You,  If it is befitting, how can Anangan ( the bodiless one, kama), though ( he is ) indeed a brave and valient person, enter a mind which takes refuge in the fort of the Feet of You, who is Kamari.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 21, 2014, 12:25:47 PM
 7.   அண்ணா மலையா யடியேனை
           யாண்ட வன்றே யாவியுடற்
       கொண்டா யெனக்கோர் குறையுண்டோ
           குறையுங் குணமு நீயல்லா
       லெண்ணே னிவற்றை யென்னுயிரே
          யெண்ண மெதுவோ வதுசெய்வாய்
       கண்ணே யுனறன் கழலிணையிற்
          காதற் பெருக்கே தருவாயே.

O Annamalai !  The very moment you took me as Your own,  You took possession of (my) soul and body. (Therefore) is there ( now) any shortcoming ( defect, want or grievance) for me?  (Since my shortcomings and virtues cannot exist apart from You) I will not think of them, my shortcomings and virtues but only  of You.  O my life  ( my) Real Self), whatever be ( Your) will, do that ( alone).  O beloved, Bestow ( upon me) only ever-increasing love for Your two Feet.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 24, 2014, 02:44:27 PM
8.   புவிக்குட் பொங்கிடும் புவிச்சொற் புங்கவன்
        புரிக்குட் புண்ணியன் சுழிக்குட் சுந்தரன்
      றவற்குச் சுந்தரஞ் சதிக்குற் பன்னனந்
        தலத்திற் புன்பலன் சழக்கிற் துன்புறுந்
      தவிக்குத் துஞ்சிடும் படிக்குத் தன்னுளந்
        தழைக்கத் தன்பத மெனக்குத் தந்தனன்
      சிவக்கச் சின்மயஞ் செழிக்கத் தன்மயஞ்
        செகத்திற் றுன்னுசெம் பொருப்புச் செம்மலே.

I  was born to the virtuous tapasvi Smundaram ( Sundaramaiyar) and to ( his) faithful wife Sundaram (Azhahammai) in Tiruchuzhi which among the towns of God (Siva kshetras) in the world is called Pongidum Bhuvi ( the surging place, that is, the place of the tank of surging holy water).  The Lord of the Red Hill ( Arunachala), who stands in the world so that consciousness will glow and so that the reality will flourish (in other words, so that Atma-vidya, the science of Self-Knowledge, will shine and flourish on earth), gave me His own state ( of Self-abidance?) with His heart overflowing with joy, in order that the miserable distress (of my life) in the world ( that is, the miserable distress of being ensnared )in the wickedness of the petty senses, would come to an end.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 27, 2014, 11:35:24 AM
9.  அம்மையு மப்பனு மாயெனைப் பூமியி லாக்கியளித்
     தம்மகி மாயையெ னாழ்கடல் வீழ்ந்துயா னாழ்ந்திடுமுன்
     னென்மன மன்னி யிழுத்துன் பதத்தி லிருத்தினையால்
     சின்மய னாமரு ணாசல நின்னருட் சித்தரமென்னே.
 

Having borne and tended me in the world in the form of (my) mother and father, before I fell and drown in the deep ocean of that worldly illusion(Maha-Maya) You entered my mind, pulled (me) and established (me) at your Feet ( or in Your state).  O Arunachala, who is of the nature of consciousness (chinmaya)!  What a wonder of Your Grace (this is )!
 
Note:  To be a mother or a father and to bear and tend a child is described here by Sri Bhagavan as ' am mahi-mayan' (that worldly illusion or Maya).  In this verse Sri Bhagavan says that Arunachala Himself gave birth to Him in the form of His mother and father, but that Arunachala then saved Him from falling in to the great Maya of this giving birth to a child.
 
குறிப்பு: அம் மகி மாயை :- தான் ஓர் அம்மையாகவோ, அப்பனாகவோ ஓர் சிசுவுக்கு ஆதலே பெரும் ஆழ்கடலாகிய மஹாமாயை யாகும்.  அருணாசலனே, தன் தாய், தந்தை வடிவில் தன்னைப் பெற்றெடுத்ததாகவும், ஆனால் அவ்வாறே தானும் ஓர் குழந்தைக்குப் பெற்றோனாவதாகிய பெருமாயையில் விழாதபடி அருணாசலனே ஆட்கொண்டதாகவும் கூறுகிறார் ஸ்ரீபகவான்.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 28, 2014, 05:47:11 PM
ஸ்ரீ பகவானருளிய அருணாசல பதிகம்
அஷ்டகங்களின் வரலாற்றுப் பாயிரம்
(எழுசீர் ஆசிரிய விருத்தம்)

1.   கருணையா லுயிரிற் கலந்தவா றாண்ட
         கருத்தனா மருணமா கிரீசன்
      கருணையா லென்னைக் கருணையா லென்னைக்
         கருணையா லென்னையென் றோவாக்
      கருணையா லுள்ளக் கருவனாய் மதியைக்
         கடாவலாற் றடுக்கலாற் றாது
      கருணையா லென்னை யாண்டநீ யெனவே
        கண்டனர் பதிகமட் டகமே.
                                                                             ஸ்ரீ முருகனார்


Because the great Arunagirisan ( Lord Arunachala), who is the doer ( karta), who by ( His) grace had taken (Sri Bhagavan) as His own by uniting ( with Him) in (His) soul, as the inner cause impelled ( Sri Bhagavan?s) mind by (His) unceasing Grace (with the words)  "Kaunaiyal ennai, Karunaiyal ennai, Karunaiyal ennai", He ( Sri Bhagavan) composed Patikam and Ashtakam ( beginning with the words ) You, who by ( Your) Grace have taken me as your own (Karunaiyal ennai anda ni).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on May 30, 2014, 01:19:13 AM

2.   ஈண்டவே தன்னை யிழந்ததெய் வீக
        ரமணமா முனிவர ருளத்தை
      யாண்டபே ரருணாசலசிவத் தந்தை
        யருட்பரா சத்தியா லரித்துத்
      தூண்டவே மேன்மேற் றோடறவந் தாதித்
        தொடையிலே யொவ்வொர்பா சுரமாக்
      காண்டலா லந்தக் காட்சியை நமக்குக்
         கண்டவா விண்டனர் தாமே.
                                                 ஸ்ரீ முருகனார்
 

When (His) Father, the great Arunachala Siva, who had taken as His own the great Muni, the divine Ramana, who had lost the (individual) self ( the ego) when He united (with Him), induced (His) mind by prompting (it) through the Supreme Power of Grace (Arul-Para-Sakti), He composed one verse after another in antadi concatenation, more and more (words) flowing un succession.  Of His own accord He related that experience to use as He saw it.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 02, 2014, 01:11:01 PM
ஸ்ரீ
3.  அருணாசல பதிகம்

1. கருணையா லென்னை யாண்டநீ யெனக்குன்
      காட்சிதந் தருளிலை யென்றா
   லிருணலி  யுலகி லேங்கியே பதைத்திவ்
      வுடல்விடி லென்கதி யென்னா
   மருணனைக் காணா தலருமோ கமல
      மருணனுக் கருணனா மன்னி
    யுருணனி சுரந்தங் கருவியாய்ப் பெருகு
       மருணாமா மலையெனு மன்பே.

SRI ARUNACHALA PADIGAM

If You, who by (Your) grace have  taken me as Your own, do not (now) graciously bestow upon me Your ( true) vision ( the  vision of Self or Atma-Darsana) what will be my condition if this body leaves ( me) after (my) suffering intensely ( like this) in the miserable world of darkness  (ignorance or mental delusion) longing ( for Your true vision) ? Can a lotus blossom without seeing the sun, O Embodiment of)  love called Arunamamalai ( the great Aruna Hill), where grace springs forth in abundance and gushes out as a torrent,(You) being the Sun to the sun ( the consciousness which illumines everything), can my mind-lotus blossom  without seeing Your True Vision
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 04, 2014, 04:05:31 PM
2.  அன்புரு வருணா சலவழன் மெழுகா
        யகத்துனை நினைந்துநைந் துருகு
     மன்பிலி யெனக்குன் னன்பினை யருளா
        தாண்டெனை யழித்திட லழகோ
     வன்பினில் விளையு மின்பமே யன்ப
        ரகத்தினி லூறுமா ரமுதே
     யென்புக லிடனின் னிட்டமென் னிட்ட
       மின்பதற் கென்னுயி ரிறையே.
       
O Arunachala, the form of love!  Having taken(me) as your own, does it befit ( You now) to ruin me by not bestowing love for You upon me, who am devoid of ( such) love by which I would think of You in the heart, soften and melt like wax in fire?  O Bliss resulting from love! O unsatiating Ambrosia welling up in the heart of (Your) devotees! What (is there for me) to say?  Your will is my will; that (alone) is happiness for me, O lord of my life!

3.  இறையுனை நினையு மெண்ணமே நண்ணா
       வெனையுன தருட்கயிற் றாலீர்த்
    திறையுயி ரின்றிக் கொன்றிட நின்றா
      யென்குறை யியற்றின னேழை
    யிறையினிக் குறையென் குற்றுயி ராக்கி
       யெனைவதைத் திடலெதற் கிங்ங
    னிறைவனா மருணா சலவெண முடித்தே
       யேகனா வாழிநீ டூழி.

Having by the rope of Your grace drawn me, who did not have (the least) idea to think of You, the Lord, You stood (determined) to kill (me) without (leaving even) a little life.  What wrong have I, (this) poor wretch, done (to you)? What little obstacle now (remains to prevent You from destroying me completely), Why to torture me thus, keeping ( me) half-alive?  O Arunachala, who are the Lord! Fulfilling (Your) intention (to destroy me completely) may You live for long aeons ( for all eternity) as the ( only existing ) one!

Note The words irai  uyir indri kondrida which are here translated as   'to kill ( me) without (leaving even) a little life',  also means  'to kill ( me) without (leaving a trace of the false distinction)  God and soul'.



Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 05, 2014, 06:46:48 PM
4.  ஊழியில் வாழு மாக்களி லென்பா
       லூதியம் யாதுநீ பெற்றாய்
    பாழினில் வீழா தேழையைக் காத்துன்
      பதத்தினி லிருத்திவைத் தனையே
    யாழியாங் கருணை யண்ணலே யெண்ண
      வகமிக நாணநண் ணிடுமால்
    வாழிநீ யருணா சலவுனை வழுத்தி
      வாழ்த்திடத் தாழ்த்துமென் றலையே.


What profit  did You gain from me ( by selecting me ) from among ( all) the people living in ( this) world ?  Having saved (this ) poor wretch ( myself) from falling into the void ( of worldly delusion or Maya), You kept (me) fixed at your Feet ( or in your state).  O Lord who is the ocean of grace!  When I think (of Your Supreme Grace and of my extreme unworthiness) I feel very great shame.  Glory to You, O Arunachla! My head bows down praising and adoring you!


5.   தலைவநீ யென்னைக் களவினிற் கொணர்ந்துன்
         றாளிலிந் நாள்வரை வைத்தாய்
      தலைவநின் றன்மை யென்னவென் பார்க்குத்
        தலைகுனி சிலையென வைத்தாய்
      தலைவநான் வலைமான் றனைநிக ராதென்
        றளர்வினுக்  கழிவுநா டிடுவாய்
      தலைவனா மருணா சலவுள மேதோ
        தமியனார் தனையுணர் தற்கே.


O Lord!  Having brought me (to you) by stealth (unknown to anyone), you have kept (me) till this day at Your Feet.   O Lord! (in reply) to those who ask ( me) what Your (real) nature is, You have made (me remain) like a head-bent statue (because the nature of God cannot be expressed in words being beyond the range  of the mind, speech and body).  O Lord!  So that I may not be like a deer (caught) in a net bring  about the destruction of my wearisome suffering!  O Arunachala, who are the Lord, who is (this) poor person (myself) to know what (Your) will is?
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 11, 2014, 03:18:44 PM
6.  தற்பர நாளுந் தாளினிற் றங்கித்
       தண்டலர் மண்டுக மானேன்
    சிற்பத நற்றே னுண்மல ரளியாச்
      செய்திடி லுய்தியுண் டுன்ற
    னற்பதப் போதி னானுயிர் விட்டா
      னட்டாதூ ணாகுமுன் பழியே
    வெற்புரு வருண விரிகதி ரொளியே
      விண்ணினு நுண்ணருள் வெளியே.


O Supreme Reality!  Though I have always remained at (Your) Feet, I am (still like) a frog ( remaining) at the stem of a lotus ( that is, I am still unable to know your true greatness).  If (instead) You make ( me) as a flower-bee which drinks the excellent honey of the state of consciousness (the state of true knowledge or jnana), there will be Salvation(that is I will attain Salvation).  O light of spreading red rays in the form of a Hill!  O Space of grace (the space of self or Atmakasa) more subtle (even ) than the (physical) space! (If you let me remain like a frog and do not make me like a flower-bee, and ) if ( in this condition) I leave (my) life at your divine lotus -feet, it will be forever a standing column of blame for you.
 
 7.  வெளிவளி தீநீர்  மண்பல வுயிரா
         விரிவுறு பூதபௌ திகங்கள்
     வெளியொளி யுன்னை யன்றியின் றென்னின்
        வேருயா னாருளன் விமலா
     வெளியதா யுளத்து வேறற விளங்கின்
        வேறென வெளிவரு வேனார்
     வெளிவரா யருணா சலவலவன் றலையில்
        விரிமலர்ப் பதத்தினை வைத்தே.

If the (five)elements-space, air, fire, water, earth and (all) material objects, which manifest as the many living beings are not other than you, the space of light ( the space of consciousness or chitakasa) who else am I (but You)? O Blemishless One!  Since You shine without  another in the heart as the space ( of consciousness) who am I who come out as another (that is, who am I who rise as  I am so-and-so)? O Arunachala placing (your) vast lotus-Feet on his head (on the head of this rising 'I' the ego), come out( and manifest  Yourself as the real 'I').
 
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 13, 2014, 01:11:07 PM
8.    வைத்தனை வாளா வையகத் துய்யும்
          வழியறி மதியழித் திங்ஙன்
      வைத்திடி லார்க்கு மின்பிலை துன்பே
         வாழ்விதிற் சாவதே மாண்பாம்
      பைத்தியம் பற்றிப் பயனறு மெனக்குன்
         பதமுறு மருமருதந் தருள்வாய்
      பைத்திய மருந்தாப் பாரொளி ரருண
         பருப்பத வுருப்பெறு பரனே.

Having destroyed (in me) the intelligence to know the way of making a living in the world, You have made (me) worthless.  If You keep (me) thus ( in this condition), it will not be happiness  for anyone ( for  me, for You or for the world) but only misery.  Death indeed is better than this (kind of ) life.  O Supreme who have taken the form of Aruna Hill, which shines on earth as the medicine for the madness (of desire for the world)!  Graciously bestow upon  me who, ( in spite of ) being possessed by the madness  of love for You), am deprived of the fruit ( of Jnana), the rare medicine  (of your grace) which will unite (me) with your Feet (that is which will make me one with your supreme state of Self).
 

9.   பரமநின் பாதம் பற்றறப் பற்றும்
        பரவறி வறியரிற் பரமன்
      பரமுனக் கெனவென் பணியறப் பணியாய்
        பரித்திடு முனக்கெது பாரம்
      பரமநிற் பிரிந்திவ் வுலகினைத் தலையிற்
        பற்றியான் பெற்றது போதும்
      பரமனா மருணா சலவெனை யினியுன்
        பதத்தினின் றெதுக்குறப் பாரேல்.

O Supreme (I am) the supreme (foremost) among those who do not possess the supreme wisdom to cling to Your Feet without ( having any other) attachment.  Make my actions cease,(taking them) as Your burden, (for) what will be a burden  to You, who sustain ( the whole universe)! O Supreme ! what I have gained by holding this world on my head (that is, by bearing the burden of samsara),  having let go of You, is ( now) enough (for me).  O Arunachala, who are the Supreme!  do not think hereafter of keeping me away from Your Feet (or state).

 
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 16, 2014, 12:52:34 PM
10.   பார்த்தனன் புதுமை  யுயிர்வலி காந்த
          பருவத மொருதர மிதனை
       யோர்த்திடு முயிரின் சேட்டையை யொடுக்கி
          யொருதன தபிமுக மாக
       வீர்த்ததைத் தன்போ லசலமாச் செய்தவ்
          வின்னுயிர் பலிகொளு மிஃதென்
       னோர்த்துய்மி னுயிர்க்கா ளுளமதி லொளிரிவ்
          வுயிர்க்கொளி யருணமா கிரியே.

I have seen a wonder,(this)magnetic Hill which forcibly  attracts the soul!   Having suppressed the mischievous (mental) activities of the soul who has thought of It(even)once, having drawn (that soul) to face towards Itself, the One, and having made it motionless (Achala) like Itself, It feeds upon that sweet (pure and ripened)soul.  What (a wonder) this is!  O souls! Be saved by thinking of this great Arunagiri, that destroyer of the soul ( the ego) who shines in the heart!

Note:  In this verse Sri Bhagavan reveals how Arunachala roots out the ego of those who think of It even once.  Having once been thought of, Arunachala works in the mind in such a way as to make the mind?s mischievous activities(cheshta)subside; then It draws the mind inwards to face Self, the one Reality, and there by makes the mind motionless like itself.  Knowing from His own personal experience the wonderful power that Arunachala has to make the mind?s activities subside, to draw its attention towards self and thereby to destroy it, Sri Bhagavan confidently declares in the last line of this verse,? O souls, Be saved by thinking of this  great Arunagiri, the destroyer of the soul who shines in the heart?.


11.  கிரியிது பரமாக் கருதிய வென்போற்
         கெட்டவ ரெத்தனை கொல்லோ
       விரிதுய ராலிப் பிழைப்பினில் விழைவு
          விட்டுடல் விட்டிட விரகு
       கருதியே திரிவீர் கருத்தினு ளொருகாற்
          கருதிடக் கொலாமலே கொல்லு
       மருமருந் தொன்றுண் டவனியி லதுதா
          னருணமா திரமென வறிவீர்.

Oh!   How many are those who like me have been destroyed by thinking this Hill to be the Supreme!  O people who are wandering about thinking of a means to give up the body, having given up the desire for this (worldly) life due to ( its) increasing misery, there is on earth one rare medicine which, when (merely) thought  of once in the mind, will kill (the ego) without killing ( the body)!  Know that it is indeed Aruna Hill!
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 17, 2014, 12:54:31 AM
ஸ்ரீ
4.  அருணாசல அஷ்டகம்


1.    அறிவறு கிறியென வமர்தரு மம்மா
         வதிசய மிதன்செய லறிவரி தார்க்கு
       மறிவறு சிருவய ததுமுத லருணா
         சலமிகப் பெரிதென வறிவினி லங்க
       வறிகில னதன்பொரு ளதுதிறு வண்ணா
         மலையென வொருவரா லறிவுறப் பெற்று
       மறிவினை மருளுறுத் தருகினி லீர்க்க
         வருகுறு மமயமி தசலமாக் கண்டேன்.
 
Ah(what a wonder)!  It stands quietly as if an insentient Hill,(yet) its action is mysterious-difficult for any one to understand!  (Listen to my experience) From (my) knowledgeless early childhood (that  is, from my early childhood when I knew no other thing), Arunachala was shining in my mind as that which is most great.(However) even when I came to know through someone that it was Tiruvannamalai, I did not realize the truth of It (that is, I  did not realize what Arunachala really is), ( But later) when having enchanted (my) mind, It drew me near, then I came near and saw It to be a Hill (achala).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 19, 2014, 01:06:40 PM

 2.    கண்டவ னெவனெனக் கருத்தினு ணாடக்
          கண்டவ னின்றிட நின்றது கண்டேன்
        கண்டன னென்றிடக் கருத்தெழ வில்லை
          கண்டில னென்றிடக் கருத்தெழு மாறென்
        விண்டிது விளக்கிடு விறலுறு வோனார்
          விண்டிலை பண்டுநீ விளக்கினை யென்றால்
       விண்டிடா துன்னிலை விளக்கிட வென்றே
         விண்டல மசலமா விளங்கிட நின்றாய்.


When I, scrutinized within the mind who is the seer (who saw thus) ?, the seer became non-existent and I saw  that which remained (namely the real Self).  The mind (the ego or I thought) does not (now) rise to say, ?I saw (the Self)?; (therefore) how can the mind rise to say, ?I did not see (the Self)? , Who has the power to reveal this ( the state of Self-experience) by speaking, when in ancient times (even) You (as Dakshinamurthi) revealed it only without speaking ( that is, only through silence)? Only to reveal  Your state (the true state of Self experience) without speaking (that is, through silence), You stood shining as a Hill (rising from) earth (to sky).
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 23, 2014, 02:00:32 PM
3.     நின்னையா னுருவென வெண்ணியே நண்ண
           நிலமிசை மலையெனு நிலையினை நீதா
        னுன்னுரு வருவென வுன்னிடின் விண்ணோக்
          குறவுல கலைதரு மொருவனை யொக்கு
       முன்னுறு வுனலற வுன்னிட முந்நீ
          ருறுசறுக் கரையுறு வெனவுறு வோயு
       மென்னையா னறிவுற வென்னுறு வேறே
          திருந்தனை யருணவான் கிரியென விருந்தோய்.

When I approach thinking of  You (the Supreme Reality) as a form, You stand as Hill on earth.  If one thinks of (or meditates upon) your form (Your real nature) as formless, one is like someone who wanders about the world in order to see the sky.  Therefore , instead of trying to meditate upon You thus),when without thinking one, thinks of Your (Real) form ( the existence-consciousness 'I am') (one's) form (or separate individuality) will cease to exist like a sugar-form placed in the ocean.  When I know myself, what else is my form (but you)? you, who  were existing as the great Aruna Hill, (alone) are (and I, the separate individual, am not).

Note:  "If oneself is a form (the body), the world and God will also be likewise.....", says Sri Bhagavan in verse 4 of Ulladu Narpadu.  That is, so long as we feel the name and form of a body to be 'I', we cannot know God as anything but a name and form.   Since meditation can be done only by the mind, and since the mind is that which feels I am the form of this body', meditation can be done only upon a form.  Since all thoughts are nothing but forms, even the thought that God is formless is itself a form.  Therefore it is impossible for the mind to do formless meditation or Nirguna-dhyana.  That is why Sri Bhagavan says in the second line of this verse, if one thinks of (or meditates upon) your form as formless, one is like someone who wanders about the world in order to see the sky".

How then is one to know God as formless, as He really is? Only if we remain without thought-without even the first thought 'I am this body, I am so-and so' can we realize God as formless.  How to remain thus without even the first  thought 'I',  The only way is to attend to Self, because when the attention is withdrawn from all second and third person objects and fixed on the mere feeling 'I', no thought can rise.  Such self-attention is what is denoted here by the words, "when without  thinking one thinks of  Your (Real) Form ( the existence-consciousness 'I am')".  When, by thus attending to 'I' one remains  without  thought , the form of the mind  ( the feeling 'I am this body') will cease to exist, and the formless reality of God or Arunachala will then be experienced as it is.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 24, 2014, 06:16:21 PM
4.    இருந்தொளி  ருனைவிடுத் தடுத்திட றெய்வ
          மிருட்டினை விளக்ககெடுத் தடுத்திட லேகா
       ணிருந்தொளி ருனையறி வுருத்திடற் கென்றே
          யிருந்தனை மதந்தொரும் விதவித வுருவா
       யிருந்தொளி ருனையறி கிலரெனி லன்னொ
          ரிரவியி னறிவறு குருடரே யாவா
       ரிருந்தொளி ரிரண்டற வெனத்துளத் தொன்றா
           யிணையறு மருணமா மலையெனு மணியே.

See, leaving  You (the real Self), who (always and everywhere) exist (as existence or Sat) and shine (as consciousness or chit), and seeking God, is only (like) taking a light, seeking darkness.

Only to reveal (the truth about) Yourself, who exist and shine (as the existence-consciousness "I am"), You exist as various form in each and every religion.  If people do not know You, who (thus) exist and shine (as 'I am'), they are only (like) the blind who do not have knowledge of ( the existence of ) the Sun.  O Gem (of self-shining consciousness) called the peerless great Aruna Hill, (graciously) exist and shine in my heart as one without a second!

Note: In truth, God or Arunachala ever exists and shines as 'I am' the reality of every individual.  Therefore, if an individual  ignores the ever-shining existence consciousness 'I am' which is the true form of God, seeks for God as a second or third person-as something other than himself, he is like someone who takes a light to seek for darkness.   Wherever   the  light is taken, darkness cannot be seen; similarly , so long as God is taken to be something other than oneself, He cannot be seen as He really is.  Since God can be known as He really is only when He is experienced in one?s own heart as "I am".  Sri Bhagavan   prays in the last line of this verse,.... (graciously) exist and shine (that is, graciously make yourself known) in my heart as one without a second  (that is, as the reality which is not other  than 'I').
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 25, 2014, 07:00:26 PM
5.   மணிகளிற் சரடென வுயிர்தொரு நானா
        மதந்தொரு மொருவனா மருவினை நீதான்
      மணிகடைந் தெனமன மனமெனுங் கல்லின்
        மருவறக் கடையநின் னருளொளி மேவும்
      மணியொளி யெனப்பிறி தொருபொருட் பற்று
        மருவுற லிலைநிழற் படிதகட் டின்விண்
      மணியொளி படநிழல் பதியுமோ வுன்னின்
        மறுபொரு ளருணநல் லொளிமலை யுண்டோ.

Like the string in (a garland of) gems, You alone exist as the one in each and every soul and in each and every one of the diverse religions (that is, You exist as the one self in every soul and as the one God in every religion).  Just as a gem is polished (on a grinding stone), if the mind is polished on the stone called mind (that is, if the mind attends to itself, the first person) so as to remove (its) flaws (the adjuncts or upadhis such as this or that), the light of your grace will shine forth (that is, the mind will shine devoid of adjuncts as the light of your grace, the mere consciousness 'I am'). (Then) just, as (the colour of any other object cannot affect) the light of a (coloured) gem, the attachment towards any other object will not approach (such a mind, which has been transformed into Self).  When the light of the sun falls on a photographic plate, can an image (thereafter) be impressed (upon it)? When the light of Arunachala, (similarly the sun of Self knowledge ) falls upon the mind, no image can thereafter be impressed upon it.  Other than you, the intensely lustrous Aruna Hill, is there (any) thing ( whose light can thus destroy the mind) or whose light can thereafter make an impression upon it)?

Note:  Two similes are used in this verse, namely that of a gem and that of a photographic plate.

When a gem is first dug out of a mine it will be full of flaws, which can be removed only when it is polished on a special grinding stone, and only when all the flaws are thus removed will the gem shine with its natural lustre.   Thereafter, the colour of no other object will be able to affect the lustrous colour of that gem; instead, the gem will cast its own light around it and make other objects shine with its lustre.  Similarly, when the mind always attends to second and third person objects, it will be full of flaws (adjuncts such as ' this ' or 'that', which are superimposed on the purelight of consciousness 'I am'), and these flaws can be removed only when the mind  is polished on the special grinding  stone called mind ( that is, only when the mind turns away from second the third persons and attends to itself, the first person, by enquiring  'who am I, the mind ?); only when all the flaws are thus removed, will the mind shine with its natural lustre as the mere consciousness "I AM".  Thereafter? Such as adjunct-free mind ( a mind which has thus been transformed into Self) will not be affected by anything in this world; instead, It will cast its own light on the whole world and will thus see the world as nothing but itself.

If the light from any object falls upon an undeveloped photographic plate, the image of that object will be impressed upon the plate.  But if, before the plate is developed, the brighter light of the sun then falls upon it, the image formed by the light from that object will be destroyed.  Similarly , the objects  of this world can be impressed upon the mind  in the form of tendencies or vasanas only so long as the mind has not been exposed to the light of Arunachala, the  sun of Self-knowledge.  But since there is no greater or brighter light that that of Self-knowledge , once Self-knowledge  has dawned, the mind becomes like a photographic plate which has been exposed to the sunlight and hence the objects of the world can no longer make any impression upon it.  Thus when Self-knowledge dawns all the vishaya-vasanas ( the tendencies or impressions formed by contact with sense objects) will be destroyed once and forever, and no fresh vasans can ever be formed thereafter.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 26, 2014, 04:29:54 PM
 6.  உண்டொரு பொருளறி வொளியுள மேநீ
        யுளதுனி லலதிலா வதிசய சத்தி
      நின்றணு நிழனிரை நினைவறி வோடே
        நிகழ்வினைச் சுழலிலந் நினைவொளி யாடி
     கண்டன நிழற்சக விசித்திர முள்ளுங்
       கண்முதற் பொறிவழி புறத்துமொர் சில்லா
     னின்றிடு நிழல்பட நிகரருட் குன்றே
       நின்றிட சென்றிட நினைவிட வின்றே.



You, the Heart , the light of consciousness ( or Self-knowledge), the One Reality, alone exist !  A wonderful power sakti exists in You as not other (than You).  From (that  sakti) series of subtle shadowy  thoughts (rise and ) by  means of ( the reflected light of ) consciousness in ( and due to) the whirl of destiny ( prarabadha)-and  (simultaneously) seen ( as) shadowy world-pictures, both inside ( on) the mirror of the thought-light ( or mind-light) and outside through the ( five) senses such as the eyes, just like a cinema-picture which exists (by being projected) through a lens.  O Hill of Grace, whether they (the world-picture) stop (appearing) or whether they continue (appearing), they do not exist  apart  from You.

Note:  Arunachala, the Self, is the only Reality that exists.  Yet in the Self there exists a wonderful Sakti, which is not other than the Self.  From that Sakti series of subtle shadowy thoughts seemingly rise due to the whirl of prarabdha and are illumined by the mind-light, the reflected light of self-consciousness.  Of all these thoughts, the first and root  thought  is the thought  'I' or I am so-and- so.  It is only this first thought (which is itself unreal) that sees all the other thoughts, which follow in its trail.  These other thoughts are seen by the first thought (the ego) as the names and forms of subtle world appearances within and as the names and forms of gross world-appearances outside.  These subtle world-appearances are seen within on the mirror of the mind, while the gross world appearances are seen outside by being projected through the lenses of the five senses.   But whether these world-appearances appear or cease to appear, they do not exist apart from Self.  Therefore, no importance should be given to either the appearance or disappearance of the world-picture, and Self alone should be attended to.

For a fuller explanation of this verse, refer to appendix? (a) of the Path of Sri Ramana-Part two.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 27, 2014, 01:42:20 PM
7.  இன்றக மெனுநினை வெனிற்பிற வொன்று
       மின்றது வரைபிற நினைவெழி லார்க்கெற்
     கொன்றக முதிதல மெதுவென வுள்ளாழ்ந்
       துளத்தவி சுறினொரு குடைநிழற் கோவே
     யின்றகம் புறமிரு வினையிறல் சன்ம
       மின்புதன் பிருளொளி யெனுங்கன விதய
     மன்றக மசலமா நடமிடு மருண
        மலையெனு மெலையறு மருளொளிக் கடலே.


If the thought 'I' (the ego or mind, the feeling 'I am this' or 'I am that ') does not exist, no other thing will exist.  Until that (that is, until the thought 'I' is found  to be non-existent ), if other thoughts rise,(one should enquire) To whom ( do they rise)? To me (then by scrutinizing) what is the rising -place of 'I? merge (within).  Diving within (in this manner), if one reaches the Heart-Throne, (one will become) verily the Sovereign under the shade of one umbrella.(that is, one will become the One non-dual Supreme Reality itself).  (Since the  thought 'I' will then not exist ) the dream ( of dyads or dvandvas) known as inside and outside), the two karmas (good karmas and bad karmas),  death and birth, pleasure and pain and darkness and light, will not exist, and the limitless  ocean of the light  of Grace called Aruna Hill, which dances motionlessly in the court of the heart ( in the form of the sphurana ('I-I'),  alone (will exist).

Note:   The expression the soverign under  the  shade  of one umbrella (oru kudai nizhal ko) in Tamil and eka chatradhipathi in Sanskrit ) is an idiomatic expression used to denote an emperor whose sovereignty is sole absolute.  Here it is used to denote the fact that whom one reaches the heart and attains self-knowledge, one will remain as the sole, absolute, non-dual Reality.  In that state of Self-Experience, the ego or ' I ' thought will be found to be non-existent, and hence everything else (which is a mere dream which can seemingly exist only if the 'I' thought seemingly exists) will also be found to be non-existent , and Arunachala, the adjunctles conscious 'I-I' alone will be found to be that which truly exists.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 29, 2014, 07:49:38 PM
8.  கடலெழு மொழிலியாற் பொழிதரு நீர்தான்
       கடனிலை யடைவரை தடைசெயி னில்லா
    துடலுயி ருனிலெழு முனையுரு வரையி
       லுருபல வழிகளி லுழலினு நில்லா
    திடவெளி யலையினு நிலையிலை புள்ளுக்
       கிடநில மலதிலை வருவழி செல்லக்
    கடனுயிர் வருவழி சென்றிட வின்பக்
      கடலுனை மருவிடு மருணபூ தரனே.


The water showered by the clouds, which rose from the ocean, will not stop, even if obstructed, until it reaches (its) abode, the ocean (similarly) the embodied soul ( the soul  which rises as 'I am this body') rises from You (O Arunachala) and will not stop, though it wanders ( or suffers) on the many paths which it encounters, until it reaches ( or unites with ) You.  Though it wanders about the vast sky, ( in that sky), there is not abode ( or place of rest) for  the bird; the place ( for the bird to rest ) is not other than the earth:(therefore) what it is bound to do is to go back the way it came.   O Aruna Hill, when the soul goes back the way it came it will unite with You, the ocean of Bliss.

Note:  An explanation of this verse is given in the opening pages of chapter two of the Path of Sri Ramana-Part Two.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on June 30, 2014, 11:08:24 AM
ஸ்ரீ
5. அருணாசல பஞ்சரத்னம்

1.  அருணிறை வான வமுதக் கடலே
    விரிகதிரால் யாவும் விழுங்கு - மருண
    கிரிபரமான் மாவே கிளருளப்பூ நணறாய்
    விரிபரிதி யாக விளங்கு.

Sri
5.  Arunachala Pancharatnam
(The five Gems in praise of Sri Arunachala)

O Ocean of Amrita ( the abrosia of immortality), which is the fullness of Grace!  O Arunagiri, the  Supreme Self(paramatma), who swallow everything ( the entire world-appearance) by the spreading rays ( of the Light of Self-Knowledge)! ( Graciously) shine as the Sun of Self knowledge which will make (my), mind-lotus which is swelling ( with love and ready to blossom) , blossom fully.


2.  சித்திரமா மிஃதெல்லாம் செம்மலையே நின்பாலே
    யுத்திதமாய் நின்றே யொடுங்கிடுமா --னித்தியமு
    நானென் றிதய நடித்திடுவை யாலுன்பேர்
    தானிதய மென்றிடுவார் தாம்.

O Red Hill ( Arunachala)! All this ( world-appearance), which is picture, rises, stands and subsides only in You.  Since Your  dance eternally ( in) the Heart as ( the Real Self), they ( the Sages or Jnanis ) say that Your name itself is Heart( Hridayam).

Note:  Just as the appearance and disappearance of a cinema-picture takes place only  on the screen , so the rising (creation), the standing ( sustenance) and subsidence (destruction) of the entire world-picture takes place only in Arunachala, the Self.  However, Arunachala exists eternally without undergoing and without being affected even in the least by these  seeming changes of creation, sustenance and destruction, dancing motionlessly in the Heart and as the Heart in the form of the pure, adjunctless consciousness 'I'.  Hence sages refer to  Arunachala, the  Self or Supreme Reality, by the name Heart.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on July 01, 2014, 04:43:12 PM
3.  அகமுகமா ரந்த வமலமதி தனனா
     லகமிதுதா னெங்கெழுமென் றாய்ந்தே --யகவுருவை
     நன்கறிந்து முந்நீர் நதிபோலு மோயுமே
     யுன்கணரு ணாசலனே யோர்.

 
Arunachala !  Having  scrutinized with that pure mind which is facing Self-wards(ahamukam) " where does this  " I" rise ?" and having ( thereby) clearly known the form ( or real nature )  of " I" one ceases to exist ( by merging) in You like  a river ( which merges and loses its form) in the ocean.  Know thus.


4.    வெளிவிடயம் விட்டு விளங்குமரு ணேசா
       வளியடக்க நிற்கு மனத்தா -- லுளமதனி
       லுன்னைத் தியானித்து யோகி யொளிகாணு
      முன்னி லுயர்வுருமீ துன்.


O shining   Arunesa, Having given up (attending  to) external objects ( second and third persons) and having meditated upon You ( the Self) in the heart with a mind which has become still by restraining the breath, the Yogi will see the Light ( of Self knowledge) and will attain greatness in You(by  thus uniting with You, the embodiment of all greatness)  Know this.

It's also be noted that Sri Bhagavan mentions breath-restraint here only as a means by
which   ( compare verse 16 of Upadesa Undiyar) the mind can make itself still.  By itself breath restraint is not a means by which one can see the true light of Self-knowledge; having become still by breath-restraint, the mind must then attend to Self in order to see the light of Self-Knowledge.
Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on July 02, 2014, 05:01:44 PM
 5.  உன்னிடத்தி லொப்புவித்த வுள்ளத்தா லெப்பொழுது
      முன்னைக்கண் டெல்லாமு முன்னுருவா --யன்னியமி
      லன்புசெயு மன்னோ னருணாச லாவெல்கு
      மின்புருவா முன்னிலா ழ்ந்தே.

O Arunachala, he who, with a mind surrendered to You and seeing You always , without (a sense of ) otherness loves everything as Your form, triumphs having Drowned ( and lost his individuality) in you ( the self), who are the form of bliss.

Note:  Though the subject on which Sri Bhagavan was asked to compose this verse was Karma and Bhakti, He has in fact described in this verse only the state of final attainment, for it is only in that state that one can  see you always " ( that is; at all times and in all states, including sleep ) and that one can " Love everything without otherness" ( that is, without feeling anything to be other than oneself) In verse 10 of Upadesa Undiyar Sri Bhagavan says that to remain subsided in the place of one?s rising ( that is in one?s source, the self ) is Karma Bhakti, Yoga and Jnana. Accordingly in this present verse He teaches that to drown for ever in Arunachala, the Self , is the most perfect form of Karma  and Bhakti.

 
  அருண கிரிரமண னாரியத்திற் கண்ட
  வருமறையந் தக்கருத்தே யாகு --மருணா
  சலபஞ் சகமணியைத் தண்டமிழ்வெண் பாவா
  லுலகுக் களித்தா னுவந்து.

Arunagiri-Ramana happily gave to the world through (these)pleasant Tamil venbas ( verses in venba metre) the 'Five Gems to Arunachala'.(Sri Arunachala Pancharatnam), which are ( a revelation of ) the precious import of Vedanta and which He ( first) composed in Sanskrit.

Note:  This verse was composed  by Sri Bhagavan as a concluding verse to the tamil version of Sri Arunachala Pancharatnam, and was adopted by Him from the concluding verse composed by Daivarata for the Sanskrit version.

Title: Re: Sri Arunachala Stuti Panchakam
Post by: Balaji on July 02, 2014, 06:51:02 PM
தனி
விருத்தம்

அரியாதியி தரசீவர தகவாரிச குகையில்
லறிவாய்ரமி பரமாத்தும னருணாசல ரமணன்
பரிவாலுள முருகாநல பரனார்ந்திடு குகையார்ந்
தறிவாம்விழி திறவாநிச மறிவாயது வெளியாம்.


Arunachalaramana is the Supreme Self(Paramatman) who blissfully exists as consciousness ( as the pure adjunctless consciousness " I am" ) in the cave of the Heart-lotus of ( all) different souls ( jivas) beginning with Hari.  When the mind melts with love and reaches the cave (of the heart) in which the benign Supreme dwells, the eye of (true) Consciousness will open and You will know (this) Truth, (for) it will (become manifest) reveal itself.

வாழ்த்து

வாழ்க வானரு ணாசல வண்பெயர்
வாழ்க வப்பெயர் வாய்துதி பஞ்சகம்
வாழ்க வாய்மலர் மாரம ணன்பதம்
வாழ்க வப்பத மன்னுநல் லன்பரே.
                                   
                                 --ஸ்ரீ முருகனார் Sri Muruganar

Glory to the beneficent  Name of Divine Arunachala! Glory to the Five Hymns ( Stuti Panchakam) which bear that name! Glory to the Feet of the Great Ramana who sang (these Hymns)!  Glory to the good devotees who are fixed at those Feet!


வாழி விருத்தம்
Verses of Praise

வாழி ஸ்ரீ ரமணஜோதி வள்ளலே வாழி வாழி !
வாழி  நீ கால மூன்றின் வரையரை கடந்தோய் வாழி !
வாழிநீ புவனகோடி வடிவுஎலாம் நிறைந்தோய் வாழி
வாழிநீ ஊழிவெல்லம் அதில்கெடா வங்கம் வாழி!

Glory  to Sri Ramana, the Giver of light! Glory! Glory! Glory to You who transcend the limitations of the three times ( past, present and future)! Glory!Glory to You, who pervade all the forms of the crores of universe! Glory to You, the ship which remains undestroyed in the flood of universal destruction (pralaya)! Glory!

2. வாழி ஸ்ரீரமணஞான வாரிதி வாழிவாழி !
    வாழி ஸ்ரீ ரமண நாம மநதிரம் வாழி வாழி !
    வாழி ஸ்ரீ ரமண மூர்த்தி வாழி என்பார் நீடூழி!
    வாழி நீ எம்மைக் காக்கும் மாககுரு ரமண வாழி!

                                                        --ஸ்ரீ சாது ஓம் Sri Sadhu Om

Glory to Sri Ramana, the ocean of Jnana!  Glory! Glory!  Glory to the Mantra of the Name of Sri Ramana! Glory !Glory! Glory for long  aeons to those ( devotees) who sing, " Glory to the form of Sri Ramana"!  Glory to You, the Great Guru Ramana, who protect us !  glory!