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Messages - Balaji

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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)!.


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!


அருணா சலம்வாழி யன்பர்களும் வாழி
    அக்ஷர மணமாலை வாழி.

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

பக்திக் கடலிற் படிந்து திளைத்தவருட்
சித்திக் கடலான சீரமணன் துய்த்தபர
மானுபவம் பொங்க வளித்தமண மாலைசிவ
ஞானசுகம் நல்க நமக்கு.

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).

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.

ஸ்ரீ அருணாசல அக்ஷரமணமாலை
(The Bridal Garland of Letters in praise of Sri Arunachala)



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).   


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.


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.


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.

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.


Why poor feeding in Ramanasramam is called Narayana Seva or service to God?
Why are poor fed before guests and residents in the ashram?

Lokamma narrates an incident in Ramana Smriti which addresses these questions ?Very often we found ourselves caught in the trap of out?moded customs and conventions that discriminated against the less fortunate, especially women and the lower castes. Bhagavan was strict in treating all equally. He often said, ?The Ashram does not see any differences. There are no un?touchables here. Those who do not like it may eat elsewhere. At Skandashramam there used to be the same trouble with mother. She would not give food to the man who brought us firewood. She would insist that I eat first, then she would eat and then the woodcutter could have the remnants left outside the Ashram. I would refuse to eat until the man was decently fed. At first she would not yield and would suffer and weep and fast, but I was adamant too. She then saw that she could not have her way in these matters. What is the difference between man and man? Am I a Brahmin and he a pariah? Is it not correct to see only God in all?? We were all astounded. The rebuke went deep into our hearts. We asked Bhagavan to make our minds clear and our hearts pure so that we would sin no more against God(Narayana) in man.?


 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.

 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 .

-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

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.

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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.

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 .

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).

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