Sri Arunachala Stuti Panchakam

n P A
At\ xv g\P
Sri Arunachala Stuti Panchakam
Word by word in English Meaning : Sri Sadhu Om Translation : Michael James
Sri Ramana Kshetra

(Kanvashrama Trust)
TIRUVANNAMALAI INDIA
Sri Arunachala Stuti Panchakam Published by Sri Ramana Kshetra, Kanvashrama Trust, Tiruvannamalai - 606 603. India
ArunachalaRamana Nilayam e-Mail : sadhuom@gmail.com
First Edition : 2007 Copies : 1000
Price : Rs.
Typeset and Printed by Aridra Printers, Bangalore-560 003. Phone : 080-23448815
Contents
Publisher's Note Introduction Sri Arunachala Mahatmiyam
a.
i iii
Sri Ramana Sadguru Dhyanam Sri Arunachala Stuti Panchaka Manbu Sri Arunachala Dhyanam Sri Arunachala Tattvam Deepa Darshana Tattvam
1 2 5 6 7
b. c. d. e.
Sri Arunachala Stuti Panchakam 1. 2. 3. 4. 5. Arunachala Aksharamanamalai Arunachala Navamanimalai Arunachala Padigam Arunachala Ashtakam Arunachala Pancharatnam Voice of Praise 21 101 119 146 169 178
i
Om Namo Bhagavathe Sri Arunachala Ramanaya
Publisher's Note
In continuation to our efforts to bring out word by word meaning of Sri Bhagavan Ramana's Verses (both in Bhakti and Upadesha) by Sri Sadhu Om (with explanatory Notes), after our publication of "Upadesa "Undiyar in 2004", we are happy to bring out "Sri Arunachala Stuti Panchakam" now. Arunachala the Hill, is the ever shining Presence of our Satguru Ramana. This gives us much needed satsang and protection for a devotee to escape from the wild attraction of the world. Our thanks are to Mr. N. Sankaran for his dedicated service to bring this book without error and also we thank Mr. Pandurangan, Aridra Printers for the earnestness to bring out inspite of various difficulties he faced. We place this humble offering at the Feet of Lord Arunachala so that all those who think of Him relish this book to their Heart and enjoy the subtle act of His Grace every moment. Arunachala Siva, Arunachala Siva Arunachala Siva, Arunachala! Arunachala Siva, Arunachala Siva Arunachala Siva, Arunachala!
Sept. 1st, 2007 Advent Day Tiruvannamalai Skanda Bhakta C. Rossi Kanvashrama Trust
iii
Introduction
Bhagavan Sri Ramana taught us that the only means by which we can attain the supreme happiness of true selfknowledge is atma-vichara self-investigation or selfenquiry which is the simple practice of keenly scrutinising or attending to our essential self-conscious being, which we always experience as I am. However, he also described this practice as the path of self-surrender, because we cannot truly attend to our real self without giving up our false individual self. Our individual self or mind rises by imagining itself to be a physical body, and it sustains its imaginary existence by constantly attending to thoughts or objects, which it experiences as other than itself. Without attending to otherness, we cannot continue imagining ourself to be this mind. Therefore when we turn our attention away from all otherness towards our own essential self, our mind will subside and lose its existence as a seemingly separate entity. Since our true nature is not thinking, doing or knowing anything other than ourself, but is just selfconscious being, we will become clearly conscious of our true nature only to the extent to which we willingly surrender our constantly thinking, doing and objectknowing mind. The reason why we think and know objects other than ourself is because we love to do so, and we love to do so because we wrongly imagine that we can obtain happiness thereby. Therefore we will surrender our thinking mind and remain as our true self-conscious being only when we understand that happiness does not exist in anything other than our own real self, and when our love just to be our real self thereby becomes greater than our love to think or know any other thing.
iv
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In other words, in order to succeed in our efforts to know our real self and thereby to surrender our false individual self, we must be consumed by overwhelming love for our own true self-conscious being. True bhakti or devotion is therefore the perfectly non-dual love that we should each have for our own real self or essential being. As Sri Bhagavan says in verse 9 of Upadesa Undiyar and verse 15 of Upadesa Tanippakkal:
By the strength of [such ananya] bhava [the attitude or conviction that God is not other than ourself], being [abiding or remaining] in sat-bhava [our natural state of being], which transcends [all] bhavana [imagination, thinking or meditation], is alone para-bhakti tattva [the true state of supreme devotion]. Since God exists as atma [our own real self or essential being], atma-anusandhana [selfcontemplation or self-attentiveness] is parama-isabhakti [supreme devotion to God].
Since God is our own real self, why does Sri Bhagavan praise and pray to him in many of these verses of Sri Arunachala Stuti Panchakam as if he were separate from himself? The truth is that long before he composed these hymns, Sri Bhagavan had lost his individual self and had thereby merged and become one with the absolute reality that we call God. As God or guru he composed these hymns to teach us by example how we should depend entirely upon the supreme power that we call the grace of God or guru. Why did he teach us to depend upon God or guru as if he were separate from ourself? When we rise as a finite individual self by imagining ourself to be a physical body, we thereby seemingly separate ourself from the one infinite reality, which is our own true self. The nature of our real self is infinite love, because we are in reality the
Introduction
fullness of perfect happiness, and hence we naturally love ourself. Therefore when we seemingly separate ourself from our own real self by imagining ourself to be a finite individual, we in effect separate ourself from the infinite power of our own true self-love. Because we have thus seemingly separated ourself from our own infinite power of self-love, we feel ourself to be an individual having only limited power, and we experience our true self-love in a distorted form as our desire for the many objects and experiences that we imagine will make us happy. As a finite individual self or mind, we feel that our own power is very limited, and hence we feel the supreme omnipotence of God to be other than ourself. God comes into existence as a separate being when we imaginarily limit ourself as a finite individual. Because we have seemingly separated ourself from the non-dual infinite reality, which is our own true self or essential being, that reality manifests as God, the supreme power of infinite love that controls this whole universe. When we remain as our real non-dual self, nothing other than ourself exists. But when we rise as separate individual by imagining ourself to be a material body, we perceive a seemingly external world, which is controlled by a power that we call God. Thus our individual self or mind, the world and God come into existence simultaneously, and each is as real as the other two. Therefore so long as we experience our mind to be real, God and his power of love or grace are equally real. Since we have imaginarily separated ourself from our own infinite power, as an individual we are now wholly dependent upon God, who is our own power of infinite self-love, but who now seems to us to be other than ourself. Hence, as Sri Ramana says in the thirteenth paragraph of Nan Yar? (Who am I?):
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Being completely absorbed in self-abidance, giving not even the slightest room to the rising of any thought other than self-contemplation, is giving ourself to God. Even though we place whatever amount of burden upon God, that entire amount he will bear. Since one paramesvara sakti [supreme power of God] is driving all activities [that is, since it is causing and controlling everything that happens in this world], why should we always think, it is necessary [for me] to act in this way; it is necessary [for me] to act in that way, instead of being [calm, peaceful and happy] having yielded to it [that supreme controlling power]? Though we know that the train is carrying all the burdens, why should we who travel in it suffer by carrying our small luggage on our head instead of leaving it placed on that [train]?
Everything that happens in our life (both in our external life as a body living in this material world and in our internal life as a thinking and feeling mind) happens only by the will of God, that is, by the love that he has for us as his own self. Since he is all-knowing, nothing can happen without him knowing it. Since he is all-powerful, nothing can happen without his consent. And since he is all-loving, nothing can happen that is not for the true benefit of all concerned (even though our limited human intellect may be unable to understand how each happening is truly good and beneficial). In fact, since he is the source and totality of all the power that we see manifest in this universe, every single activity or happening here is impelled, driven and controlled by him. As an ancient Tamil proverb says, avan arul andri or anuvum asaiyadu, which means except by his grace, not even an atom moves. What is the will of God? It is his love just to be. Since he is the infinite fullness of being, and since the nature of
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true self-conscious being is to love itself, because it itself is the infinite fullness of absolute happiness, what he truly loves is nothing other than his own natural state of being. Since he alone truly exists, he sees everything as his own being, and hence he loves us as his own self. Therefore his will is that we should remain only as our own unadulterated and perfectly happy self-conscious being, just as he does. Therefore everything that we experience in our life is shaped and regulated by his grace, which is the power of his infinite love for us his all-consuming love that we should just be as the true self-conscious being that is the real self both of himself and ourself. Hence, to experience the infinite happiness of being, we need do nothing other than to surrender ourself entirely to his all-loving and all-powerful will. As a finite mind, our power is very limited, and we are totally confused about the true nature of the reality, which is our own self. Therefore by our own power that is, by the power of this inherently confused mind we can never experience the absolute clarity of true selfknowledge. In order to experience that true clarity, we have to depend entirely upon the infinite power of grace, which is nothing other than that true clarity, and which always exists within us as our own real self that is, as our own perfectly clear self-conscious being, I am. So long as our mind tries to assert its own selfdeluded power, which is only a power to do, it can never experience the absolute peace and joy of just being. We will be able to experience that absolute peace and joy only when our mind entirely surrenders the confused and misleading power of its own self-deluded will, and thereby entirely depends instead upon the power of our true and essential being that is, upon the grace or clarity of our own self-consciousness, I am, which is the power just to be.
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Without heart-melting and all-consuming love for being, we will never agree to surrender ourself to it. So long as we desire to continue our present illusory and miserable existence as a finite individual, God will never force us to surrender ourself to him. However, by the supreme power of his own mere being, he will always be shaping our external life favourably and guiding us internally, gradually enkindling in us the clarity of true wisdom, which is the ability to discriminate and distinguish the real from the unreal, and thereby he steadily cultivates within us the true love to surrender ourself entirely to him. Though the true love that we require is the love for our own essential non-dual self-conscious being, I am, so long as we mistake ourself to be this thinking mind, we are seemingly separated from the real state of just being, which is our own true nature. Since our real state of just being is completely devoid of thinking, and therefore of the illusion of duality, which is created by thinking, as a thinking and duality-knowing mind we cannot avoid imagining our thought-free non-dual real being to be something other than what we now feel ourself to be. Therefore the love that our mind has for its own real state of just being is experienced by it as a love for something other than itself. Therefore in our struggle to return to our source, which is our own real self-conscious being, our love for being expresses itself as a mixture of non-dual love for our own being and dualistic love for God. To the extent that our mind subsides in our thought-free self-conscious being, we experience our love for being in its true nondual form of self-love, and to the extent that our mind is impelled by its own lingering desires to rise and be active, we experience our love for being in its dualistic form of love for God.
Introduction
ix
Since our mind is repeatedly fluctuating between varying degrees of non-dual self-attentiveness and inversely proportionate degrees of dualistic thinking, our love for being correspondingly fluctuates between its expression as non-dual self-love and its expression as dualistic love for God. Therefore in the life of any true spiritual aspirant, the non-dual love for self and the dualistic love for God will be intimately mixed, intertwined and blended togather, because in essence these two forms of love are both forms of the same single love just to be. The intermingling of these two forms of a devotees love for being is beautifully expressed by Sri Bhagavan in these verses of Sri Arunachala Stuti Panchakam. Some of these verses are very clear expressions of our non-dual love for our own essential being, while others appear to be expressions of love for God as a seemingly separate supreme power of love, grace and compassion. However, most of theses verses can be interpreted as an expression of either the non-dual form of love or the dualistic form of love, depending upon our state of mind as we read, sing or meditate upon them. Through these verses Sri Bhagavan has taught us by example how we must depend entirely upon God both in our external life, when our mind is active, and in our internal life, when our mind is subsiding into the depth of our own true being. When our minds are turned outwards, we must depend upon God as the all-loving power of grace, which is constantly reminding us of the need to turn inwards. And when our minds are turned inwards, we must depend upon God as the same all-loving power of grace, which shines within us as the peace and joy of our own silent being, and which thereby draws our mind ever deeper within by its own natural power of irresistible attraction.
Introduction
Whenever our natural state of peace is disturbed by the rising of thoughts, which are impelled by our deeprooted desires, we can calm that agitation by praying to God or guru in the manner in which Sri Bhagavan has shown us in many of these verses, which are heart-melting prayers for his grace. The importance of prayer as a tool in the practice of self-investigation and self-surrender is exemplified by Sri Bhagavan in these verses. God of course does not need to be told by us that we require his help, but that is not the true purpose of prayer. The purpose of prayer is to enkindle in our heart a sense of total dependence upon God. Since we cannot surrender ourself and attain the state of being merely by our own effort, we must learn to depend entirely upon God, because he alone can enable us to surrender ourself completely to him. Such is the importance of dualistic devotion and prayer in our struggle to subside in the true state of absolutely non-dual self-knowledge. But why did Sri Bhagavan choose to teach us the correct way of practising dualistic devotion by composing these verses addressed to and in praise of God or guru in the form of the holy mountain Arunachala? A clue to answer this question is given by Sri Bhagavan in verse 4 of Ulladu Narpadu:
If we are a form, the world and God will be likewise. If we are not a form, who could see their forms, [and] how? Can the sight [whatever is seen] be otherwise than the eye [the consciousness that sees it]? We, that eye [the formless consciousness I am], are the limitless eye [the infinite consciousness].
So long as we continue to separate ourself from our own reality by imagining ourself to be the form of a physical body, we cannot conceive of God except as a form.
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Until we experience him as our own real self, which is the formless and therefore limitless consciousness I am, we can know God only as a thought in our own mind, and every thought is only a form a mental image. Though we can imagine God to be formless, that imagination is still only a thought, which is a form that we have created in our own mind, so by imagining him thus we cannot experience his true formless nature. We can experience his formless reality only by turning our mind inwards and drowning it in the absolute clarity of our own self-conscious being, which alone is his formless reality. As Sri Bhagavan says in verse 8 of Ulladu Narpadu:
Whoever worships [the absolute reality or God] in whatever form giving [it] whatever name, that is a path [or means] to see that [nameless and formless] reality in [that] name and form. However, becoming one [with that reality], having carefully scrutinised [or known] ones own truth [essence or am-ness] and having [thereby] subsided [or dissolved] in the truth [essence or am-ness] of that true reality, is alone seeing [it] in truth. Know [thus].
Until we know our own formless reality, we cannot experience the formless reality of God, and therefore we can know him only as a form. All forms of dualistic devotion are directed to God as a form of one sort or another. But since God exists as an image in our mind, is it not sufficient for us to direct our feelings of dualistic devotion towards our own mental image or concept of God? Why did Sri Bhagavan choose to exemplify the practice of dualistic devotion by praising and praying to God in the physical form of Arunachala? If we prefer, directing our feelings of dualistic devotion towards our own mental image of God is sufficient. However, the aim of all forms of devotional
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practice, whether performed by mind, speech or body, is to focus our love upon the one absolute reality that we call God. Since our love is usually dissipated as innumerable desires for external objects or experiences, it is easier for us to withdraw it from all other external things by focusing it upon a definite name or form that we identify as God, rather than by trying to focus it upon a less definite concept of God. Knowing that it is easier for an habitually extroverted human mind to focus its love upon a definite name and form rather than upon a vague mental concept, Sri Bhagavan exemplified the practice of dualistic devotion by praising and praying to God in the name and form of Arunachala. Though God is omnipresent, we cannot actually experience him as such so long as we see this world of manifold objects and mistake it to be real. Everything is a form of God, because he is the one real substance that appears as all this multiplicity, but thinking thus will tend to dissipate our mind rather than to focus it upon one point. Therefore many of us will find that, to prevent our mind from being dissipated by this illusion of multiplicity, it is helpful to focus our love and attention upon one name and form of God that particularly attracts us. It is true that worshipping God in the form of a mountain may not appeal to all people, but that does not matter. In whatever form we wish to worship God, whether by mind, speech or body, if the aim of our worship is to gain the true love for our natural state of absolutely peaceful and therefore infinitely happy being, we can learn much to help us and guide us in our spiritual practice by meditating deeply upon the meaning of these verses. Because Sri Bhagavan composed these hymns in Tamil, appreciating the depth and richness of the meaning of these verses is not easy. Even many devotees whose
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mother tongue is Tamil need help in order to be able to appreciate the many different shades of meaning that are contained in these verses. Whereas we can clearly define the meaning of many of Sri Bhagavans philosophical verses, such as the verses of Ulladu Narpadu and Upadesa Undiyar, no one can define the meaning of many of his devotional verses, because the meaning we see in them at any time is a reflection of our then state of mind. Sri Sadhu Om, whose translations are published in this book, was perfectly qualified to interpret the many meanings contained in these verses, though he never claimed to have expressed all the possible meanings. In fact, he sometimes used to tell us that a new meaning for a certain verse had suddenly struck his mind, so this book probably does not contain all the meanings that he ever saw in any particular verse. The reason why Sri Sadhu Om was so well qualified to interpret these verses was not only that he was a great Tamil poet himself, nor that he had enjoyed many years of close literary association with Sri Muruganar, but was primarily because of the depth of his own devotion and the true spiritual experience that had been bestowed upon him by his sadguru, Bhagavan Sri Ramana. Before 1976, when I first met Sri Sadhu Om and came to be closely associated with him, he had already translated all the verses of Sri Arunachala Stuti Panchakam into English for the benefit of other friends. However, because I often asked him about the various meanings that he had explained for these verses, I was able to help him to improve the expression of these meanings in English, and I was able to note down certain fresh meanings that he explained to me. Almost every day I heard from Sri Sadhu Om a great wealth of profound explanations and insights into the
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teachings of Sri Bhagavan, so I was able to note down only a fraction of what he explained to me. Unfortunately, therefore, I did not make a note of all the meanings of Sri Arunachala Stuti Panchakam that he explained to me, but the insights that I gained by listening to him often come back to me, and when I think about them I am now able to understand what he told me with fresh clarity. Some of the explanations that I heard from Sri Sadhu Om were incorporated in a Tamil commentary on the first forty-four verses of Sri Arunachala Aksharamanamalai, which I helped one of my Tamil friends to compile from various sources that recorded his explanations. I hope that one day I may be able to complete compiling this commentary on the remaining verses, and that it may be published in both Tamil and English. During the lifetime of Sri Sadhu Om I compiled with his help and guidance a commentary in English containing many of the explanations that I had heard from him about Sri Arunachala Pancharatnam, and this was published in five issues of The Mountain Path from September 2003 to September 2004. A copy of this commentary is currently available on David Godmans website, and it may sometime be published as a small book. Though this present book does not contain detailed commentaries on the verses of Sri Arunachala Stuti Panchakam, it does contain word-for-word meanings for each verse, which will help reader to reflect more deeply over these words of Sri Bhagavan. If we think deeply and repeatedly about the meaning of his writings, we will each not only be able to understand his teachings with increasing clarity, but will also be able to cultivate and reinforce our love to practise his teachings. This is the true fruit of manana or musing upon the teachings of our sadguru, Bhagavan Sri Ramana. Michael James 23rd March 2007
K { Pu At\ t
n \S v
(Contemplation upon Satguru Sri Ramana)
A^ zu A x b { v x uUS UPP Q UP() }US P S n zvz vi Pso a ]u g \ u

A E Ax b A C { Hv Gx G uUS UPP BQ A Aru uru amaindu Jnana Arul iru nayanam ndi porul edu ena pondarkku pukkagam agi anbar
& \x K
the formless a (human) form who assumed Jnana grace two as (His) eyes with what is the Reality ? desiring to know to those who come a refuge being of (His) devotees
E UP }US P S n zv vi Pso J ]u v \
marul urum mayakkam neekkum maha guru Ramanamurti thiruvadi kannil otri chindayil dhyanam seyvam
of ignorance the delusion who dispels Maha Guru Ramanamurti (His) Holy Feet on (our) eyes touching in the heart let us meditate upon
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.
At\ xv g\P s Sri Arunachala Stuti Panchaga Manbu

(The Greatness of the five hymns to Sri Arunachala)
J{P i n S EPP \xP n S v ] o vS ][ P S vz vS PtP {P t\ n Phm i Pv{P u At\ xvg\P \ Axx xx} x . \x K u J {S G oru nangu enum peerless four marai nool of the Vedas
Sri Arunachala Stuti Panchaka Manbu
i En S C EP P \x P En S C v ] ox C S C ] I[P S xvzx C S C PtP {P
mudivu unarai kuraivu ilaiyam ulagor pugazh
the final import you have not understood ? it does not matter by the people of the world glorified
chatur yogamum any of the four Yogas unarai you have not understood ? kuvaivu ilaiyam Tirumal Siva Peruman panindu ilaio kuraivu ilaiyam Sivai Aingaran Kumaran tudithu ilaiyo kuraivu ilayam karunagara muni nayagan it does not matter Tirumal (Lord Vishnu) Siva Peruman (Lord Siva) you have not worshipped ? it does not matter Devi The five - armed one (Ganapati) Kumaran (Subramanya) you have not praised ? it does not matter the embodiment of grace the lord of Munis Sri Arunachala Ramanan with heart melting love which was graciously sung by
At\ n Arunchala Ramanan P Kk A v kanivu odu Arul thiruvai malar
Pv {P Ax B At\ xv g\P \ A Ax x C Ax x } Ax B A E
gati nayaga
the foremost path (of upasana) amudu the ambrsia of immortality m which is Arunachala stuti Arunachala Stuti Panchakam Panchakam mananam seya to recite (or reflect upon the meaning of) ariyin if you are able adhu that is podum sufficient indru now adhu that is podum sufficient nee adhu m You are That arivu the knowledge urave to attain
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).
At\ ] v
Sri Arunachala Siva Dhyanam
Pt nU PuU Pv{ Pt \] u.
Karur avamyk karudak gati-nalgum Aruchala Sivam dm.

u
Pn Bn B PuU Pv {S At\ ] Dx B karunai rnavam yk karudak gati nalgu Aruchala Sivam du m of grace the ocean being when thought of Liberation who bestows Arunachala Siva this is
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 above picture of the Hill was drawn by Sri Bhagavan with this verse written underneath).
Sri Arunachala Tattuvam (The significance of Arunachala) At\ uzx zvP[ P u [S zvu u {zu x {[S zv st x . Sri Arunachala Tattuvam
Buddhi aha-kram pulam-beida vngum Maddhi idayan-tn maraiya-vanum mlum Natta-variydu nala-kulaia annr & Sri Muruganar Maddhi-yoir amalai yinadu meyy.
& P
u
zv AP[P Gu K[S zv Cuu {zu Ax { S A zv J Astx buddhi aha-kram pulam-beida ngum maddhi idayan-tn maraiya-vanum mlum natta ariydu nala kulaia annr maddhi oir Amalai yinadu meyy the intellect (buddhi) the ego (ahankara) when they lament which shines forth the centre only the Heart (Self) Brahma and Vishnu to reach (they were) unable (their) pride order to subdue them between which shone forth of Annamalai the true significance
Deepa Darsana Tattuvam
The true significance of Annamalai (Arunachala), which shone forth between Brahma and Vishnu in order to subdue their 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) wu\ uzx Czu { v }zu zvu zu vP {UP zxu Pa_hPs P zv st a_hPs . P Deepa Darsana Tattuvam
Ittanuv nnm enu-madiyai nttap Buddhi idayatt porundi-yaha nkkl Adduvita mmei ahac-chuar-k gaibh Maddhi-yenum a malaic-chuar-k meyy. - Sri Bhagavan
u
Cz u { B G v }zxA zv Cuzu v AP {US B Azxu B AP _h PsP zv G Ast _h Ps ittanuv nn m enun madiyai nttap buddhi idayatt porundi aha nkku l adduvitam m mey aha chuar kgai bh maddhi yenum Amalai chuar k meyy this body alone 'I' is the sense having given up mind in the heart by giving attention to the 'I' (self-attention) through non-dual real 'I' the light is seeing of the world the centre which is on Annamalai the light (deepam) of seeing the true significance
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'.
Deepa Darsana Tattuvam
Note : In this verse, while revealing the true significance of seeing the light (Deepa darsana), Sri Bhagavan shows 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 Bhagavans teachings.
{ Ch G AUS uPz zv A "{ {' G Cuzv P]US EvUP AQ C sh z u]u At\ ]P Ea] wu\zv EsU Pm]S.
10
At\ Pz The Glory of Arunachala

{v US
1. Axu t\ u vP x u x] u v zu v v v |u t\ .
Nandi Vakku
1. Aduv talam Aru-chalam talam-yvi-num adikam Adu-bhmi-yin idayam-ai aduv-Siva nidayap Padiy-moru marumat-talam padiy-mavan adil Vadi-vnoi malai-y-nidam Aru-chalam enav.
u
Ax u At\ u AvP Ax Cu A Ax ] Cu v J z That (Arunachala) is verily talam the holy place (sthala) Aruchalam Arunachala talam holy places yvinum of all adikam is the foremost adu it is bhmiyin of the world idayam the heart ai know that aduv it is verily Sivan Shiva idayap padiym Heart-abode oru a marumat secret aduv
Sri Arunachala Mahathmyam
11
u v A Av v J |u At\ G
talam padiym avan adil vadivn oi malaiy nidam Aru-chalam enav
sthala the Lord He in that place abide of light as the Hill ever Arunachala named
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.
2.
Bv t\ u[ PzxUP v{s P v a\v \ zv mh{s ]] zv .
2.
di-Aru chalap-pr abhuta-ligat turuk-ko din mrgazhi-yil dirai-yaj jti-yezhum anai-ml munna-marar tti-vazhi paa-n Msi-siva rt-tiriy mau.
u
di Aruchala pr abhuta ligattu original Arunachala great wonderful of the lingam
Bv At\ Au [Pzx
12
E P Bv { P Bv Aa \v G D\ A Hzv mh { ] ] zv B
uru ko adi n mrgazhiyil dirai ach jti yezhum anai Ml mun amarar tti vazhi paa n Msi Sivarttiri ym mau
the form he assumed ancient day in 'Margazhi' Adirai that light who had risen the Lord Vishnu beginning with the Gods praised worshipped the day (month of) 'Masi' Sivaratri was
The ancient day, on which He (Lord Siva) assumed the form of Arunachala, the original, great and wonderful Lingam (which first rose as a column of Light), was Adirai in Margazhi (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
13
(December - January), which was the very day on which in ancient times Lord Siva, the Supreme Reality first manifested Himself in the form of Arunachala, the original Lingam.
] \
3. A[Q [SQ Pz u[P P u[Su P [S ]zu x [Q [SP Ph .
Siva Vachanam
3. Agi-yuru vyu-moi magu giri-ygat Tagal-aru-al ulagam tgu-vada kani Iguai-van siddhan-ena yenu-mena du Pogi-yoirum guhai-pal bhga-moen u.
u
A[Q E B J [S Q BP u[P A B EP u[SuS A C[S E ]zu G G Gx E agi uru yum oi magu giri ga tagal aru al ulagam tguvadaku ani igu uaivan siddhan ena enum enadu u in the form of fire though (I was) of subdued Light Hill as (my) remaining (now) due to (my) grace the world in order to protect moreover here I abide as a siddha ever within me
14
[Q J SP P Jk G E
pogi oirum guhai pal bhgam ou enu u
surging shine caves many enjoyments (bhogas) with know that
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 ever 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.
4.
G S uP P n P v ux xPs q t \ x.
4.
Ell ulagun tagai-yav viyall Poll vinaiga rua-mm puhaldu Ill dadu-vm eduka uall Ellr Aru chala-mm iduve.
u
ell ulagum tagai av viyal l poll all the worlds to bind their nature since vicious
G ES uP A C B
15
P n
vinaiga rua-mm
P puhal Dx du Cx Ax B Ill dadu-vm Gx Ps E B G B At\ Cx edu ka ual l el lr Aruchala-mm iduv
actions (karmas) are bondage (runam) the refuge they (the karmas) become nonexistent which seeing by is effulgent Arunachala this indeed!
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) nonexistent 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, 14th June 1926. Since it removes the cruel heap of sins from all the worlds, and since bondage becomes non-existent when
16
one sees it, it is (named) Arunachala (the Hill that destroys bondage)!. Pi P G EP[P Pmkkzx uu, (PUS) A u (P n) S. B Gu u]u Au P C S, Ax PUS PhQ Cu J v At\ S.
5.
Ezu Ps q Pzv y U Pv zu x u uu zug b USs h.
5.
Urut-teri yellai uu kau-al Karut-tin rak karudi-nl umm Varutta mudu varda vdnta Arutta vij-jnam rkkum um.
u
uru teri yellai uu ka uu al karuttin al ra karudin lumm varuttam udu varda vdnta arutta vij-jnam the form of visibility within the limit being if they see by mind from afar even if they think great difficulty without undergoing which cannot be attained of vedanta the import the supreme knowledge
E u G E Ps E B Pzv B y Pv B zu Ex u uu Azu gb
17
BUS Esh
rkkum um
by anyone will be attained
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 wherever 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.
6.
\ zu \U P\ wUP v \ \a ]U S \ n .
6.
Yja-nai mn-m ittala vsarku saru dkhai ydiyin iyu-men Psa-mil syuj-jiyam payak-kumm sa-nm enan aiyi-nn.
u
yjanai mnu three yojanas (around this Hill) m which extends for ittala this holy place (sthala) vsarku upon those who reside in su defects aru which remove dkhai initiation di and so on in iyum even without en my psam il which is devoid of attachment
\ B Czu \US B_ A wUP Bv C G \ C
18
\a] US D\ B G Bn B
Syujjiyam
Sayujya (the state of non-dual union with me) payakkumm truly bestow sa-nm the Lord enan aiyi-n by my ordinance n 'I'
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 so 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 SelfKnowledge. 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 th 13 July 1926.
u 7. G U Qh zu u UQ x
19
u w Pnzv[ P[QU S n \ P u u.
- Deviurai 7. Enum aavr anbark kirup-piam ittalan-tn Ponu-vr piarkkin nvun pun-maiyar panny tunni Onua dozhi-yun tyr uran-oru ganatti gagik Kun-uru aruai an kpa-ven tazhal vizhd.
u
G enum A AUS aavr anbark C Ch Cz u u US C E { x J Ex J w E J Pnzx iruppiam it talam tn ponuvr piarkk inn un punmaiyar pal ny tunni onu uadu ozhiyun tyr uran oru ganattu ever for righteous people and devotees the abode this holy place alone will perish to others harm who intend base people many diseases being afflicted with without leaving a trace will be lost of the wicked the power in a second
20
C[S A[Q S E An D\ P u u Devi Said : -
igu agi Kunu uru Aruai an kpa ven tazhal vizhd
here of fire a Hill whose form is Lord Arunachala the anger fierce fire do not fall into
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.
21
1. At\ A n
(The Bridal Garland of Letters in praise of Sri Arunachala)

zu ut no Q t |P u n Q ut iv i u u u P Pt P t P \x PvP At \ P k ] P .
& P
Taru rua-mai kira vali-nigar taruma khara-maa magizh-mlai Teru iya-tiru vaiyr teru-maral teiyap para-vudal poru-ga Karu kara-muni Rama riya-nuva gaiyi-nl soliyadu gati-yga Aru chala-mena aham yai-voum zhvr Siva-nula g-vr. - Sri Murganar
un Ano Q n B |P u A n Q
u taru arua-mai kira vali nigar tarum akhara maa magizh
rising (young) sun rays series which is like letters bridal joyful
22
u {i v Ai u u u P Pn BP n B EP \x Pv BP At\ G AP A Jk B ]S B H
mlai terul iya tiru aiyr terumaral teiyap paravudal
garland enlightenment who seek good devotees ignorance to dispel as a prayer
poruga
karukara the embodiment of grace muni muni Rama Ramana riyan Guru uvagaiyinl in (divine) ecstacy soliyadu sung gati refuge yga as a means Aruchalamena "Arunachalam" aham in the heart aivu awareness oum with zhvr those who sink sivanulagu Siva-loka vr will rule
Those who sink into the Heart with the thought Arunachala' - taking as a means this joyful Akshara - mana - malai (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 enlightenment will rule Siva-Loka (that is, they will become one with Lord Siva Himself).
Sri Arunachala Aksharamanamalai
23
At\ A n
P
At\ P n \U PtP Pnv P U P.
Aruchala vara-ka akshara maa-mlai sa Karu-kara Gaa-patiy kara-maruik kppy.

u
At\ S H A n \U Pt P Pnv P A P Aruchala vara ka akshara maa mlai sa Arunachala the bridegroom worthy of letters bridal garland so that I may offer
karu
kara Gaapatiy karam arui
of grace
the bestower O Ganapati hands by giving
kppy
protect
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.
At \] At \] At \] At \! At \] At \] At \] At \!
24

1. At \ P | Pzu t\.
1.
Aru chalamena aham ninaip-pavar Ahat-taiv raup-pi Aruchal.

u
Aruchalam ena aham ninaippavar ahattai vr auppi Aruchal 'Arunachalam' in the heart those who think the ego You root out O Arunachala
At\ G AP | APzu A At\
O Arunachala, You root out the ego of those who think 'Arunachalam' in the heart.
2.
AS_ u P } t\.
2.
Azhagu-sundaram-pl ahamum nyumu abin-nam yirup-pm Aruchal.

u
Azhagu Sundaram pl ahamum nyum uru abinnamy yiruppm Aruchal Azhahu Sundaram like I and You unite non-different may (we) be O Arunachala
AS _u AP } E A B C At\
25
O Arunachala, may I and You, like Azhahu and Sundaram, unite and be non-different.
3.
APS wzx PSP ] zu uP t\.
3.
Aham-pugun drt-tun aha-guhai siai-yi Amar-vitta denkol Aruchal.

u
Aham pugundu rttu un aha guhai siai yi amarvittadu enkol Aruchal (my) heart having entered having drawn Your heart cave prisoner as You have kept what (a wonder this is) O Arunachala
AP Sx Dzx E AP SP ] B Azux GP At\
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 this Grace of Yours)!
4.
BU P sh Pi Q zvk t\.
4.
ruk kvenai y-anai yaga-iil Akilam pazhit-tium Aruchal.

u
rukk enai anai for whose sake me did You take as Your own?
BUS B G Bsh
26
APi AQ zvk At\
aga-iil akilam pazhit-tium Aruchal
if you forsake (me) the world will blame (You) O Arunachala !
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.
C u zu k t\.
5.
Ippazhi tap-punai yninaip pit-ti Iniyr viu-vr Aruchal.

u
ipp pazhi tappu unai yn ninaippitti ini yr viuvr Aruchal this blame escape You why did You make (me) think of now who can leave O Arunachala
C u E H |zu C k At\
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) ?
27
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.
Dk u x u t\.
6.
ni-um annayil peri-daru puri-vi Iduv unad-aru Aruchal.

u
nium annay il peridu aru purivi iduv unadu aru Aruchal one's own mother than far more You, who are gracious is this Your Grace O Arunachala
Dk A C x A Cx Ex A At\
O Arunachala, who is far more gracious than ones own mother, (if You now forsake me) is this Your grace?
7.
E h xzv v t\.
7.
Unaiy mi duat-tinml Uudiy yirup-pi Aruchal.

u
unai mi du You cheat so that it may not run
E H Khx
28
Ezv Ev B C At\
uattin ml uudi y iruppi Aruchal
upon (my) mind firmly be (seated) O Arunachala
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.
F_ h xUPs hh[Qh PUPm ht\.
8.
rsu uam-vi dunaik-ka aa-gia Unnazha gaik-k Aruchal.

u
r suu uam vidu unai kau aagia unn azhagai ku Aruchal the world which wanders about (my) mind uninterruptedly You by seeing so that (it) may subside Your beauty show O Arunachala
F _ E hx E Psk Ah[Qh E AP Pmk At\
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.
29
9.
Gz v uUP i x s t\.
9.
Enai-yazhit tipp denaik-kala vviil Iduv mai Aruchal.

u
enai azhittu ippdu enaik kalav viil iduv mai Aruchal me destroying now me if You do not unite with is this manliness? O Arunachala!
G Azx Cx GU P i Cx Bs At\
O Arunachala, is this manliness, if You do not now unite with me, destroying me (my ego or the sense of individuality)?
10.
Hu UP UP xU PP t\.
10. ninda uak-kam enai-pia rizhukka Idu-vunak kazhag Aruchal.

u
H Cu EUP G CUP Cx n inda uakkam enai piar izhukka idu why this sleep me others when (they) are dragging away this
30
EUS AP At\
unaku azhag Aruchal
You does (it) befit O Arunachala
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.
IU P Pzv S uPzv t\.
11. Iymbulak kavar ahatti-nil puhumb Daha-tin ilaiy Aruchal.

u
I P APzv S x APzv } C At\ iym bula kavar ahattinil puhum bdu ahatil n ilaiy Aruchal the five senses the thieves (my) heart entered when in (my) heart were You not? O Arunachala
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.
J zu ` ux t\.
12. Oru-van mun-nai oit-tevar varu-vr Uns dyidu Aruchal.
31
u
J B E Jzx G E `x H Cx At\ oruvan m unnai oittu evar varuvr un sdu idu Aruchal the One who, are You unknown to who can come Your trick only it was O Arunachala
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.
K[P t\.
13. krap poru oppu-yar villi Unaiyr aivr Aruchal.

u
K[P J E C E A At\ kra poru oppu uyarvu illi unai yr aivr Aruchal the sound 'Om' the import of equal superior O You who are without You who can know O Arunachala
32
O Arunachala, import of the sound Om, unequalled and unsurpassed, who can know You (as You are)?
14.
J US z uu xPh t\.
14. Auvai-pl enak-kun aruait tan-denai uva dun-kaan Aruchal.

u
J GUS E A ux G Bx E Ph At\ auvai pl enakku un aruai tandu enai uvadu un kaan Aruchal mother like upon me Your grace to bestow me to take as Your own Your duty O Arunachala
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.
PsqUSU PstU PsoU Pq Pq u t\.
15. Kaukku kaai ka-inik kunaik Kuva devar-pr Aruchal.

u
PsqUS Ps B Ps kaukku kaai ka to the eye being the eye eye
33
C Ps E Pqx G? At\
ini k unai kuvadu evar pr Aruchal
without who sees You can see who see O Arunachala
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
34
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.
Pu Pu h Pu i t\.
16. Kntam irumbu-pl kavarn-denai vi-mal Kalan-den irup-pi Aruchal.

u
Pu C Px G h Px G Kk C At\ kntam irumbu pl kavarndu enai vi-mal kalandu en u iruppi Aruchal magnet iron as (like) attracting me without leaving united me with be O Arunachala
O Arunachala attracting me as a magnet attracts iron, be united with me and never leave me.
17.
Q Q QU Ph QT u t\.
17. Giri-yuru vgiya kirupaik kaal Kirupai-krn daruu-vi Aruchal. u

Q E BQ giri uru giya a Hill in the form of
35
Q Ph Q Tx A At\
kirupai kaal kirupai krndu aruuvi Aruchal
grace ocean of grace intensely (gracious) bestow grace O Arunachala
O Arunachala, Ocean of grace in the form of a Hill, being intensely gracious, bestow grace upon me.
18.
R [S[ Q o R \ t\.
18. Kzhm legu kia-roi mai-yen Kzh-maiyaip pzh-sei Aruchal.

u
R G[S Q J o G R \ At\ kzh ml egu kiar oi mai yen kzh-maiyai pzh sei Aruchal low high every where which shines of light gem my lowness destroy O Arunachala
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
36
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.
S zuU Sn ozu S t\.
19. Kua-mu aut-tenai gua-mip pait-t Guru-vuru vyoir Aruchal.

u
S Azx G Sn B ozx B S E B J At\ kuam muu auttu enai guam i paitu guru uru y oir Aruchal defects entirely having destroyed me with good qualities having endowed it enslave me the form Guru as who shine O Arunachala
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.
Tm Pso Pk hu Tua \u t\.
20. Krvt kai-yar kou-maiyi paa-daru Krnd-enai chrnd-aru Aruchal.
37
u
T Pso Pk C hx A Tx G \x A At\ kr vt kaiyar koumaiyil paadu aru krndu enai chrndu aru Aruchal sharp (those who have sharp sword-eyed ones) sword women in the cruelty so that I may not be ensnared graciously intensely me join with graciously O Arunachala
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.
Pg] g]U Pg\ [Q g\ t\.
21. Keji-yum vaji-yik koja-mum ira-gilai Ajalen y-aru Aruchal.

u
Pg] E g] B Pg\ E C [Q Ag\ kejiyum vaji i kojam um iragilai ajal though I humbly entreat (You) like a cheat even the least you do not show pity 'fear not'
38
G A At\
eny aru Aruchal
saying bestow grace O Arunachala
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.
P uUS Pi PU Pk\ u t\.
22. K daikku-mun kil puga-zhaik Ku-sei yd-aru Aruchal.

u
Px AUS E Pk C P Pk \x A At\ kdu aikkum un ku il pugazhai ku seiydu aru Aruchal unasked of giving your blemishless fame instead of blemishing bestow (your) grace O Arunachala
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.
P P \[ Psk P P t\.
23. Kaiyi-nir kani-yun meyrasa kouva Gai-vei koa-varu Aruchal
39
u
P C P E \ Psk EP P A At\ kai yinil kani un mey rasam kou uvagai vei koa aru Aruchal in (my) hand fruit your reality juice by drinking blissfully so that I may be intoxicated bestow grace O Arunachala
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.
Pim hi U PU PmiU PshV t\.
24. Koi-yi ai-yaraik kollu-naik kaik koegan vzh-vn Aruchal.

u
Pi Cmk Ai P E PmiUPsk G[V At\ koi iu aiyarai koll unai kaikou egan vzh-vn Aruchal a flag having hoisted devotees to kill You having embraced how can I survive O Arunachala
40
O Arunachala, how can I survive after embracing You, who has hoisted a flag (to announce your vow) to kill your devotees?
25.
P Snzu S UPU S \u t\.
25. Kpa-mil guat-ti kuiy yenaik-koak Kuai-yen seidn Aruchal.

u
P C Snzu S B G P S G \u At\ kpam il guat-ti kui i enai koa kuai en seidn Aruchal angerless one of (such) nature target as me that You have taken wrong what I have done O Arunachala !
O Arunachala, who are of angerless nature, what wrong have I done that You have taken me as the target (of your anger)? 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.
Pu [ Pn PhUPoz u t\.
26. Gau-tamar p-um karu-aim malaiy Kaaik kait tvi Aruchal
41
u
Pu Pn PhU Pozx B At\ Gautamar p-um karu-ai m malaiy kaaik kaittu vi Aruchal by Gautama praised of grace great Hill by bestowing (Your gracious glance) make (me) Your own O Arunachala!
O Arunachala, great Hill of Grace praised by Gautama, make me Your own by bestowing Your gracious glance (kataksha) upon me.
27.
\P [S[ Pv \\ zv ht\.
27. Sakala-mum vizhu-gu kadiroi yina-mana Jalaja-malart-tiyi aruchal.

u
\P [S Pv J C \\ Azvk At\ sakalamum vizhugu kadir oi yina mana` Jalajam alarttiyiu Aruchal everything which swallow rays bright sun mind lotus make (it) blossom O Arunachala
O Arunachala, sun of bright rays who swallow everything (the entire world-picture), make my mind lotus blossom.
42
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 daytime, 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 the 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.
\ ka \xn \u t\.
28. Spp un-nai chrn-dua vyn Snta-mip pvan Aruchal.

u
\k E sppu unnai food You
43
\x En \u B At\
chrndu uav yn sntam i pvan Aruchal
by depending upon was it (merely) to eat I a sadhu (religious mendicant) as came O Arunachala
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 satisfy my spiritual hunger by attaining union with You?)
29.
]zu[ S UPv zuz uu zv sv t\.
29. Sitta kuirak-kadi rastam-vait tamu-dav Yait-tia aru-madi Aruchal.

u
]zu S Pv Azu zx Au z v A v At\ sittam kuira kadir astam vait amuda vayait tia aru madi Aruchal mind in order to cool rays hands (hasta) by placing immortality gate open grace moon O Arunachala
O Arunachala, Moon of Grace, in order to cool my mind (which is being burnt by the fire of wordly desires),
44
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 Bhagawan generally did not use such imagery, the words amuta vay are here taken in their simpler sense to mean the gate of immortatity; that is, the gate of liberation, which is the state of bodilessness and deathlessness.
30.
^ zx| na \um ^ zu t\.
30. Srai-yazhittu-nir vamc cheid-aru Sraiyait-taru Aruchal.

u
^ Azx |n B \x A ^ Azx A At\ srai azhittu nirvam y cheidu aru srai ait-taru Aruchal glory destroying in nirvana establishing grace glory graciously bestow O Arunachala
O Arunachala, graciously bestow upon me the glory of Your grace, destroying my (worldly) 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
45
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.
_PUPh [Pa \n h[Pa _ vh[ Pt\.
31. Sugak-kadal poga solluar vaaga umm porun-dia garuchal.

u
_PU Ph [P \ En Ah[P _ vk A[S At\ sugak kadal poga soll uarvu aaga umm porundiu agu Aruchal ocean of Bliss so that (it) may surge up speech mind so that (they) may subside quietly be united there O Arunachala
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.
`x\ ua \v v \v UPm ht\.
32. Sdu-sei dennaic chdiya dini-yun Jti yuruk-k Aruchal. u

`x \x G sdu seidu ennai tricks by playing me
46
\vx C E \v E Pmk At\
chdiyadu ini un jti uru ku Aruchal
without testing hereafter Your light form show O Arunachala
O Arunachala, without testing me hereafter by playing tricks, show me Your form of light (Your true form of pure self consciousness).
33.
\i zuP i USm kk zuPm ht\.
33. Sep-pai viddai-ka ip-pai mayak-kuvi urup-pau viddai-k Aruchal

u
\i zu P Ci US mk E k zu Pmk At\ Seppai viddai kau viu urup pau viddai ku Aruchal the art of deception of learning having made me give up self-abidance the art reveal O Arunachala
ippai mayakku this world delusion
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.
47
The word uru, which literally means form, here means self or swarupa, ones own real nature. Hence, though in colloquial usage uruppadu 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.
\ } QUPs p t\.
34. Sr yenin-mei nr yuruhik-ka r azhi-vn Aruchal.

u
\ G } EQ Psp B A At\ sr yenil mei nry yuruhi kar u azhivn Aruchal You do not unite if body into water will melt tears river I shall drown O Arunachala
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.
\z u \ _k P x t\.
35. Saiye-nat tai sei-vinai suu-mall Uyvagai ydu-rai Aruchala.

u
\ G sai ena 'chai' saying
48
u \ _k A E P Hx E At\
tail seivinai suum all uy vagai du urai Aruchala
if You reject karmas done will burn instead to be saved the way what is tell O Arunachala
O Arunachala, if You reject me saying, chai, (the fruit of) the karmas done (by me in the past, present and future) will surely burn me, and what will be the way for me to be saved? Tell me.
36.
\x \} \ | _ u t\.
36. Solldu solin sollaa nillenu Summ virun-di Aruchal.

u
\x \ } \ A | G _ Cu At\ solldu soli n soll aa nill enu summ irundi Aruchal without saying saying You speech without be still (You) remained O Arunachala
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
49
of mind, speech or body, and You also remained still in such a fashion.
37.
\a _ _Ps k[Qi \ Pv t\.
37. Smbi-yic summ suka-mu dua-giil Solv en-gati Aruchal.

u
\ B _ _P Esk E[Qi \ G Pv At\ smbi i summ sukam udu uagiil sol vu en gati Aruchal idler like merely bliss enjoying if you sleep tell then what condition O Arunachala
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.
\[ Pmi \UP u \ vu t\.
38. Sauri-ya k-inaic chazhak-kaa dene Saliy dirun-di Aruchal.

u
\ Pmi \US sauriyam kinai chazhaku valour did You show defects
50
Ax G \x Cu At\
aadu ene saliydu irundi Aruchal
destroying when without moving You remain O Arunachala
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.
b Ph { v i| t\.
39. Jamali-yi k nnen nuu-diyl Ni-nin nuu-vn Aruchal.

u
b C Ph() { G Ev B {i | E At\ jamali il km nn en uudi l ni nin uuvn Aruchal a dog than who am worse I what strength by seek You can (I) attain O Arunachala
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 ?
51
40.
b x \ b uzu t\.
40. Jna mill-dun sai-y aar-vaa Jnan terit-taru Aruchal.

u
b Cx E B\ B u A b uzx A At\! jnam illdu un sai l aarvu aa Jnam terittu aru Aruchal knowledge without for You desire due to the weary suffering to put an end to knowledge graciously bestow O Arunachala
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.
c v {| t\.
41. Jimi-up nyum malarn-dilai yene Nrnin anai-yen Aruchal.
52
u
c } v G { | G At\ Jimiu pl nyum malarndilai yene nr ninanai en Aruchal bee like even You You have not blossomed saying in front stand why O Arunachala
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 blossmed (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 devotees heart to blossom with spiritual maturity ? Since Arunachala is the Sun to the sun, as said in verse-1 of Sri Arunachala Patikam, it is He alone who must make the devotees heart blossom.
42.
uzx u uzu uzx x t\.
42. Tattu-vam teriy dat-tanai yui Tattu-vam iduven Aruchal.

uzx ux uzu E
u tattuvam teriy dattanai yui
principles who did not know blemishful wretch You have taken possession of myself
53
uzx Cx G At\
tattuvam idu en Aruchal
principle this what O Arunachala
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.
u u uzx uz u Pmk t\.
43. Tn tn tattu-vam ida-nait Tn k-uvi Aruchal.

u
u u uzx Cu u Pmk At\ tn tn tattuvam idanai tn kuvi O Arunachala Self itself Reality this yourself reveal Aruchal
O Arunachala, Self (the consciousness, I am) itself is the Reality. Reveal this to me Yourself.
44. v Puz vPU PsPs h t\.
44. Tirumbi yahan-danai dina-mahak kak eriyu-men anai-yen Aruchal.

u
v AP u tirumbi yahan danai turning back the I
54
v AP Ps Ps u G G At\!
dinam aha ka k eriyum enanai en Aruchal
daily the inner eye see it will be known You said my O Arunachala
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 or vairagya, persistently scrutinize the feeling 'I' with an introverted attention; then only will you realize the truth that Self itself is the Reality.
45.
w Pzv i u t\.
45. Dramil ahatti i-yun tanai-yn Tirum-bavu n-aru Aruchal.

u
w C APzx C ui E v E A At\ dram il ahatt i i untanai yn tirumba vun aru Aruchal courage devoid of with a mind having sought You I have come back bestow grace O Arunachala
O Arunachala, having sought You with a mind devoid of courage I have come back (to You praying), bestow Your grace upon me.
55
Explanatory Note: O Arunachala, I sought you inwardly as the real Self, but since my mind lacked the necessary strength of desirelessness 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.
x h t\.
46. Tuppai vill ippiap pen-payan Oppida vyn Aruchal.

u
x A C C G Jh At\ tuppu aivu ill ip piapu en payan oppida vyn Aruchal vichara jnana without this birth what use to make worthy come O Arunachala
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.
y u P u t\.
47. Ty-mana mozhi-yar tyu-mun meyya-han Tyav yaru-en Aruchal.
56
u
y u E AP u A G At\ ty manam mozhiyar tyum un mey aham tyav aru en Aruchal those who are pure in mind speech in which (they) can merge Your reality self to make (me) merge bestow grace my O Arunachala !
O my 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.
u a \ a \ zu t\.
48. Deiva-men un-naic chrav yennai Chra vozhit-ti Aruchal.

u
u G E \ G \ Jzu At\ deivam enu unnai chrav yennai chra vozhitti Aruchal God as you when I sought refuge me completely you annihilated O Arunachala
57
O Arunachala, when I sought refuge in You as God (believing that you would protect me), You completely annihilated me.
49.
uh x{ ovPz vUP wzu t\.
49. Ta dua-nal tiru-varu idi-yahat Tiyak-kan trt-taru Aruchal.

u
uhx E { v |v AP vUP wzx A At\ tadu ua nal tiru-varu idi aha tiyak-kam trt-taru Aruchal without seeking found supreme divine grace treasure mental delusion graciously remove O Arunachala
O Arunachala, Supreme treasure of Divine Grace found without seeking, graciously remove my mental delusion.
50.
u k P {h mh u t\.
50. Dairiya mu-mun mei-yaha na-yn a-azhin dn-aru Aruchal.

u
u Kk E AP dairiyam um un mei aham courage with Your real self
58
{h umk Au A At\
na yn au azhindn aru Aruchal
when sought I wants become bereft of grace O Arunachala
O Arunachala, when I courageously sought and attained Self, your Reality, I became bereft of wants. (such is your) grace!
51.
umhm P Pmih mh t\.
51. To-aru kai-mei ka-id yenili-yn Naam vn-aru Aruchal.

u
umk A P Pmih G {mh B A At\ tou aru kai mei kaidy enil yn naam vn aru Aruchal touch grace hands body You do not embrace if I one who has lost shall be bestow grace O Arunchala
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.
uh Pz uh g\ uh h t\.
59
52. Ta-mil nya-hat ton-i yenu-san Da-mon ia-varu Aruchal u

uh C } APzuk J G \uh Jh A At\ tam il n yahat tu oni yenun sandam onia aru Aruchal who is devoid of defects You with me by becoming one ever bliss so that we may become united bestow grace O Arunachala
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.
{PUQh | i nPmk } t\.
53. Nagaik-kia milai-nin niya yenaiy-aru Nagai-yiup prn Aruchal. u

{PUS Ch C | {i G A {P Cmk } At\ nagaikku iam ilai nin niya yenai aru nagai yiu pr n Aruchal for laughter there is no room You who have approached me grace smile bestowing You should look at O Arunachala!
60
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 and 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.
{o {ih { } uq | t\.
54. Nilai nia nn yon-in Stu-v nin-anai Aruchal.

u
{s C {ih { J } uq | At\ n ilai nia nny onri ni stuv ninanai Aruchal shyness I did not have to approach as I becoming one you as a pillar stood O Arunachala
O Arunachala, I had no shyness to approach You of my own accord. (Hence) becoming one (with me) as I, you stood (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.
61
Note : The word nana may mean either of my own accord or as I, and hence both meanings are included.
55.
| zu }U Qk s t\.
55. Nin-neri yerit-tenai nk kiu-mun Nin-naru mazhai-pozhi Aruchal.

u
| G Gzx G } BUQk | A At\ nin eri yeritu enai nu kkium mun nin aru mazhai pozhi Aruchal of you fire burns me ashes reduces to before Your grace rain shower O Arunachala!
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.
}{ |u[P |k | t\.
56. Nn naap-puli nida-kai mayam Nin-riu nilaiy-aru Aruchal.
62
u
} { A |u P |k | A At\! n nn aa puli nida kai mayam ninrium nilaiy aru Aruchal You I to destroy by uniting ever blissful of remaining the state graciously bestow O Arunachala !
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.
57.
~sq sq {soh sn t\. Nu-uru vunai-yn vi-uru na-ia E-alai yiu-men Aruchal. u
nu uru unai yn vi uru naia e alai yium enu Aruchal extremely subtle form You I of space the form so that (I) may unite with of thought waves cease when O Arunachala
~s E E s E {soh Gs A C G At\
63
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.
u zu t\.
58. Nlai vai-yp pdaiya nen-an Mlai vaut-taru Aruchal.

u
A A u G A Azx A At\ nl aivu ariy pdaiyan enan ml aivu auttu aru Aruchal scriptural knowledge lacking an ignorant person my deluded knowledge graciously dispel O Arunachala
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.
{US{U SQ UQh P UP | t\.
59. Nekku-nek kurugi-yn puk-kia unaip-puha Nak-kan nin-anai Aruchal.

u
{US {US EQ UQh nekku nekku urugi yn pukkia melting more and more I when merged
64
E P {UP B | At\!
unai puhal nakkan ninanai Aruchal
You refuge unveiled You stood O Arunachala
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.
{\ US \U Pmi} \g \u t\.
60. Nsa-mil enak-kun sai-yaik k-in Msa seiyd-aru Aruchal.

u
{\ C GUS E B\ Pmi } \ \x A At\ nsam il enakku un saiyai ki n msam seiydu aru Aruchal who was devoid of love in me desire for you having roused You should not cheating bestow grace O Arunachala
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 this desire).
61.
{u P uzv im P{ t\.
61. Nain-dazhi kaniy nala-nilai padat-til Ni-yu ko-nalam Aruchal
65
{x A P B { C uzv {i EmP { At\
u naindu azhi kani l nalan ilai padattil

ni yuko nalam Aruchal
over ripe ruined for a fruit there is no use while in a ripe condition take eat good O Arunachala
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.
{vh xz uuU Psi uP U Pt\.
62. Non-di dun-anai tand-enaik ko-ilai Andaga nye-nak Aruchal.

u
{vhx E u ux G Psi nondiu unanai tandu enai koilai not perishing Yourself giving me if You do not take
66
AuP } GUS At\!
andagan n yenaku Aruchal
death You will be to me O Arunachala
O 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.
{UQ Pv uUQ US UQ} sh t\.
63. Nkkiy karudi-mei tk-kiy pakku-vam kkin d-aru Aruchal.

u
{UQ Pv uUQ US BUQ } Bsk A At\ nkkiy karudi mei tkkiy pakkuvam kki ndu aru by seeing by thinking body by touching mature having made may You graciously take (me) as Your own O Arunachala
Aruchal
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.
hu h t\.
64. Pai-ml vian-talai uiu munam-aru Pa-ida aru-puri Aruchal.
67
u
h u E C A h A At\ pai ml viam talai uu iu munam aru paida arupuri Aruchal possesses of delusion the poison reaches (my) head kills before grace so that (it) may possess bestow grace O Arunachala
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.
zus zv U P\ t\.
65. Prt-taru m1aap prt-tilai yenin-aru Prunak kr-solvar Aruchal.

u
zx A A zv G A EUS \ At\ prttu aru m1 aa prttilai enin aru pr unakku yr solvar Aruchal graciously see delusion to put an end to you do not see if graciously see You who can tell O Arunachala
68
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.
zxm k{ zuU Q zu u ut\.
66. Pittu-vi unai-nr pittank kinai-aru Pittam tei-marun daruchal.

u
zx mk E { zu BUQ A zu u x At\ pittu viu unai nr pittan kkinai aru pittam tei marundu Aruchal madness having removed you like madman you have made graciously grant madness which will clear away the medicine O Arunachala
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 gracious 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).
69
67.
v a\ v a\ v UP t\.
67. Bdiyi lunaic-chr bdiyi lenaic-chr Bdiyun anak-kn Aruchal.

u
v bdi fear C il devoid of E unai You \ chr who came to v bdi fear C il in G enai me \ chr unite with v bdi fear EUS unanakku for You H n why At\ Aruchal O Arunachala 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.
x { x h t\.
68. Pullai vdu-rai nallai vdu-rai Pullia vy-aru Aruchal.

u
A Hx E { pull aivu du urai nall base (impure) mind where tell good (pure)
70
A Hx E h A At\
aivu du urai pulliavy aru Aruchal
mind where tell when (it) possesses grace O Arunachala
O Arunachala, when Your 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 Arunachalas 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. n n n[P n n t\.
69. Bmaa m-manam praa maa-goap Praa maam-aru Aruchal.

u
n B n n P n n b maam m manam praa maam koa praa maam worldly tendencies which is mind for perfection tendencies so that (it) may acquire complete union
71
A At\!
aru Aruchal
graciously bestow O Arunachala
O Arunachala, graciously bestow upon me complete union with you, so that my mind, which is (a bundle of) worldly 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.
|z vh izvz u t\.
70. Peiar-ninait tiav piit-tizhut tanai-yun Perumai-yr aivr Aruchal.

u
|zvh izx Czu E A? At\!
peiar ninait tiav piittu izhut tanai un

perumai yr aivr Aruchal
name as soon as I thought of caught You drew Your greatness who can understand
O Arunachala
O Arunachala, as soon as I thought of Your name, You caught me and drew me to Yourself. Who can understand Your greatness?
71.
zu hh izu U Q t\.
71. Pit-tanam via-vip pip piit-tenaip Pia-nk kinai-yen Aruchal.
72
u
u h h B izx G BUQ G At\! pi tanam via vi pi y piittu enai pian kkinai yen Aruchal demon nature so that (it) may leave unleaving demon as possessing me demoniac You made what (a wonder this is) O Arunachala
O Arunachala, having possessed me as an unexorcisable demon in order to exorcise my demonnature (the ego), you made me a demoniac (one possessed by the demon of Your Grace). What a wonder this is!
72.
[Pi { h UP hUP t\.
72. Pai-koi ynn pai-ni vmal Pa-ukk ykk varuchal.

u
Pi B { C h UPk pai koi y nn pau ini vmal paukku tender creeper like I to cling to without so that (I) may not droop down a support to cling to
73
B P At\
y kk Aruchal
being protect O Arunachala !
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.
73.
i UQ uzu zx uzuU Pmi t\.
73. Poiyn mayak-kiyen bdat-taip pait-tun Bdat-taik k-inai Aruchal.

u
i B UQ G uzu zx E uzu Pmi At\ poi yl mayakki en bdattai paittu un bdattai kinai Aruchal magic powder with having enchanted my bodha having robbed Your bodha You revealed O Arunachala!
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.
US x m m h[Pm ht\.
74
74. Pkkum varavu-mil podu-vei yinil-aru Pr ak Aruchal.

u
US C x A mh Pmk At\ pkkum varavum il podu veiyinil aru pran ku Aruchal going and coming which is devoid of in the common space grace war-play show O Arunachala
O Arunachala, 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 or 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,
75
Sri Bhagavan describes it as the war play of grace (arulporattam). 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 in the next verse, where Sri Bhagavan uses the words "your splendour" to denote the ever unchanging state of Self.
75.
vP h { _Ps k t\.
75. Bhau-dika mmual paa-u nu-mun Bavisu-ka uav-aru Aruchal.

u
vP B Eh A { E _ Psk A At\ bhaudikam m ual pau au num un bavisu kaua aru Aruchal physical the body the attachment to having given up for ever Your splendour see so that I may be united with bestow grace O Arunachala
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.
vh} zvh s u t\.
76. Malai-marun dian malait-tia vv-aru Malai-marun di-oir Aruchal.
76
u
x Ch } zvh? A x B J At\ malai marundu ia n malaittiav aru malai marundu i oir Aruchal confusion medicine to give You need (you) hesitate? grace Hill medicine as who shine O Arunachala
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.
[Ps k zu zu u t\.
77. Mna-ko uu-bavar mnat-tai yazhit-tabi Mna-mil ld-oir Aruchal.

u
Psk E zu mnam kou uu-bavar mnat-tai attachment with of those who come the attachment
77
Azx A Cx J At\
azhittu abimnam illdu oir Aruchal
destroying attachment (abhimana) devoid of who shine O Arunachala
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.
g]i Pg]k[ Pg\ g] u t\.
78. Miji-il keiji-u koja vaivani-yn Va-jiy daru-enai Aruchal.

u
g]i Pg]k Pg\ A g]x A G At\ mijiil keijium koja vaivan yn vajiydu aru enai Aruchal if over whelmed who prays a person of little intelligence I am without cheating bestow grace on me O Arunachala
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.
P P P P Pzu t\.
79. Mkma nill-man mk alai-kalam gmal kt-taru Aruchal.
78
u
P C P A P BP Pzu At\ mkman illmal m ku alai kalam gmal kttaru Aruchal helmsman without great storm tossing ship so that I may not be graciously protect O Arunachala
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.
ii Pt ikz u{ ihU Ph t\.
80.
Mui-yai k mui-viut tanai-nr Mui-viak kaa-nilai Aruchal.

u
i Ai Pt i kzx A {
mui ai k mui viuttu anai nr
end beginning which are not known knot having untied mother like
79
i Ch Ph C At\
muivu via kaan ilai Aruchal
final goal to place duty is it not? O Arunachala
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.
UQ Pmk S Puz yUQ nu t\.
81. Mk-kilan mun-ku muku-ram gdenai Tk-ki yaaind-aru Aruchal.

u
US C Pmk S BPx G yUQ Anx A At\ mkku ilan mun kum mukuram gdu enai tkki aaindu aru Aruchal a noseless man in front of held a mirror instead of being me lift embrace graciously O Arunachala
O Arunachala, instead of being (like) a mirror held before a noseless man, graciously lift and embrace me.
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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 devotees defects; He should uplift the devotee by removing his defects and should make him One with Himself.
82.
82.
Pz v n P vh t\. Mei-yagat tin-mana men-mala raaiyil-nm Mei-kalan diav-aru Aruchal. u

mei yagattil mel mana malar aaiyil nm mei kalandia aru Aruchal body in the house soft mind flower on the bed we reality so that (we) may unite bestow grace O Arunachala
APzv An { Pvh A At\
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.
83.
vk a \x} t\. Mnml tzhn-diu melli-yar srn-du Mnmai-yu anai-yen Aruchal. u

mnml more and more
81
uvk \x } E G At\
tzhndium melliyar srndu mnmai yuanai en Aruchal
who are humble tender natural devotees by uniting you greatness have attained what (a wonder this is) O Arunachala
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.
zus xs \ UQ t\.
84. Mai-maya nt-taru maiyin luna-du Mai-vasa mk-kinai Aruchala.

u
}zx A Ex Es \ BUQ At\ mai mayal nttu aru maiyinl unadu umai vasam kkinai Aruchala dense delusion removing of grace with the magic paste Your Reality You have brought (me) under the sway of O Arunachala
82
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.
mh izu mh {mh i t\.
85. Mo-ai yaiitte-nai vea veiyiln Na-am inai-yen Aruchal.

u
mh Aizx G mh } {mh Bi G At\ moai aiitu enai vea veiyil n naam inai en Aruchal having shaved me in the open space You the dance danced what O Arunachala !
O Arunachala, having shaved me (of all my deeply rooted tendencies or vasanas), you danced your dance (as I-I) in the open space (of self). What a wonder this is!
86.
P uzx P zx Pw t\.
86. Mhan tavirt-tun mham vaittu-men Mhan-tryen Aruchal.

u
P mham desire
83
uzx E P B zx G P w G At\
tavirttu un mham vaittu en mham try en Aruchal
dispel of You desirous and make of mine desire fulfil my O Arunachala
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 ever increasing love for You.
87.
U P vu u t\.
87. Mouni-yyk kapl malar dirun-dl Mauna-mi dm Aruchal.

u
B P x Cu Cx B At\ mouni y ka pl malardu irundl maunam idu m Aruchal silent stone like without responding if (You) remain silence this will (it) befit O Arunachala
84
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.
88.
so mi zu ut\. Yava-nen vyin ma-inai yai Yen-pizhaip pozhitta dAruchal. u

yavan en vyil mainai ai en pizhaipu ozhittadu Aruchal who in my mouth mud by putting my living ruined O Arunachala
G so Ami G Jzux At\
O Arunachala, who (was it but You that) ruined my living by putting mud in my mouth ? Note : Putting mud in ones mouth is a Tamil idiom meaning to deprive one of ones 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. u v mi P Psh ut\.
89. Yrumai yden madiyi-nai marui Yevar-koai koa daruchal
85
u
Ax G v mi G P Pshx At\ yrum ai ydu en madiyinai marui yevar koai koadu Aruchal anyone unknown to my mind having enchanted who stole away O Arunachala
O Arunachala, who (was it but You that), unknown to anyone, enchanted and stole away my mind?
90
n zu \[ Pu zvha \ t\.
90. Ramana-nen urait-tn rsa kode-nai Ramit-tiac cheyav Aruchal.

u
n G E zu \ Px G zvh \ At\ Ramanan endru uraittn rsam kodu enai ramittia cheya v Aruchal 'Ramanan' I said without taking offence me to make happy come O Arunachala
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.
86
91.
P mi zvk t\.
91. Rppaha lill veu-vei vttil Ramit-tiu vmv Aruchal.

u
P C mi zvk At\ r pahal ill veu vei vttil ramittiuvm v Aruchal night day which is devoid of empty space in the house let us enjoy come O Arunachala
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 limitations 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.
m] zu v mh m]zu n ht\.
92. Lakshi-yam vait-taru astiram v-enai Bakshit-ti pran daruchal.

u
m] lakshiyam target
87
zx A Av mk G m]zu nk At\
vaittu aru astiram vu enai bakshitti prandu Aruchal
taking as grace arrow releasing me You devoured along with breath O Arunachala
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.
} P t\.
93. Lban yiha-para lbami lenai-yuu Lba-men nu-anai Aruchal.

u
} CP C G E G E At\ lbam n yiha para lbam il enai yuu lbam en uanai Aruchal gain You are here hereafter gain who has no me by obtaining gain what did You obtain O Arunachala
88
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. i \ u i vk v t\.
94. Varum-bai solilai vanden pai-yaa Varun-diun talai-vidi Aruchal.

u
i \ x G i A vk E uv At\ varumbai solilai vandu en pai aa varundiu un talaividi Aruchal to come did You not tell having come my measure to give suffer Your fate O Arunachala
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 spiritually and materially.
95.
PUS u t\.
95.
Vven aham-pukkun vzh-varu anyen Vzh-vizhan dn-aru Aruchal.
89
u
G AP US E A A G Cu A At\ v enu aham pukku un vzhvu aru an en vzhvu izhandn aru Aruchal saying come heart enter your life (You) bestow the very moment my life I have lost bestow grace O Arunachala
O Arunachala! The very moment that, (selecting me by) 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.
mii Pmh mih x mih t\.
96. Viiil kaha-mm via dunai-yuyir Via aru-puri Aruchal.

u
mii Pmh B mihx E viiil kaham m viadu unai if (You) leave it will be an affliction without leaving You
90
E mih A At\
uyir via aru puri Aruchal
life so that (it) may leave bestow grace O Arunachala
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.
km jzx kUS kPm i t\.
97. Vuvi rt-tua vu-pukkup paiya-vun Vuk inai-yaru Aruchal.

u
k mk Dzx E k US E k Pmi A At\ vu viu rttu ua vu pukku paiya un vu kinai aru Aruchal home dragging (me) out of heart abode entering stealthily Your home You revealed grace O Arunachala
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 is used three times in this verse can mean house, home, abode or Liberation.
91
98.
mh \ zvh x m hUP t\.
98. Vei-vin unseyal veut-ti dun-naru Vei-vi enaik-k Aruchal

u
mh E \ zvhx E A mk G P At\ vei vin un seyal veuttidu un aru vei viu enai k Aruchal I have openly disclosed Your act without resenting Your grace openly shower me save O Arunachala
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.
u uzu [S u t\.
99. Vdn tatt vaa viagum Vdap poru-aru Aruchal.

u
uuzu A [S u vdntatt vu aa viagum vda poru in Vedanta another without which shines the reality of the Vedas
92
A At\
aru Aruchal
graciously bestow O Arunachala
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. u zu zum Si zu hu t\.
100. Vaidalai vzhtt vait-taru kuiy Vait-tenai vi-daru Aruchal.

u
u zu zx Am Si zx G hx A At\ vaidalai vzhtt vaittu aru kuiy vaittu enai vidu aru Aruchal abuse as praise taking grace as a subject taking me graciously do not forsake O Arunachala
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.
93
101. A U P zu t\.
101. Ambuvil lipl anburu vunil-enai Anbk karait-taru Aruchal.

u
A C B A E E G A P zx A At\ ambu il li pl anbu uru unil enai anb karaittu aru Aruchal in water ice like of love the form in You me as love graciously melt O Arunachala
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.
94
102. An sn mPso mh u t\.
102. Aruaiyen ea yn aru-kai panun Aru-valai tap-pum Aruchal.

u
An G Gsn A Pso mh E A u At\ aruai yenu ea yn aru kai pan un aru valai tappum Aruchal of arunai as soon as I thought I grace trap (I) was caught your grace net can (it) fail O Arunachala
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. ]vz umha ]v Pmia ]m ksh At\.
103. Cindit taru paac cilan-dip kai Ciai-yi u-anai Aruchal.

u
]vzx A h ]v cinditu aru paa cilandi having decided grace that I should be trapped a spider
95
Pmi ]mk Esh At\
p kai ciaiyitu uanai Aruchal
like entwined imprisoned You fed O Arunachala
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. Ak [P u U P h t\.
104. Anboun nmak anbar-dam anbaruk Kan-ban yia-varu Aruchal.

u
A Jk E { P Au AUS A Bh A At\ anbu ou un nma k anbardam anbaruku anban yia aru Aruchal love with Your name who hear of the devotees of the devotees a devotee so that I may become bestow grace O Arunachala
O Arunachala! Bestow (Your) grace so that I may graciously become a devotee of the devotees who hear Your name with love.
105. G w U Pzx} { u t\.
96
105. Enplun dnarai yinbuak kttun Ennum vzhn-daru Aruchal.

u
G w C E Pzx } G{ u At\ en plum dnarai yinbu ua kttu n ennum vzhndaru Aruchal me who are like helpless devotees bliss to (so that they) obtain protecting You for ever graciously live O Arunachala
O Arunachala! Graciously live for ever protecting helpless devotees like me (in such a way) that they attain Bliss.
106. G Pu \P \ P t\.
106. Enburu kanbar-tam inso-ko seviyumen Pun-mozhi koa varu Aruchal.

u
G ES A u C \P \ G enbu uruku anbar tam in soko seviyum en punmozhi bones melt of devotee sweet words which have received even (your) ears my poor words
97
P A At\
koa aru Aruchal
may (they) graciously accept O Arunachala
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. u \ {\ zu h t\.
107. Pou-maiym bhdara pun-solai nan-solp Pout-taru iham-pin Aruchal.

u
u \ { \ zx A Ch At\ poumai ym bhdara pun solai nan sol pouttu aru iham pin Aruchal forbearance which is Hill poor words good as praises forbearing with graciously bestow wish (whatever you wish) hereafter O Arunachala
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
98
Hill, bear with my unworthy prayers, regarding them as worthy praises, and then bestow Your grace upon me in whatever way You wish.
108. zu t\ n ou t\.
108. Mlai yait-taru chala Ramaa-ven Mlai yain-daru Aruchal.

u
Azx At\ n G Aox A At\ garland having bestowed AruchalaRamaa Arunachalaramana en my mlai garland aindu aru graciously wear Aruchal O Arunachala mlai yaittu
O Arunachalaramana, having bestowed upon me the garland (of your grace), graciously wear my garland (this Bridal Garland of Letters), O Arunachala.
At \] At \] At \] At \! At \] At \] At \] At \!
Aru chala Siva Aru chala Siva Aru chala Siva Aru chal! Aru chala Siva Aru chala Siva Aru chala Siva Aru chal!
zx At \ P A n .
99
Aru chalam vzhi Anbar gaum vzhi Akhara maa mlai vzhi.
u
At\ AP A n Aruchalam vzhi anbargaum vzhi akhara maa mlai vzhi Arunachala Glory to Devotees Glory to Letter Bridal Garland Glory to
Glory to Arunachala! Glory to (His) devotees! Glory to (this) Bridal Garland of Letters (Aksharamana Malai)
zu (s) UvU Ph ix vzum ]zvU Ph ^ n xzu [P zun ] b_P {P {US. & P u

Uv Ph C ix vzu A bakthi kadal il padindu tilaitta arul love ocean in immersed who was rejoicing grace
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]zv Ph B ^ n xzu A [P Azu n ] b _P
siddi kadal na Sri Ramanan tuyita parama amubanam ponga alitta mana malai
attainment ocean who is Sri Ramana enjoyed supreme experience due to the surging up which was composed bridal garland
siva jnana sukam the Bliss of Absolute Knowledge (siva-jnana-sukha) nalga Namakku may (it) bestow upon us
{P {US
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).
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2. At\ {o
(The Garland of Nine Gems in praise of Sri Arunachala) 1. A\ a\ u \ v k\ a \zv k[Qh [S t \ .
1.
Achalan yyi-num accha-vai tan-nil Achalai-ym ammai-yedi rum achala Uru-vilach sakti ou-gia v-gum Aru chala-men a.
u
Achalan yinum ach cha-vai tannil Achalai ym ammai yedir um achala uruvil ach sakti ougia gum truly achalan (the motionless one) though that assembly in the consort of Achalan who is the mother in front of (He) dances motionless in (His) form that Sakti having subsided (He) rises high
A\ B Aa \ u A\ B A Gv Bk A\ E Aa \zv Jk[Qh K[S
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At\ G A
Aruchalam enu a
Arunachala that know
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 form (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 Chidambaram 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 irresistably 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)!
2.
\zv ]_P \ UP zuz uz ] n \z uzu[ Px Sg\ hP zv |UP t\ h.
Sri Arunachala Navamanimalai
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2.
Sattiya chit-sukam anip para-vuyir srayik-kam Artta-vat tatva masi-aruap porum achalattu Arta gana-madu gu-sev vdaka roi-ym Mukti ninaikka aru-Aru chala munni-av. u
sattiya chit sukam ani para vuyir sr ayikkam artta at tat tvam asi Arua poru m achalattu artam ganam adu gum sev daka roiym mukti ninaikka existence consciousness Bliss not only but also one supreme one soul the oneness which denotes that That thou art A-ru-na meaning of is of Achala the meaning abundance is red gold which is lustrous liberation when thought of
\zv ]z _P A E \ AUP Azu Az uz z A] An B A\zx Azu P Ax BS \ BhP B J zv |UP
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A At\ Eh
aru Aruchalam unni-av
which bestows Arunachala On considering
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-na is not only Existence - Consciousness - Bliss (Satya - Chit - Sukha) but also that (great vedic revelation) That Thou Art (Tat-TvamAsi), 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 tells him the fruit to be gained by meditating upon that mantra. In the same manner, in this verse Sri Bhagavan has explained the meaning of each syllable in the name Arunachala and has revealed that mere thought of this name, will bestow liberation. Therefore the name Arunachala is the mantra which Sri Bhagavan has openly given to the whole 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. S : \S J u ^hUS J v zu Eu]US x, A v zv J A Ax zUS Em J Azx Av zu Ea\u Ax vu Ah Tx . Cx K \Sh v u\ . C[V EP PSQ P n uuiP AUS P, \P J v zu Eu]zx G {US[P, "" B, Ax ""At\'' G g\ v u\ G { PskP i.
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H, Ch P A, , n A\ G \u[PUS Em Tuk Cv z vzu { Ah ""Uv'' G UQQ. G, EQ E Gu n Uu ""At\'' G v zu n Ph Eu\PU P Gv h. J umh ^hUP ukzu AUS n P Azu Eu\ Cx.
3.
At \zv Pt P t u u tk _k tv th |u ut kzv ti |S t\ t nUPv t _P t zv .
3.
Aru chalat-tiluu karu karap para-man arura vinda padam Poru u sua-mou varu-di pai-yua maru-a lau nidamun Teru ulat-tini-nal arul-i niku-mavar irul-sa muu bhuviml aru ruak-kadi-rin arulu muu-suka varu-la yattil izhivr.
u
Aruchalattil uu karu akara paraman arua ravinda in Arunachala who abides of grace the embodiment the Supreme Lord red Lotus
At\zx C E Pt BP An A u
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u {k _ Jk n Bv E {h A |u u {k Ezv C { A {i |S A C {\ E un An Pv C A { E _P n Bzv C
padam poru u suam ou varua di pai uam marul al au nidamum teru u ulat-tinil nal arul i nikum avar irul sam uu bhuvi ml taru arua kadi-rin arul um uu suka varu alyattil izhivr
Feet wealth country relatives and caste and so on being attached to the mind delusion the liking having given up always clarity which seeks with a mind divine grace who are longing for those ignorance having been destroyed in the world the rising sun like the rays of grace for ever having attained bliss in the ocean they will drown
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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).
4.
Ast st st u[Qh stu st h st P st vh stu ust \ Pst hQ st u Pst st n {st st P {st.

Ma mala vul ea aha-mena ma min-dia vod
4. A malai-yunai en ena-yenai an dgia ed Tar aisei ka oru-kii paa denniru ka Pe ali yuru na oi-yuru a lennaga nay.
u
Ast E Gst G G Astx H[Qh Amalai unai en ena enai andu gia O Arunachala You one who has not thought of like me looking upwards of letting (me) pine away
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Gstu s B Eh Gst AP G sB vh Jstu us B A \ Ps {k J Q stx
ed ma m mala ul ea ahamena ma mindia vod ta r ai sei ka u oru kii paadu
do not think earth which is impure (filthy) body by thinking to be 'I' as earth to perish it is not proper (for you to allow me) cool compassion which are full of eyes look any trick without playing
G C Ps B enn iru ka O Beloved (who are dear) to my two eyes s pe female Bs male A ali neuter E uru forms {st na which transcends J oi light E yuru form Ast al O Lord G en my AP agam heart {st H nay abide
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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 dear) 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).
5.
^ \nQ ]UP g ]\ ] zxU Pzx u sn[ P Pn Pk Pkzv P mh xshu ]_U P |P {US |Pzx .
5.
Srna sa-giri siakka vzhum chiso-rupa nmiaiy siiya nnan Prna pizhai-yellm pouttuk kttup pinnu-mivan pzhi danil vzh vaam Krna karuai-vizhi koupp yinl kaum-bavatti nin-karai yra men Nrna du-ti sisuvuk kum niga-raa nala-nukku nigazhttu vy.
u
sr na sa-giri siakka vzhum great Sonagiri gloriously who shines
^ B \nQ ]UP
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]z \ B C! ] u G zx Pzx C CuC sn P Pn Pk C Pk zv | P H mh { Bx Esh u ]_US B
chit sorupan m iaiy siiya nn an prna pizhai ellm pouttu kttu pinnum ivan pzh idanil vzh vaam krna karuai vizhi kouppy inl kaum bavattin nin karai yra men nr nadu u ti sisuvukku um
consciousness the form who is O Lord! of this insignificant penson great wrongs all forgiving protecting again this person (I) void into this that (I) do not fall in such a way cloud-like (showering) of grace glance you bestow if not cruel from birth the shore to reach I will be unable equal that which is is there mother to (her) child which (she) does
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|P A {US |Pzx H
nigar aa nalanukku nigazhttuvy
unequalled to the good tell (me)
O Lord, who is the form of consciousness (ChitSwarupa) 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 ?
6.
P } Pvzvh kQ UQx t\ a_ [V w ` [P P S P s \ sS Pzvm P.

mme unak-kidu vmven ai-yuum aru chales-waran myin ega-na dran sran yyi-num valla-nagan Kmri ygumun klara sara pugu karut-tinu puga-valan.
6. Kmri yenun anbarl enum gadit-tiap pau-gin-i
u
P G } A Kmri enu n anbar kamari (the destroyer of lust) as You devotees
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B G Pvzvh kQ B B EUS Cx B G I E At\a_ B B G[V w ` B A[P P BS E P A s \ s S Pzv E P
l enum gadittiap paugini am m mey unakku idu m enu ai yuum Aruchaleswaran am yin eganam dran sran yinum vall anagan kmri gum un kl ara sara pugu karuttin u puga valan
by always (you) are praised yes yes true to You this 'is (it) befitting' I doubt O Arunachaleswara if it is befitting how? brave person valient person though mighty anangan (the bodiless one, kama) Kamari who are Your (of You) Feet the fort which takes refuge in the mind can enter
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 this (name) befitting You ? If it is befitting, how can Anangan (the bodiless one,
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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.
7.
Ast i sh h Psh UP Ssh S[ Sn } sn sn x x\ Psn Pn Pu UP u.

Koi enakkr kuai-yu kuaiyu gua-mum nyal-ll
7. A malai-yi ai-ynai a van vi-yual En iva-i yennu-yir eam eduv adu-sei-vi Kae unan kazhali-aiyil kdal perukk taru-vy.
u
Ast Ai Bsh A B Eh Psh GUS K S Esh S Sn } A Amalai aiynai a an vi ual koi enakku r kuai yu kuaiyu gua-mum n yalll O Annamalai me You took as Your own the very moment soul body You took possession for me any shortcoming is there shortcomings and virtues You but only
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Gsn C G E Gsn Gx Ax \ Psn E P Cn Pu UP u
en ivai en uyir eam eduv adu seivi kae unan kazhal iaiyil kdal perukk taruvy
I will not think of them (my shortcomings and virtues) my life will whatever that do O beloved Your Feet two love only ever increasing bestow
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.
8.
USm [Qk a\ [P USm so _USm _u Sa _u g \vUS uzv \UQ x uUSz xg]k iUSz u uUPz uu USz uu ]UPa ]g \UPz ug \Pzv \ a \.
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8.
Buvik-ku pogi-um buvic-chol puga-van purik-ku pui-yan suzhik-ku sundaran ava-kuc sundaram sadik-ku panna-nan talat-til pun-pulan chazhak-kil tun-buun Tavik-kut tuji-um paik-kut tan-nuam tazhaik-kat tan-padam enak-kut tanda-nan Sivak-kac chin-mayam chezhik-kat tan-mayam jegat-til unnu-sem porup-puch chemmal.
u
buvikku u in the world pogium surging buvi place chol which is called pugavan of God purikku u among the towns puiyan virtuous person suzhikku ul in Tiruchuzi sundaran Sundaram avaku to the tapasvi sundaram Azhahammai sadikku to (his) faithful wife upannanan I was born talatu il in the world pun pulan of the petty senses chazhakil in the wickedness tunbu uum miserable tavikku distress tujium paikku in order that (it) would come to an end tan His uam heart
US E [Qk \ [P US E so _US E _u uS _u \vUS E uzx C \US C x E uUS xg]k iUS u E
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uUP u u GUS uu ]UP ] \UP u \Pzx C x \ \
tazhaikka tan padam enakku tandanan sivakka chinmayam chezhikka tanmayam jegat-til unnu sem poruppu chemmal
with (it) overflowing with joy His own state to me (He) gave so that (it) will glow consciousness so that (it) will flourish the reality in the world who stands red Hill the Lord
I was born to the virtuous tapasvi Sundaram (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 Selfabidance) 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.
9.
A UQz uQ Ph x vk
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zx uzv zv ] t\ |m ]z .
9.
Amma-yum appa-num yen-aip bmi-yil kki yaittu

Ammahi myai-yen zhkaal vzhndu-yn zhndiu-mun
Enmana manni yizhut-tun padat-til irutti-naiyl Chinmaya nm-Aru chala ninnaru chitra menn.
u
A E A E B G C BUQ Azx A Q G BPh x Bvk G Czx E uzx C Ammai um appan um y en-ai bmi yil kki aittu am mahi myai en zhkaal vzhndu yn zhndiu-m mun en manam manni yizhuttu un padattu il mother and father and as (in the form of) me in the world bearing having tended that worldly illusion of deep ocean fell I drowned before my mind entering having pulled at your feet
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Czv B ] B At\ | A ]z G
iruttinai l chinmayan m Aruchala nin arul chitram enn
you established of the nature of consciousness who are O Arunachala of your grace wonder what!
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 mayai (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 into the great Maya of this giving birth to a child. S : A Q :& u K AP, AP K ]_US Bu BPhQ S. At\, u u, uu i u kzuuP, B A u K SuUS uQ ui At\ BmPshuP TQ P.
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P At\ vP, AhP[P

(G^ B] zu) 1.
Pn Pu sh Pzu n Q\ Pn U Pn U Pn U Pn U P vU Ph kUP x Pn sh} Psh vPm hP.
u
Pn B E C Pu B Bsh Pzu B An Q\ Pn B G Pn B G Pn B G G K Pn B E P B karunai al uyir il kalanda ru nda karuttan m arunama girisan Karunai al ennai karunai al ennai Karunai al ennai enru va karunai l ulla karuvan y
& P
Grace by in (His) soul by uniting who had taken (Him) as His own the doer (karta) who is the great Arunagirisan Karunaiyal ennai Karunaiyal ennai Karunaiyal ennai thus unceasing grace by inner cause as
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v Ph B ukUP Bx Pn B G Bsh } G Psh vP AmhP
madiyai kadval l tadukka tradu karunai l ennai nda ee enave kandanar Patikam Attakam
mind impelled because prevent unable to grace by me who have taken as your own you he composed Patikam Ashtakam
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 Bhagavans) mind by (His) unceasing Grace (with the words) Karunaiyal 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).
2.
Dsh u uu P n zu sh t\]z uu m \zv zxz ysh h uvz uh _ U Psh uU Pm] {USU Psh sh u.
& P
Sri Arunachala Padigam
121
u
Dsh u Cu uP n Ezu Bsh At\ ] uu A \Uv B Azx ysh uh Auv uh C J _ B Psh B AuU When he united the (individual) self who had lost divine Ramana great Muni the mind who had taken as his own per great Arunachala Siva Arunachala Siva thandai father Arul grace Par supreme Sakthi power l through arittu by prompting thndave when (He) induced ml more ml more thodara flowing in succession antadi antadi thodai concatenation ile in ovvr one after another pasuram verse as kandal l He composed antak that ndave thannai izhanda deiveeka Ramana m munivarar ulathai nda
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Pm] {US Psh B sh u
katchiyai namakku kanda vindanar thame
experience to us saw as He saw it as he related of His own accord
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 in succession. Of His own accord He related that experience to us as He saw it.
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3. At\ vP
1. Pn sh} US Pm]u u n Q [Q uzv hi Pv nU Pt u P nU Pn n _ u[ P S n .
Sri
3. Arunachala Padigam
1. Karuai-yl ennai an yenakkun kk~hitand aruilai yenl Irunali ulagil giy padaittiv ual-viil engati ennm Arua-naik k dalarum kamalam aua-nuk karua-n manni Aru-nani suran-dag aruvi-yyp perugum aruam malai-yenum anb.
u
Pn B G Bsh } GUS E Pm] karuai l ennai a n enakku un kk~hi grace by me who have taken as your own You to me Your vision
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ux A G C { EQ H[Q uzx C Eh i G Pv G B An Ptx A P AnUS An B A { _ x A[S A B S An
tandu aruilai enl iru nali ulagil giy padaitt iv ual viil en gati enn m arua-nai kdu alarum kamalam auanukku aruan manni aru nani surandu agu aruvi y perugum Arua
(You) do not graciously bestow if of darkness miserable in the world longing having suffered intensely this body if (it) leaves my condition what will be the sun without seeing can (it) blossom lotus to the sun the sun being grace abundantly springs forth where a torrent as gushes out Aruna
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G A
m malai yenum anb
great Hill called O Love!
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?
2.
A t \ P Pzx |x{ xS US ush zvh P Pzv u P h mh mh u P .
2.
Anburu Aru chala-vazhan mezhugi agattunai ninain-dunain durugum Anbili yenak-kun anbinai aru denai azhit-tial azhag Anbinil viaiyum inbam anbar ahattinil umr amud Enpuga lia-nin niha-men niham inbade kennuyir iaiy.
126
u
A At\ A S B APzx E |x {x ES A C GUS E A Ax Bsk G Azvh AP A C A APzv C F B Au G Ph | anburu Aruchala azhan mezhugu i agattu unai ninaindu naindu urugum anbu ili yenakku un anbinai arudu u enai azhittial azhag anbinil viaiyum inbam anbar ahattinil um r amud en pugalia nin of love, the form O Arunachala in fire wax like in the heart You think of soften by which I would melt love who am devoid of to me love for You by not bestowing having taken as Your own me to ruin does it befit from love resulting O Bliss of devotees in the heart welling up O unsatiating ambrosia what to say Your
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Cmh G Cmh C Ax GS G E C
iham en iham inbu adu eku en nuyir iaiy
will my will happiness that for me of my life O Lord
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.
C | sn {st umP z v U Ph | S U S S UQ uz vhu Q[V t \n izu P } l.
3.
Iai-yunai ninai-yum eam na enai-yuna daru-kayial rttu Iai-yuyir inik konria nini enkuai iya-inan zhai Iai-yinik kuai-yen kuu-yir kki enai-vadait tia-leda kigan Iai-vanm Aru chala-yea muitt kan vzhin zhi.
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u
C E | Gsn {st G Ex A P B Dzx C E C Ph | G S C H C C S G S E BUQ G uzvh GuS iai unai ninaiyum eam na enai unadu aru kayiu al rttu iai uyir ini konria nini en kuai iyainan zhai iai ini kuai en kuuyir kki enai vadaittial edaku the Lord You to think of an idea who did not have me Your grace the rope by having drawn Lord life without to kill You stood what wrong have I done poor wretch little now obstacle what half-alive keeping me to torture why
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C[V C B At\ Gn izu HP B }k F
igan iaivan m Aruchala yeam muitt kan vzhi n zhi
this who are the lord O Arunachala intention fulfilling one as may You live long aeons
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.
4.
F UP v x} uU Pzx uzv zvz u [ Pn sn sn PP {n{s ok } t \ zv zvhz uzx .
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4.
zhiyil vzhum mkka-il enpl diyam ydun pei Pzhi-nil vzh dzhai-yaik kttun padat-tinil irut-tivait tanaiy zhiy karuai aal yea ahamiga na-na ium Vzhin Aru chala-unai vazhutti vzht-tiat tzht-tumen talay.
u
F C UP C
in the world living from among (all) the people G en pl from me Fv diyam profit x ydu what } n You pei gain pzh void C inil into x vzhdu not to fall (from falling) H zhaiyai poor wretch Pzx kttu having saved E uzv C un padattin il at your Feet Czv zu irutti vaittanaiy You kept fixed B azhi ocean B m who are Pn karuai grace Asn aal O Lord Gsn yea when I think AP aham I
zhi yil vzhum mkka il
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P {n {sok B } At\ E zv zvh uzx G u
miga na naium vzhi n Aruchala unai vazhutti vzhttia tzhttum en talay
very great shame feel Glory to You O Arunachala You praising adorning bows down my head
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 Arunachala ! My head bows down praising and adoring You!
5.
u} U P Pnx { zu u| USz uS ] zu u{ |P u U P{ ik u t \ u u un uP.
5.
Talai-van ennaik kaa-vinir koarn-dun ti-lin n-varai vait-ti Talai-vanin tanmai enna-yen brk-kut talai-guni silai-yena vaitti
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Talai-vann valai-mn tanai niga rden taar-vinuk kazhi-vun iu-vi Talai-vanm Aru chala-vuam d tami-yanr tanai-yuar dak.
u u
u } G P C Pnx E u C C { zu u | u G GUS u S ] G zu u { u talaiva n ennai kaavin il koarndu un t il in n varai vaitti talaiva nin tanmai enna enbrkku talai guni silai yena vaitti talaiva nn valai mn tanai O lord You me by stealth having brought Your Feet at this day till (You) have kept O Lord Your nature what (it) is to those who ask head bent a statue like You have made O lord I net deer
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|P x G uUS A {ik u B At\ E Hu u B u EnuP
so that (I) may not be like en my taarvinuk of my wearisome azhivu destruction niuvi bring about talaivan the Lord m who are Aruchala O Arunachala uam will d what (it) is tamiyan poor person r who tanai yuardak to know
niga rdu
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?
6.
u { u [Qz ush skP ]u { s a \vi vs k u v mh mhy tS n Pv so ~sn .
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6.
Ta-para num ti-nil tagit taa-lar mau-kam nn Chipada naen umalar aiy chei-diil uydi-yu un-an Napa-dap pdil nn-uyir vil naa-t gu-mun pazhiy Ve-puru Arua viri-kadir oiy vii-nu nuaru veiy.
u
u { u C u[Q usk A skP B ]z u { u Es A B \vk C Ev Esk E { u
tapara num tin il tagi tau alar maukam nn chit pada naen u malar ai cheidiu il uydi yuu unan na pada
O supreme Reality always Feet at though I have remained the stem the lotus frog I am of consciousness state excellent honey which drinks flower bee as if You make salavation there will be Your divine Feet
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v { E mh {mh ys BS E E An Pv J s C ~s A
pdil nn uyir vil naa t gum un pazhiy vepu uru Arua viri kadir oiy vi inum nu arul veiy
in flower I life if (I) leave standing column it will be for You blame Hill in the form of red spreading of rays O light space more than subtler of grace O space
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.
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7.
w} s u vP[P u zx [Q t \ uzv zu.
7.
Vei-vai tnr mapala uyiri viri-vuu bhta-bhau tikaga Vei-yoi unnai aniyin ennin vruyn ruan vimal Vei-yad yuattu vaa viangin vena vei-varu vna Vei-vari Aru chala-vavan talai-yil viri-malarp padat-tinai vaitt.
u
vei vai t nr ma pala uyir virivu uu bhta bhautikaga vei yoi unnai ani yinu space air fire water earth many as living beings which manifest the elements material objects the space of light (consciousness) You other than (these) are not
w } s E E u vP[P J E A C
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G B E Au Ezx A [Q G B At\ A u uzv zu
ennin vru yn r uan vimal vei ady uattu vu aa viangin vu ena vei varuvn a vei vari Aruchala avan talaiyil viri malar padattinai vaitt
if else I who am O blemishless one as space in the heart another without since You shine another as out I who came who come out O Arunachala his on the head vast Lotus Feet placing
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-andso)? O Arunachala! placing (your) vast lotus-Feet on his
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head (on the head of this rising I, the ego), come out(and manifest Yourself as the real I).
8.
zu Pz x vz v[V zvi US x v \u s zv US u u zv u n u .
8.
Vait-tanai v vaiyahat tuyyum vazhi-yai mati-yazhit tigan Vait-tiil rkkum inbilai tunb vzh-vidil svad mbam Pait-tiyam paip payan-aum enak-kun pada-muum arumarun daru-vi Pait-tiya marundp proir Arua parup-pada urup-peu paran.
u
vaittanai v vaiyahattu uyyum vazhi ai mati azhittu igan vaittiil rkkum inbu ilai You have made worthless in the world of making a living the way to know intelligence having destroyed thus if You keep for anyone happiness it will not be
zu Pzx E A v Azx C[V zvi BUS C C
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x Cv \u s zv A GUS E u E A x A zv x B J An u E
tunb but only misery vzhvu idil than this life svad death indeed mbam better, greatness paittiyam madness pai being possessed by payan the fruit (of jnana) aum who am deprived enakku upon me un Your padam Feet (or state) uum which will unite with au rare marundu medicine aruvi graciously bestow paittiya for madness marundu the medicine as pr on earth oir which shines Arua paruppada of Aruna hill uru the form peu who have taken O supreme paran
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 mad-
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ness (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.
| u U P o o zvk UPx | v Qz u x x t \ uzv xUS .
9.
Para-manin pdam paa-ap pa-um paravai vai-yair paraman Para-munak kena-ven pai-yaap pai-yi bharit-tium unak-kedu bhram Para-mani pirin-div ula-ginait talai-yil pai-yan peadu pdum Para-manm Aru chala-venai yini-yun padat-tinin odukkuap prl.
u
| u A A() C
parama nin pdam pau aap paum para aivu vaiya il
O supreme Your Feet attachment without to cling the supreme wisdom those who do not possess among
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EUS G G o A o zvk EUS Gx | x C EQ u C x x B At\ G C E uzv | JxUS E
paraman param unak ku ena en pai aa paiyi bharittium unakku edu bhram parama nin pirindu iv ulaginai talaiy il pai yan peadu pdum paraman m Aruchala enai ini un padattil ninu odukku ua prl
(I am) the supreme burden to you as my actions to cease make who sustain to You what a burden O supreme of You having let go this world on my head by holding I that which (I) have gained enough the Supreme who are O Arunachala me hereafter Your Feet (or state) from of keeping away do not think
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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).
10.
zu x Pu u u u zvk \mh kUQ u uP P zuuz u \a \u P Lu zx P v UP n Q.
10. Prt-tanan pudu-mai uyir-vali knta paru-vadam oru-daram idanai rt-tium uyi-rin sh-ai-yai oukki oru-dana dabhi-muka mga rtta-dait tan-pl achalamc chei-dav innuyir bali-koum ihden rttui-min uyirg uamadil oiriv uyirk-koli Arua-m giriy.
u
zu x E Pu prttanan pudu-mai uyir vali knta I have seen a wonder the soul which forcibly attracts magnetic
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u Ju Cu Kzvk E \mh JkUQ J ux AP BP Dzx Au u A\ B \x A C E P CLx G Kzx E EP E Av J C E P An Q
paruvadam orudaram idanai rttium uyirin shaiyai oukki oru danadu abhi-mukam ga rttu adai tanpl achalam cheidu av in uyir bali koum ihd en rttu uymin uyirg uam adil oir iv uyir koli Aruam giriy
Hill once (at one time) it who has thought of of the soul mischievous activities having suppressed the one of it to face towards Itself as having drawn it like Itself motionless (achala) having made that sweet soul it feeds upon what (a wonder) thisis! by thinking of be saved o souls in the heart who shines this the soul the destroyer great Arunagiri
144
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, the 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 minds 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 minds 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. Qx U Pv Pmh zu P x mkh mih S Pv v Pzv P PvhU P P us h xu n v .
11. Giri-yidu para-mk karu-diya enpo ke-avar ettanai koll Viri-tuya ralip pizhaip-pinil vizhaivu viual viida viragu
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Karu-diy tiri-vr karut-tinu orukl karu-diak kol-mal kollum Arumarun donu ava-niyil adu-tn arua-m tira-mena aivr.
u
Q Cx Pv G Pmh Gzu P K x B C C mk Eh mih S Pv v Pzv E J P Pvh P P A giri yidu param karudiya en po keavar ettanai koll viri tuyar al ip pizhaippin il vizhaivu vi ual viida viragu Karudiy tirivr karuttin u orukl karudia kolmal kollum aru this Hill to be the Supreme by thinking me like those who have been destroyed how many Oh increasing misery due to on this life desire having given up the body to give up a means thinking of (O People) who are wandering about in the mind once when thought of without killing which will kill rare
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x J Esk A C Axu An v G A
marundu onu uu avani yil adutn arua mtiram ena aivr
medicine one there is on earth it is indeed Aruna Hill that know
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 !
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4. At\ AhP
1. A Q u v\ u\ uUS ] uxu t \P u [P Q u xv st z uQ UP S u\U Psh.
4. Sri Arunachala Ashtakam

(Eight verses in praise of Arunachala)
1.
Ai-vau giri-yena amar-darum amm adi-saiam idan-seyal ai-vari drkkum Ai-vau siu-vaya dadu-mudal Aru chala-migap peri-dena ai-vini laga Ai-gilan adan-poru adu-Tiru va malai-yena oru-varl ai-vuap pe-um Ai-vinai maru-uut taru-ginil rkka aru-guum ama-yami dacha-lamk kan.
u
A A Q G Au A Av\ Cu \ A Ax aivu au giri ena amardarum amm adisaiam idan seyal ai aridu insentient Hill as if it stands quietly ah (what a wonder) mysterious its actions to understand difficult
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BUS A A ] x Ax u At\ P x G A C[P AQ Au Ax vst G J A E A Ezx AQ DUP AS E A Cx A\ B Psh
for any one knowledgeless early childhood from Arunachala that which is most great ena as aivin in (my) mind ilaga was shining aigilan I did not realise adan of It poru truth adu it was Tiruvamalai Tiruvannamalai yena that oru-varl someone aivu through ua peum even when I came to know aivinai (my) mind maru uuttu having enchanted aruginil near rkka when it drew arugu uum I came near amayam then idu It achalam Hill to be kan I saw
rkkum aivu au siu vayadu adu mudal Aruchalam migap peridu
Ah (what a wonder)! It stands quietly as if an insentient Hill, (yet) its action is mysterious - difficult for any-
Sri Arunachala Ashtakam
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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).
2.
Psh U Pzv thU Psh h |x Psh Psh hU Pzu Psi hU Pzu six UQk si sk} UQ sih x UQh sh \ [Qh |.
2.
Kanda-van evan-enak karut-tinu dak kaa-van inia ninadu kan Kaa-nan eni-ak karut-tezha villai kai-lan eni-dak karut-tezhu men Vi-idu viak-kiu via-luu vnr vii-lai paun viak-kinai yen-al Vii dunni-lai viak-kia ven vi-alam achalam via-gia nini.
u
Psh G G Pzv E {h Psh Ch kandavan evan ena karuttin u da kaavan inia the seer who is within the mind when I scrutinised the seer became non existent
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| Ax Psh Psh Gh Pzx G C Psi Gh Pzx G G sk Cx UQk E B sk C sk } UQ G sihx E | UQh G s u A\ [Qh |
nina adu kan kaanan enia karutu ezha illai kailan enida karuttu ezhumu en viu idu viakkiu vial uu vn r viu ilai pau n viakkinai yenal viidu un nilai viakkia en vi alam achalam viagia nini
that which remained I saw 'I saw' to say the mind does not rise "I did not see" to say the mind how can (it) rise by speaking this to reveal power the one who has who without speaking in ancient time you revealed when (it is so) without speaking your state to reveal only (to do so) sky earth as a Hill shining You stood
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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.
3.
| so {sn |\ | }u i stU S Pu US h } \U P vu n Q u.
3.
Ninnai-yn uru-vena eiy naa nila-misai malai-yenum nilai-yinai ndn Unnuru aru-vena vun-niin vik kua-vula galai-darum oru-vanai yokkum Unnuru vuna-lara vunnia munnr uu-saruk karai-yuru ena-vuru vyum Ennai-yn aivua ennuru vr dirun-danai arua-vn giri-yena irun-di.
u
| E ninnai yn uru You I form
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G Gso {sn | \ G | } u E E A G Ei s {US E ES A u J JUS E E E A Eh } E \UP E G E K
ena eiy naa nilam misai malai yenum nilaiyinai ndn unn uru aru ena unniin vi ku ua ulagu alai darum oruvanai yokkum unn uru unal ara vunnia mun nr uu sarukkarai uru ena uru yum
as thinking of when I approach earth on a Hill as stand You Your form (real nature) formless as if one thinks of the sky in order to see the world who wanders about someone one is like Your form thinking without when one thinks of the ocean placed in sugar form like form will cease to exist
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G A G E Hx Cu An Q Cu
ennai yn aivua enn uru vr du irundanai Arua vn giriyena irundi
me (myself) I when I know my form else what You are Aruna great as Hill who were existing
When I approach thinking of You (the Supreme Reality) as a form, You stand as a 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) (ones) form (or separate individuaity) 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
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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.
4.
Cu kz ukzvh mi UPkz ukzvh P ou zvh P u uu uu u Q Sh u sh xz u n n o.
4.
Irun-doir unai-viut taut-tial deivam iru-inai viak-keut taut-tia lk Irun-doir runai-yai vuut-tia ken irun-danai madan-doum vida-vida vuru-vi
155
Irun-doir unai-yai gila-renil annr iravi-yin ai-vau kuru-ar yvr Irun-doir ira-aa enaduat ton-i iai-yaum arua-m malai-yenum maiy.
u
Cx J E kzx Akzvh u Cmi US Gkzx Akzvh Ps Cx J E irundu oir unai viuttu auttial deivam iruinai viakku euttu auttial k irundu oir unai exist who shine You leaving seeking God darkness a light taking is only seeking see exist who shine You (yourself) only to reveal You exist in each and every religion various forms as exist who shine You people do not know
A EzvhS aivuuttiaku G en Cu u u uu E B Cx J E AQ irundanai madam doum vida-vida uru i irundu oir unai aigilar
156
G A C C A A Sh B Cx J C sk A Gx Ezx J B Cn A An G o
enil annr iravi yin aivu au kuruar vr irundu oir irau aa enadu uatu onru i iai aum Arua m malai yenum maiy
if they the sun of knowledge who do not have only the blind are exist shine a second without in my heart one as peerless Aruna great Hill called O Gem!
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 forms 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,
157
(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 ones 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').
5.
oP \ h u { uu }u oPh u [ P U Ph| o um | iuPm is o h| v n{ sh
5.
Mai-gail sara-ena uyir-dou nn madan-doum oru-van maru-vinai ndn Mai-kaain dena-mana mana-menu kallil mau-vaak kaai-yanin aruoi mvum Mai-yoi yenap-pii doru-poru paum maru-vua lilai-nizhal pai-taha invi Mai-yoi paa-nizhal padi-yum unnin mau-poru arua-nal oimalai yu.
158
u
oP C \ k G E u { u u J B } u o Phx G G P C A Ph | A J o J G x J maiga il sarau ena uyir doum nn madam doum oruvan maruvinai ndn mai kaaindu ena manam manam enum kal il mau aa kaai-ya nin aru oi mvum mai oi ena piidu oru poru paum gems in sting like in each and every soul in each and every one of the diverse religions the one as exist You alone a gem is polished just as mind mind called the stone on flaws so as to remove if (it) polished of your grace the light will shine forth the light of a gem just as other any object the attachment
159
E C | i uPmi so J h | v E C An { J Esh
maru ual ilai nizhal pai tahain vimai yoi paa nizhal padiyum un in mau poru arua nal oi malai u
will not approach on a photographic plate of the sun the light when (it) falls image can (it) be impressed than you other thing Aruna intensely lustrous Hill is there
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-
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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 pure light 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 and 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 an 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
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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 than that of Selfknowledge, 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 Selfknowledge dawns, all the vishaya-vasanas (the tendencies or impressions formed by contact with sense objects) will be destroyed once and forever, and no fresh vasanas can ever be formed thereafter.
6.
Esh } x v v\ \zv |q | | h |Pa _ | i Psh |\P ]zv [ Psu zx ] k |h |P m S |h \h |h .
6.
Uoru poru-ai voi-yua mn ua-dunil ala-dil adisaya sakti Nin-au nizhal-nirai ninai-vai vd nikazh-vinai chuzha-lilan ninai-voi yi Ka-ana nizha-jaga vichit-tira muu ka-mudal poi-vazhi puat-tumor chill Nin-iu nizhal-paa niga-raru kun nin-ia chen-ia ninai-via vin.
u
Esk J A uu oru poru aivu exist one reality consciousness
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J E } Ex E Ax C Av\ \Uv | Aq | | | A Kh |P _ C A | J Bi Psh() | \P ]zv E Ps u zx K ] B
oi uam n uadu unil aladu il adisaya sakti ninu au nizhal nirai ninaivu aivu d nikazhvinai chuzhal il an ninaivu oi i kaana(m) nizhal jaga vichittiram uum ka mudal poi vazhi puattum r chill l
the light heart alone You exists in You as not other wonderful power (sakti) from (that sakti) subtle (atom like) shadowy series thoughts consciousness by means of prarabdha in the whirl the thought light mirror are seen shadowy world pictures both inside such as the eyes through the senses and outside a lens through
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|k |h |P A S |h \h | h C
ninium nizhalpaam nigar aru kun ninia chenia ninai via in
which exists shadow picture just like O Hill of grace whether they stop whether they continue You leaving they do not exist
You, the Heart, the light of consciousness (or Selfknowledge), 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 (prarabdha) - are (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-andso. 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
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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 4 (a) of the Path of Sri Ramana - Part two.
7.
CP | x | UP PP vu x xzu _ Sh| P P \ x [P u P \ {hk n U Ph.
7.
Ina-ham enu-ninai veni-pia vonum inadu varai-pia ninai-vezhil rk-kek Kona-ham udi-talam edu-vena vuzhnd uattavi sui-noru kuai-nizha kv Ina-ham pua-miru vinai-yial janmam inbutun biru-oi enu-gana idaya Mana-ham acha-lam naa-mium Arua malai-yenum elai-yaum aruoik kaal.
u
C AP G | G J inu aham enum ninaivu eni pia onum does not exist the thought 'I' if other anything
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C Ax | G BUS GS J AP Ev u Gx G E Bx E u_ E J Sh | P C AP C C \ C x C J G
inu adu varai pia ninaivu ezhil rku eku onu aham udi talam edu ena u zhndu ua tavisu urin oru kuai nizha kv inu aham puam iru vinai yial janmam inbu tunbu iru oi enu
will not exist that until other thoughts if (they) rise to whom to me merge 'I' the rising place 'what' within diving heart throne if one reaches one umbrella shade the, Sovereign verily will not exist inside outside two karmas death birth pleasure pain darkness light known as
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P Cu AP A\ B {h Ck An G G A A J Ph
kanavu idayam manu aham achalam naam ium Arua malai yenum elai yaum aru oi kaal
the dream heart court in motionless as which dances Aruna Hill called limitless the light of grace the ocean alone
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 nonexistent), 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 Soverign 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 chatradhipati in sanskrit) is an idiomatic expression used to denote an emperor whose sovereignty is sole and absolute.
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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 SelfExperience, the ego or 'I' thought will be found to be nonexistent, 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.
8.
Ph u }u Ph h uh\ xh P | vh | U Qh| v \U Ph \h U Ph k n u .
8.
Kaa-lezhum ezhili-yl pozhi-taru nrdn kaal-nilai yaai-varai taai-seyi nilldu Ual-uyir unil-ezhum unai-yuu varaiyil uupala vazhi-gail uzha-linu nilldu Iavei alai-yinu nilai-yilai puuk ia-nila mala-dilai varu-vazhi sellak Kaa-nuyir varu-vazhi senia inbak kaa-lunai maru-vium Arua-bh daran.
u
Ph G G B u }u kaal ezhum ezhiliy l pozhitaru nrdn the ocean which rose from the clouds by showered the water
168
Ph | Ah uh \ |x Eh E E G E E E P C E C |x Ch A C | C US Ch | Ax C \ Ph
kaal nilai aaivarai taai seyin illdu ual uyir unil ezhum unai uu varaiyil uu pala vazhiga il uzhal inum nilldu ia vei alai inum nilai ilai puuku iam nilam aladu ilai varu vazhi sella kaan
ocean abode until it reaches even if obstructed will not stop the embodied soul from You rises You until it reaches which it encounters many paths on though it wanders will not stop vast sky though it wanders about abode (or place of rest) there is no for the bird place the earth other than not the way it came to go back what it is bound to do
169
E \h C Ph E k An u
uyir varu vazhi senia inba kaal unai maruvium
the soul the way it came when (it) goes back the ocean of bliss You it will unite with
Arua bhdaran O Aruna hill
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.
170
5. At\ g\ z
1. Ao uU Ph Pv [S & n Q Q { v P [S.
Sri 5. Arunachala Pancharatnam

(The five Gems in praise of Sri Arunachala)
1.
Aru-niai vna amudak kaal Viri-kadi-rl yvum vizhu-gum Arua Giri-paramn mv kiar-uapp nani Viri-paridi yga viagu.
u
A | B Au Ph Pv B [S AnQ B Q E { Aru niaivu na amuda kaal viri kadir l yvum vizhugum Aruagiri parama nmv kiar ua p nani viri Grace the fullness of which is of Ambrosia (amirta) O ocean spreading rays by everything who swallows Arunagiri O Supreme Self (paramatma) which is swelling up mind-lotus fully which will make (it) blossom
Sri Arunachala Pancharatnam
171
v BP [S
paridi ga viagu
the sun as shine
O Ocean of Amrita (the ambrosia 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.
]zv Lug \ | zvu | k[Qkzv { u {izvk uu k u.
2.
Chittira-mm ihdellm chem-malaiy nin-pl Uttida-mi nin ougi-uml nittiya-mum Nnen ida-yam nait-tiuvai ylunpr Tni-dayam eni-duvar tm.
u
]zv B CLx G \ | Ezvu | Jk[Qk B |zv { G chittiram m ihdu ellm chem malaiy nin pl uttidami nin ougium l nittiyamum nn enu picture which is this all O Red Hill only in You rises stands subsides eternally 'I' as
172
Cu {izvk B E u Cu Gk u
idayam naittiuvai l unpr tn idayam eniduvar tam
(in) the heart You dance since Your name itself Heart say that they
O Red Hill (Arunachala)! All this (world-appearance), which is a picture, rises, stands and subsides only in You. Since You 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.
3.
APP u v u Pxu [P uP {Px } {v Pn t\ .
3.
Aha-mukam rana amala-madi tannl Ahamidu-tn egezhu-men ind ahavu-ruvai Nanga-rindu munnr nadi-plum yum Unka-Aru chalan yr.
173
u
which is facing selfwards B Au r ana that A amala pure v madi mind u tannl with AP Cxu aham idutn this 'I' G[S egu where G G ezhum enu 'does (it) rise' Bu ind having scrutinised AP aha 'I' E vuruvai the form {S nangu clearly Ax arindu having known } mun nr (in) the ocean {v nadi a river plum like K yum one ceases to exist E un You Ps ka in At\ Aruchalan O Arunachala! K yr know thus O Arunachala ! Having scrutinized with that pure mind which is facing Self-wards (ahamukham) 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. h mk [S n\ hUP |S zuu z vzx Q Pq x. AP P aha mukam
174
4.
Vei-viayam viu vian-gum Arus Vai-yaakka niku manat-tl uama-danil Unnai dhiy-nittu ygi oi-kum Unnil uyar-vuum dun.
u
h mk [S An\ AhUP |S zx B E Au E vzx Q J Pq E E E Dx E vei viayam viu viangum Arus vai aakka nikum manattu l uam adanil unnai dhiy-nittu ygi oi kum unnil uyar vuum du un external objects having given up who shine O Arunesa breath restraining which has become still with a mind in the heart You having meditated upon the yogi the light will see in greatness will attain this know
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.
175
It's also be noted that Sri Bhagavan mentions breathrestraint 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.
5.
Ehzv zu zu x UPs h \ t\ S u.
5.
Unni-attil oppuvitta uattl eppozhu-dum Unnaik-ka dell-mum unnuru-vi anni-yamil Anbu-seyum annn Aru-chal velgum Inbu-ruvm unnil zhnd.
u
E Chzv Jzu Ezx B Gx E Psk G E E B A C A \ A At\ un iattil oppuvitta uattu l eppozhudum unnaik kadu ellmum un uru i anniyam il anbu seyum annn Aruchal to You surrendered with a mind always You seeing everything Your form as otherness without who loves he O Arunachala
176
S C E B E C Bu
velgum inbu uru m unn il zhnd
triumph bliss the form who are in You having drowned
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 ones rising (that is, in ones 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.
An Q n zv Psh uUPzu St \g \Poz ushs SU Pzu x.
Arua giri-Ramaan riyat-til kaa Aru-maai-yan dakkarutt ygum Aru Chalapa chaka-mai-yait ta-amizh-ve bvl Ulaguk kait-tn uvandu.
177
u
AnQ n Bzx C Psh A Au Pzu BS At\ g\P o us u s B ESUS Azu Ex
Aruagiri Ramaan Arunagiri Ramanan
riyatu il kaa aru maai yanda karutt gum Aruchala pachaka mai-yai ta amizh veb l ulagukku aittn uvandu
in Sanskrit which he composed precious vedanta import which are Arunachala five Gems pleasant Tamil venbas through to the world gave happily
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 revelelation 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. u zu
Av u ^ uP\ SP zx t\ n
178
P{ vk SP u v|\ x .
Ariydi yidara jvara daha-vrija guhai-yil Arivi-rami paramt-tuman Aruchala Ramaan Pariv-lua muru-gnala paranrn-diu guhai yrndu Aivam-vizhi tiav-nijam aiv-yadu veiym.
u
A Bv Cu ^ x AP \ SP C A B Bzx At\ n B E EP { Bvk SP Bx A B Ari di idara jvaradu aha vrija guhai il arivu i rami parama ttuman Aruchala Ramaan parivu l uam urug nala paran rndiu guhai rndu aivu am Hari begining with different souls of souls heart lotus the cave in consciousness as who blissfully exists the supreme self Arunachala Ramana with love mind melting benign Supreme in which the Supreme dwells cave having reached consciousness which is
179
v |\ A Ax B
vizhi tiav nijam aivy adu vei m
the eye will open Truth you will know It will become manifest
Arunachalaramana is the Supreme Self (Paramatman) who blissfully exists as consciousness (as the pure adjunctless consciousness "I am") in the cave of the Heartlotus 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.
zx P t\ s P xv g\P P nu P u { . P
Praise
Vzhga Vzhga Vzhga Vzhga vn Aruchala va-peyar appeyar vi-stuti pachakam vi-malar m-Ramaan padam appada mannu-nal anbar. -- Sri Muruganar
u
P At\ s vzhga vn Aruchala va Glory to divine Arunachala beneficient
180
P A xv g\P P n u P A u { A
peyar vzhga ap peyar vi stuti pachakam vzhga vimalar m Ramaan padam vzhga ap padam mannu nal anbar
name Glory to that name which bear five hymns (Stuti Panchakam) Glory to who sang great Ramana the Feet Glory to those Feet who are fixed at good devotees!
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 !
zu Verses of Praise
nv ! } P Phu ! } Pi iG |u ! } F AvPh [P !
Verses of Praise
181
u
n v } P Phu vazhi Sri Ramana joti vallale vazhi vazhi vazhi nee klam moonrin varaiarai kadandi vazhi vazhi nee bhuvana kodi vadivu elm raindoi vazhi vazhi nee oozhi vellam adhil keda vangam vazhi Glory to Sri Ramana of light giver Glory ! glory ! Glory to You of the three times the limitations who transcend Glory ! Glory to You universes crores the forms all who pervade Glory ! Glory to You pralaya the flood in which remain un destroyed the ship Glory !
} Pi i G |u } F Av Ph [P
182
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 understroyed in the flood of universal destruction (pralaya) ! Glory !
2.
nb v ! n { v ! n zv G }l! } GU PUS PS n ! & \x K u
n b v n { v n
vazhi Sri Ramana jnana variti vazhi vazhi vazhi Sri Ramana nama mantra vazhi vazhi vazhi Sri Ramana murti vazhi enbar
Glory to Sri Ramana Jnana the ocean Glory ! Glory ! Glory Sri Ramana name mantra Glory ! Glory ! Glory to Sri Ramana the form Glory to those (devotees) who sing
zv G
Verses of Praise
183
}l } G PUS S n
neaduzhi vazhi nee emmai kakkum mahaguru Ramana vazhi
long aeons Glory to You us who protects Great Guru Ramana Glory
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 !

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Word by word in English Meaning : Sri Sadhu Om Translation : Michael James

Sri Ramana Kshetra

ArunachalaRamana Nilayam e-Mail : sadhuom@gmail.com

First Edition : 2007 Copies : 1000

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A^ zu A x b { v x uUS UPP Q UP() }US P S n zvz vi Pso a ]u g \ u