Marital Garland of Letters

1. A∏t \ªˆ©⁄ AP˜© |˘⁄®£¡∫ APz¯u˜¡∫ A÷®£ı¥ A∏t\ªı.

(a)

O Arunachala, you root out the ego of those who think of you at heart.

(b)

O Arunachala, you root out the ego of those who think "Arunachala am I"

Since Arunachala stands for the spiritual 'Heart', the traditional belief that a thought of Arunachala confers moksha is no superstition.

In the double meaning of this first verse, we have already taken off to the clear sky of jnana.

Dwelling on the identity of I with pure awareness, of which this Hill is the solid, tangible symbol, the separate I fades away or is rooted out. Its place is taken by the universal Self dwelling in this body and fulfilling the universal purpose.

* * *

A) A∏nı\ªı ! uÆ CuØzv¿ ""A∏nı\ªÆ'' G⁄ |¯⁄®£¡∂fl AP¢¯u¯Ø ˜¡˜μık }UQk¡ı¥.

B) A∏nı\ªı! ""îA∏nı\ª˜© {ıfl'' G⁄ |¯⁄® £¡∂fl AP¢¯u¯Ø ˜¡˜μık }UQk¡ı¥.

A∏nı\ªÆ Gfl£x Bfl´P CuØz¯uU S‘®£uı¿, A∏nı\ªzvfl |¯⁄®¶ ˜©ıÒÆ D≤Æ Gfl” £ıμÆ£∂Ø {ƧU¯P, ≠h {ƧU¯P A¿ª.

¨u¿ ˆ\¥≤Œfl C¢u Cμsk ¬ÕUP[PŒ⁄ı¿, {ıÆ HÿP⁄˜¡, _zu bı⁄ıPı\zvÿSU QÕƧ ¬m˜hıÆ.

A∏nı\ªÆ Gfl›Æ ©¯ª˜Ø _zu _؃n∫¬fl ˆ¡Œ®£¯hØı⁄ E∏¡©ıSÆ. E“Õzv¿, ""C¢u ©¯ª˜Ø {ıfl'' G⁄ ]¢v®£¡∂fl AP¢¯u ©¯”¢x

¬kÆ A¿ªx {]¢x ¬kÆ. C¢u Ehæ“ ¡ı\Æ

O Arunachala, may I and you, like Azhagu and Sundaram become one and be indivisible !

Azhagu and Sundaram are two words meaning one and the same thing, beauty. They differ in form but are identical in substance. So also, the empirical I and the universal Self are one in reality, though they appear to be different.

The verse has a further biographical and cultural significance. Azhagu, Bhagavan's mother's name, is pure Tamil with its peculiar zh sound. Sundaram, his father's name, is Sanskrit in origin but is accepted and widely used in current Tamil. Between Sundaram and Azhagu, between husband and wife, between the spiritual I and the natural I, between Sanskrit and Tamil, unity is real, differences are apparent. Let us dwell on the basic unity and forget the apparent differences.

The added beauty of this verse is that it reminds us of the auspicious pair who gave to the world blessed Bhagavan.

* * *

A∏nı\ªı ! {ı›Æ }≤Æ, A«S _¢uμÆ ˜£ı¿ Jfl”ı¥, §∂UP Cتıuuı¥ C∏®˜£ıÆ.

""îA«S'', ""_¢uμÆ'' Gfl” C∏ ˆ\ıÿP–Æ "A«S' Gfl›Æ J∏ ˆ£ı∏¯Õ˜Ø S‘USÆ. A¯¡ ¡i¡ı¿ ˜¡÷£i›Æ, ˆ£ı∏Õı¿ Jfl˜” BSÆ. A˜u ˜£ı¿, {ıÆ {¯h¨¯”∞¿ S‘USÆ ""{ıfl'' Gfl£xÆ, È∫¡ ¬Øı£P©ı⁄ Bfl©ı¡ıQØ ""uıfl'' Gfl£xÆ ˜¡”ıPz ˜uıfl‘›Æ, Es¯©∞¿ Jfl˜”ØıSÆ.

˜©æÆ, Ca ˆ\¥≤–US J∏ ¡ıÃU¯P ¡μªıÿ÷U S‘®¶Æ, £s£ımk ¨UQØz¡¨Æ E“Õ⁄. A«S Gfl›Æ £P¡ı¤fl uıØı∂fl ˆ£Ø∫, u™Ã ˆ©ı»U˜P E∂zuı⁄ ""«'' K¯\≤hfl TiØ yØ u™«ıSÆ. _¢uμÆ Gfl›Æ C¡∫ u¢¯u∞fl ˆ£Ø∫, \ÆÏQ∏u (¡hˆ©ı») ˆ\ı¿ªı∞∏®§›Æ, Cfl¯”Ø {¯h¨¯” u™»¿ Hÿ÷U ˆPı“Õ®£mk £μ¡ªıP E£˜ØıP®£mk

IUQØÆ) Gfl£˜u Es¯©; ˜¡÷£ıkPÕı¡⁄ ˆ¡÷Æ ˜uıÿ”˜©. {ıÆ Ai®£¯h Jÿ÷¯©¯Ø |¯⁄¬¿ ¯¡zxU ˆPısk, ˜¡÷£ıkPÕı⁄ ˜uıÿ”z¯u ©”¢x ¬k˜¡ıÆ.

Caˆ\¥≤–US ˜©æÆ A«S Tmk¡x, ¶soØ ≠∫zvØı⁄ £P¡ı¯⁄ EªQÿS AŒzu ¶¤u uÆ£vP¯Õ {©US |¯⁄ƒ T∫¡uıSÆ.

3. APƶS¢ w∫zxfl APS¯P ]¯”Øı¥ A©∫¬zu ˆuflˆPı¿ A∏t\ªı.

O Arunachala, why did you enter my home and carry me away and why do you keep me now a prisoner in your home, the cave of the Heart ?

The mind is the home of the Jiva, the Heart of Siva. The maiden carried away by the warrior and being kept a prisoner is the mind merging in the heart. Bhagavan was a willing, cheerful and active prisoner of Arunachala for 54 years.

Siva's capture of Bhagavan in Madurai, carrying him off to Arunachala and keeping him a prisoner in the heart's cave are wonderful manifestations of unpredictable and inexplicable grace. Siva is a robber who comes unexpectedly in a flash of surprise and carries off our precious ego.

* * *

A∏nı\ªı ! Gfl √miÿ ¶S¢x Gfl¯⁄z yUQa ˆ\fl”˜u˜⁄ı? C®˜£ıx Gfl¯⁄ Efl √hı⁄ CuØS¯P∞¿ ¯PvØı¥ Hfl ¯¡zx“Õı¥?

©⁄Æ „¡¤fl √k, CuØÆ ]¡¤fl √k. K∫ ©ı√μ∫ Pfl¤® ˆ£s¯nz yUQa ˆ\fl÷ ]¯”∞ºmi∏®£x, ©⁄©ı⁄x CuØzv¿ Jfl””U Pª¢x ¬kuªıSÆ. (£P¡ıfl uı˜⁄ ¬∏Ƨ, ©Qâx, ˆ\تıÿ”æhfl 54 BskP“ A∏nı\ª©ıÆ ]¯”∞º∏¢uı∫.)

]¡fl, £P¡ı¯⁄ ©x¯μ∞¿ ¡ºØ BmˆPısk A∏nı\ªzvÿSz yUQa ˆ\fl÷ CuØS¯P∞¿ ]¯” ¯¡zv∏¢ux Gv∫£ıμı, ¬ÕUPˆ¡ısnı ˜£μ∏Œfl ¬Ø®ßmkÆ ˆ¡Œ®£¯h |PÃa]PÕıSÆ. ]¡fl, Gv∫£ıμıx, Av\∞UPzuUP K∫ ™fl˜¡Pzv¿ ¡¢x, {©x ©v®¶™UP AP¢¯u¯Ø Gkzxa ˆ\fl‘kÆ K∫ P“¡fl.

4. B∏U PıG˘⁄ Øısh˘⁄ APÿ‘i¿ AQªÆ £»zvkÆ A∏t\ªı.

For whose sake did you conquer me? Was it for your pleasure or my good ? If now you cast me off, the world would blame you, Arunachala.

"First you captured me and now you are indifferent towards me." This is playing with the idea of duality. For the moment the Jiva forgets the identity with Siva, feels abandoned and blames Siva.

* * *

A∏nı\ªı ! G¡∫ˆ£ı∏mk Gfl¯⁄ } Bm ˆPıshı¥? Ax Efl Cfl£zvÿPıP¡ı A¿ªx Gfl {fl¯©UPı? C®˜£ıx Gfl¯⁄ } JxUQz u“Œ¬mhı¿, EªPÆ Efl¯⁄z yÿ÷Æ.

""¨uº¿ Gfl¯⁄ } ¯P®£ÿ‘⁄ı¥. C®˜£ıx Gfl¤hÆ Euı^⁄©ı¥ E“Õı¥''. Cx x¬u Gsnzvfl K∫ ¬¯ÕØımhıSÆ. J∏ PnÆ „¡fl, ]¡›hfl u⁄x IUQØz¯u ©”¢x¬kQ”x; uıfl ¯P¬h®£mhuıP |¯⁄¢x, ]¡¯⁄U Sÿ”Æ \ıÿ÷Q”x.

5. C®£» u®(¶)E˘⁄ Hfl|˘⁄® §zuı¥ C¤Øı∫ ¬k¡ı∫ A∏t\ªı.

Escape this blame. Why did you make me remember you ? Who will let you go hereafter ?

This has reference to the blame mentioned in the previous verse.

It is Siva who reveals himself to us and recalls us to Him. Once we have been called, chosen, governed by Him, He may seem to forsake us, we may forget Him for a while, but it will not be for long.

* * *

A∏nı\ªı ! C¢u® £»∞¤fl÷ u®§zxUˆPı“. GuÿPıP Efl¯⁄ {ıfl |¯⁄USÆ£ia ˆ\¥uı¥? C¤ Efl¯⁄ Øı∫ { ¡¬k¡∫?

A¯«UP®£mk, ˜u∫ƒ ˆ\¥Ø®£mk BmˆPı“Õ®£mh §fl, A¡∫ {Ư©U ¯P¬mhuıPz ˜uıfl”ªıÆ, ]ª PıªÆ {ıÆ A¡¯μ ©”UPªıÆ; B⁄ı¿ Ax }sh PıªÆ }iUPıx.

6. Dfl‘kÆ Afl˘⁄∞fl ˆ£∂u∏“ ¶∂˜¡ı¥ Cx˜¡ı E⁄u∏“ A∏t\ªı.

(a) Kinder far are you than one's own mother. And is this your kindness, O Arunachala ?

This is a complaint in the form of a question uttered by the devotee who feels forsaken.

(b) Kinder far are you, O Arunachala, than one's own natural mother. Such is your abundant grace.

This second meaning is Bhagavan's assertion that the grace of God is infinitely greater than any human mother's earthly love.

If the second meaning is adopted Cx – capturing me and keeping me in your heart - cave referred to in verse 3 – is the proof of such abundant grace.

Dfl‘kÆ Afl˘⁄, mother who gave one, birth, not stepmother or foster mother or some other substitute.

a) Cx˜¡ı – Is this alone your grace ?
b) Cx K ñ Cx˜¡ K – Such and so great is your grace.

* * *

A) A∏nı\ªı ! u⁄x ˆ\ı¢uz uı¯ØU PımiæÆ ™S¢u Afl¶ ˆ\æzx˜¡ıfl }. A®£i C∏UP, Cx uı˜⁄ı E⁄ufl¶?

Cx J∏ AiØı∂fl ¨¯”±k. A¡∫, uıfl ¯P¬h® £mhuıPU P∏v C®£i J∏ ˜P“¬ ˜PmQ”ı∫.

B) A∏nı\ªı ! } ufl¯⁄® ˆ£ÿˆ”kzu CØÿ¯Pz uı∞›Æ Afl¶ ™U˜Pıfl. E⁄x A£∂™u©ı⁄ A∏“ Azu¯PØx.

Cμshı¡x ¬ÕUP©ı⁄ Cx, C¯” A∏“ G¢u J∏ ©ı¤hz uı∞fl EªQØ¿ Afl¯£U PımiæÆ

T”®£mh ""Gfl¯⁄a ]¯”§izx E⁄x CuØ S¯P∞¿ ¯¡zv∏®£x'' Azu¯PØ A£∂™u©ı⁄ A∏–US Azuım]ØıSÆ.

Dfl‘kÆ Afl¯⁄ ñ ˆ£ÿ” uı¥. ©ıÿ”ı¢uı˜Øı,

¡Õ∫®¶z uı˜Øı, ˆ\ı¢u uı¥US® £vªı⁄ ˜¡÷

G¡∏˜©ı C¿¯ª.

A) Cx˜¡ı ñ Cxuı⁄ı E⁄u∏“.

B) Cx K ñ Cx˜¡ K, Cxuıfl Afl˜”ı E⁄x ˜£μ∏“.

7. E˘⁄˜Ø ©ıÿ‘ Khı(x) EÕzvfl˜©¿ E÷vØı ∞∏®£ı¥ A∏t\ªı.

(a)

Stay firmly in my mind, O Arunachala, so that it may not elude you and wander elsewhere.

(b)

Without changing yourself into a stranger and running away from me, sit firmly in my mind, O Arunachala.

(c)

Stay firmly in my mind, O Arunachala, and keep watch, so that this mind of mine may not change even you into me and the world, and wander away from you, the Real.

E˘⁄ H©ıÿ‘ E˘⁄˜Ø(}) ©ıÿ‘U ˆPısk E˘⁄˜Ø ({ıfl) ©ıÿ‘ ¬mk E˘⁄˜Ø ©ıÿ‘

* * *

A) A∏nı\ªı ! Gfl ©⁄Æ Efl¯⁄ H©ıÿ‘ ˜¡ˆ”[SÆ A¯ªØıv∏UP Gfl ©⁄v¿ E÷vØı¥ C∏.

B) A∏nı\ªı ! } K∫ Afl¤Ø⁄ıP ©ı‘ Gfl¯⁄ ¬m˜hıhıx Gfl ©⁄v¿ vh©ı¥ √ÿ‘∏.

C ) A∏nı\ªı ! C¢u Gfl ©⁄©ı⁄x Efl¯⁄≤Æ Th Gfl˜£ıæÆ, EªS˜£ıæÆ ©ıÿ‘hı©æÆ, \zuı⁄ Efl¯⁄ ¬ªQ v∂Øı©º∏UPƒÆ Gfl ©⁄v¿ } A¯\Øıx |¯ªzv∏¢x Pı¡¿ Pı.

E¯⁄ H©ıÿ‘ ñ E¯⁄˜Ø(}) ©ıÿ‘U ˆPısk

E¯⁄˜Ø ({ıfl) ©ıÿ‘¬mk; E¯⁄˜Ø ©ıÿ‘.

8. F∫_ÿ ÷ÕƬhı(x) E˘⁄UPs hh[Qh Efl⁄« ¯PUPım h∏t\ªı

Reveal your true beauty, O Arunachala, so that the fickle mind is prevented from wandering in the streets and is stilled by your Presence.

This verse is linked with the previous verse and suggests a panacea to prevent the mind from looking outside.

The mind wanders in the world in search of pleasures until it turns within, sees the real and permanent beauty of Arunachala as the Self, and abides in blissful peace.

* * *

A∏nı\ªı ! |¯ªØÿ” ©⁄Æ ˆu∏zˆu∏¡ı¥z v∂Øı©¿ Efl ¨fl¤¯ª∞¿ ˜©ı⁄ A¯©v∞¿ |¯ªzvh Efl Es¯© A«¯PU Pıs§zu∏“.

Ca ˆ\¥≤“ ¨fl ˆ\¥≤–hfl C¯n¢x“Õx. ©⁄vfl ˆ¡Œ˜{ıU¯Pz u¬∫UP A∏©∏¢ˆuıfl¯”U S‘®£ıPz ˆu∂¬UQ”ı∫.

©⁄Æ E“˜{ıUQ, A∏nı\ªzvfl Es¯©Øı⁄ |μ¢uμ A«¯P˜Ø ""uı⁄ı¥''U Psk, ˜£μı⁄¢u A¯©v∞¿ |¯ªUSÆ ¡¯μ, Ax (©⁄Æ) EªQ¿ Cfl£z¯uz ˜ui A¯ªQ”x.

9. G˘⁄Ø»z v®˜£ıx G˘⁄UPª ¡ı¬i¿ Cx˜¡ı Bs¯© A∏t\ªı.

Is it manliness, O Arunachala, if you fail now to embrace me and destroy my maidenhood ?

This is a daring plea for union through self-destruction, a total surrender of body, mind and soul. The maiden un-ashamedly offers up her body for violation, the sadhaka lays bare his ego for sacrifice. It is a challenge to purusha to overpower prakriti to make her His own, irrevocably and finally, once and for ever.

The erotic imagery is purely symbolical and should not be taken literally. The destruction of the ego and the union of jiva with Siva are meant.

The key word is C®˜£ıx now, this moment.

ufl¯⁄ A»zxUˆPısk, Eh¿, ©⁄Æ, B¬¯Ø ¨ ¯©ØıP A∫®£ozx IUØ©ı¡uÿS Cx J∏ ™Pz xoPμ©ı⁄ ¨¯”±hıSÆ. ©[¯PØı⁄¡“ {ın™fl‘ ufl Eh¯ªU Pÿ£»UPz uı˜⁄ ¡ºØz u∏Q”ı“; \ıuPfl u⁄x AP¢¯u¯Ø ¨ÿ÷©ıPz vØıPÆ ˆ\¥Ø \©∫®§UQ”ıfl. Cx ©ı÷uºfl‘, |μ¢uμ©ıPƒÆ, ¨i¡ıPƒÆ, ufl¯⁄ AhUQ, A¡fl ufl E¯h¯© ØıUQUˆPı“Õ, CØÿ\UvØı⁄x (§μUQ∏v, „¡˜£ıuÆ) £μƈ£ı∏–US (¶∏ÂzvÿS, Bs¯©US) ¬kÆ J∏ A¯”T¡¿.

C¢u Pı©Æ \ı∫¢u E∏¡P Ao, J∏ E¡¯©UPı⁄ S÷®•˜h BSÆ. C¯u A®£i˜Ø A®£mh©ı⁄ ˜{∫ ˆ£ı∏ÕıP GkzxUˆPı“ÕU Thıx. Cufl ˆ£ı∏“, AP¢¯u∞fl {ı\¨Æ, „¡fl ]¡›hfl IUQØ©ıu昩 BSÆ.

Caˆ\¥≤Œfl Ai®£¯h ≠ªa ˆ\ı¿ (Keyword) C®˜£ıx, CUPnÆ.

10. H¤¢u E”UPÆ G˘⁄®§” ∂ UP Cxƒ⁄U P«˜Pı A∏t\ªı.

Is it proper, O Arunachala, that you should pretend to be asleep when strangers are dragging me away from you?

By right and nature the soul belongs to God. But the pleasures of the senses are ready to carry it away. It is for God, the owner, to protect His property from strangers who are about to steal it. "The others" (§”∫) are the five senses referred to in the following verse: verses 10, 11 and 12 form one series.

* * *

A∏nı\ªı ! Gfl¯⁄ Afl¤Ø∫ Efl¤h™∏¢x C zxa ˆ\¿æƘ£ıx, } y[S¡x ˜£ı¿ £ı\ı[S ˆ\¥u¿ \∂˜Øı?

E∂¯©®£i≤Æ, CØ¿£ıPƒÆ, Bfl©ı C¯”¡ ›USa ˆ\ı¢u©ı⁄x. B⁄ı¿, ¶ªflPŒfl Cfl£[P“ A¯uz yUQa ˆ\fl‘h BØzu©ı¥ C∏UQfl”⁄. C¯”¡fl uıfl, u⁄US E∂zuı⁄ ˆ\ız¯u, Afl¤Ø∫ PÕ¡ıh ¡∏Æ ˜{μÆ A¯u® £ıxPıUP ˜¡skÆ.

""§”∫'' Gfl£x §fl¡∏Æ ˆ\¥≤Œ¿ S‘®§mk“Õ IƶªflP“ BSÆ. ˆ\¥≤mP“ 10,11,12 J∏ ˆuıhμıSÆ.

11. IƶªU P“¡∫ APzv¤ÿ ¶SƘ£ıx APzv¿ } ∞˘ª˜Øı A∏t\ªı.

When those robbers, the five senses, enter my mind, are you not present there at home to keep them out ?

When the owner is not at home and the house lies vacant, thieves break in and steal. But this owner, the Self, is ever present and cannot leave the house. And it is ever awake as awareness and cannot sleep either. Hence it is present and awake, and only pretends to be absent or asleep. This idea is made clear in the next verse, number 12. Man is free and shares this gift with God. The Self therefore permits the visit of the five senses. This is due to the freedom given to man to look without or look within. Such freedom is only a trick, a piece of jugglery. Temptation comes to purify and strengthen us.

* * *

20

A∏nı\ªı ! IƶªflPÕıQØ AUP“¡∫P“ Gfl E“Õzv¿ ~¯«≤Æ ˆ£ı x, A¡∫P¯Õz uk®£uÿS, A[˜P, √mi¿ } C¿¯ª˜Øı?

√mifl E∂¯©ØıÕ∫ (ˆ\ı¢uUPıμ∫) √mi¿ C¿ªı©¿, √k PıºØı¥ C∏USƘ£ıx, P“¡∫ √m¯h E¯hzx ¡¢x, PÕ¡ık¡∫. B⁄ı¿ C¢u ˆ\ı¢uUPıμμı⁄ Bfl©ı Gflˆ”fl÷Æ E“Õx, √m¯h ¬mk APª Cتıux. Ax G®˜£ıxÆ ¬»®¶hfl En∫¡ıP C∏UQ”x, y[PƒÆ ¨iØıx. Buªı¿ Ax C∏¢x ˆPıskÆ, ¬»®¶h›Æ E“Õx. C¿ªıux ˜£ıæÆ A¿ªx y[S¡x ˜£ıæÆ £ı\ı[S uıfl ˆ\¥Q”x. C¢uU P∏zx Akzx ¡∏Æ 12&Æ Gs ˆ\¥≤Œ¿ ™Pz ˆuŒ¡ı¥U T”®£mk“Õx. ©¤ufl _u¢vμÆ E¯hØ¡fl, C¢u® £∂¯\ C¯”¡›hfl £[S ˆPı“Q”ıfl. B¯PØı¿ IƶªflPŒfl ~¯«¯¡ Bfl©ı¡ı⁄x A›©vUQ”x. ©¤ufl C¢u _u¢vμzvfl ¬¯Õ¡ı¿ ˆ¡Œ˜{ıUS¯hØ¡⁄ıPƒÆ C∏UPªıÆ;

You are the one without a second, the sole, real being, O Arunachala. Who can hide you or hide from you and come in here? If strangers come in, it is with your knowledge. All this is but your jugglery.

* * *

A∏nı\ªı ! }˜Ø Cμshÿ”, J˜μ Es¯©® ˆ£ı∏“ (\z¡Ïx). Efl¯⁄ Øı∫ ©¯”UP ¨i≤Æ A¿ªx, Efl¤h™∏¢x JŒ¢x C[˜P ¡μ¨i≤Æ?

A¢|Ø∫ E“˜Õ ¡∏¡ı∫P˜ÕØı∞fl, Ax E⁄USz ˆu∂¢u˜u. C¯¡ˆØ¿ªıÆ E⁄x ©ıØı·ıª˜© Afl‘ ˜¡‘¿¯ª.

13. K[Pı μ®ˆ£ı∏“ J®¶Ø∫ ¬¿˜ªı¥ E˘⁄Øı∫ A‘¡ı∫ A∏t\ªı.

Import of AUM, unequalled, unsurpassed, who can understand you, O Arunachala?

The mystic syllable is all-inclusive and all-transcendent. It includes apparent evil, which we can overcome only with the help of this mysterious Power, AUM.

The meaning and power of AUM cannot be explained in words or conceived by the mind. It can only be experienced as the bliss of Being in full identity with the Self. The meaning of AUM is the same as Arunachala, the Self, I AM, pure Being.

* * *

A∏nı\ªı ! ""KÆ'' fl EmP∏zuı⁄¡˜⁄, E⁄US \∂\©©ı⁄¡∏Æ, Efl¤æÆ ™U˜Pı›Æ C¿ªı u¡˜⁄, Efl¯⁄® ¶∂¢x ˆPı“Õ Øıμı¿ ¨i≤Æ?

(C¢u ©¯”ˆ©¥¯© \ı∫¢u ˆ\ıÿS‘®•hı⁄ (Mystic syllable) ""KÆ'' G¿ªı¡ÿ¯”≤Æ E“ÕiUQØx; G¿ªı¡ÿ¯”≤Æ Ph¢ux. Cu›“ w¯©˜£ı¿ ˜uıfl÷£¯¡P–Æ Ah[SÆ. C¯u {ıÆ ""KÆ'' fl›“ ¶¯u¢v∏USÆ \Uv (mysterious power)∞fl Eu¬ ˆPısk uıfl ˆ¡¿ª ¨i≤Æ.

""KÆ''fl ˆ£ı∏¯Õ≤Æ, \Uv¯Ø≤Æ ˆ\ıÿPÕı¿ ¬¡∂UP Cتıx, ©⁄v⁄ı¿ Gsn ¨iØıx. C¯u, Bfl©ıƒhfl £∂ßμn Jfl÷uªı⁄, ˜£μı⁄¢uzv¿ v¯ÕUSÆ C∏®£ıP C∏¢x A›£¬UPz uıfl CØæÆ. ""KÆ''fl ˆ£ı∏“ A∏nı\ªÆ, Bfl©ı, ""uıfl'' G›Æ En∫ƒ, yØ C∏®¶.

14. JÕ¯¡˜£ı¿ G⁄USfl A∏˘Õz u¢ˆu˘⁄ B–¡ xflPhfl A∏t\ªı.

(a)

Like a good mother, you are bound in duty to bestow your grace on me and govern me.

(b)

As Siva was gracious to old Avvai or to my mother or to Goddess Uma, to me too you are bound to be gracious, O Arunachala, and me too you should govern. (I am like Avvai)

* * *

A) A∏nı\ªı ! J∏ {¿ª uı¯Ø®˜£ıª G⁄US Efl A∏¯Õ AŒzx Gfl¯⁄ B–¡x Efl Ph¯©˜Ø BSÆ.

B) A∏nı\ªı ! ¨vØ¡Õı⁄ JÕ¯¡Øı∏US A¿ªx Gfl uı¥US A¿ªx E¯©˜u¬US ]¡fl A∏“ ¡«[QØx ˜£ıª, G⁄USÆ } A∏“ £ıº®£x Efl Ph¯©ØıSÆ; Gfl¯⁄≤Æ BÕ ˜¡skÆ. ({ıfl JÕ¯¡¯Ø® ˜£ıfl”¡fl).

15. PsqUSU Pst¥U Psofl‘U Pıs E˘⁄U Pıq¡ ˆu¡∫£ı∫ A∏t\ªı.

(a)

Eye of the eye you are and without eyes you see. Who can see you, O Arunachala?

(b)

You are the sight within the eye and without eyes you see. Who can see you but yourself, O Arunachala?

(c)

You are the all-seeing witness, seeing all sights and seen by none. Who can see you? It is for you to see me and give me your grace.

* * *

A) A∏nı\ªı ! PsqUSU Psnı⁄¡fl }, PsP“ C¿ªı©æÆ Pıs£¡fl }. Efl¯⁄ Øfl‘, Efl¯⁄U PınUTiØ¡∫ Øı∫?

B) A∏nı\ªı ! Pso›“ E“Õ® £ı∫¯¡ }, PsP“ C¿ªı©æÆ Pıs£¡fl }. Efl¯⁄ Øfl‘, Efl¯⁄U PınUTiØ¡∫ Øı∫?

C ) A∏nı\ªı ! } A¯⁄z¯u≤Æ PıqÆ \ım], G¿ªı Pım]P¯Õ≤Æ Pıs£¡fl, J∏¡μıæÆ Pın¨iØıu¡fl. Øıμı¿ Efl¯⁄U Pın ¨i≤Æ? } uıfl Gfl¯⁄® £ı∫zx Efl A∏¯Õz uμ˜¡skÆ.

16. Pı¢uÆ C∏ƶ˜£ı¿ P¡∫¢ˆu˘⁄ ¬hı©¿ Pª¢ˆu˜‡ i∏®£ı¥ A∏t\ªı.

As a magnet draws iron, draw me to yourself, O Arunachala: hold me fast, be one with me.

In the £vPÆ (Decad V.10) Bhagavan calls Arunachala the magnetic mountain – E∞∫ ¡º Pı¢u £∏¡uÆ.

Arunachala is the active force. We have only to turn towards it and go near and be passive. We shall be taken up and held fast by it.

* * *

A∏nı\ªı ! Pı¢u©ı⁄x C∏Ư£ D∫®£x ˜£ı¿ Gfl¯⁄ Efl£ı¿ D∫zxUˆPı“; Gfl¯⁄U ˆPmiØıP® §izxUˆPı“, Gfl›hfl Jfl”ı¥ C∏.

£vPzv¿ (v.10) £P¡ıfl A∏nı\ªz¯u, Pı¢u©¯ª& E∞∫¡ºPı¢u £∏¡uÆ ñ Gfl÷ A¯«UQ”ı∫.

A∏nı\ªÆ ˆ\Ø¿v”¨“Õ ¬¯\. {ıÆ Aufl £UPÆ v∏Ƨ, A∏Q¿ ˆ\fl÷ ˆ\تÿ÷ C∏UP ˜¡siØx uıfl. Ax {Ư©z yUQ Gkzx, ˆPmiØıP Aμ¡¯nzxU ˆPı“–Æ.

17. Q∂≤∏ ¡ıQØ Q∏¯£U Ph˜ª Q∏¯£T∫¢ u∏–¡ı¥ A∏t\ªı.

Ocean of compassion manifesting as a mountain, have mercy on me, give me your grace, O Arunachala.

* * *

A∏nı\ªı ! ©¯ªØıP Pım] u∏Æ P∏¯nUPh˜ª, Gfl´x CμUPÆ ˆPı“, Efl⁄∏¯Õz uı.

18. RØ© ˆª[S[ QÕˆμıŒ ©oGfl R﩯خ £ıÈ\¥ A∏t\ªı.

Gem of awareness shining in all creatures low or high, destroy the meanness in my heart, O Arunachala.

19. Sÿ”ƨÿ(÷) A÷zx G˘⁄U Sn©ı¥® £oz(x)B“ S∏ƒ∏ ¡ıˆØıŒ∫ A∏t\ªı.

O Arunachala, you who stand and shine before me in the form of my guru, destroy utterly my faults, cure me and convert me, and as your servant govern me.

Egoism, the separate I, is the cause of all faults, the original sin. Disinterestedness, detachment, egolessness is the one qualification for the service of God.

Sn©ıu¿ is the christian word for 'conversion'. By implication Arunachala is here the Teacher Jesus, as much as Siva.

* * *

A∏nı\ªı ! Gfl¨fl |fl÷ G⁄x S∏¡ı¥ JŒ∫Qfl” } G⁄x Sÿ”[P“ A¯⁄z¯u≤Æ A”˜¡ A»zx, Gfl¯⁄USn®£kzv, ©ıÿ‘, Efl›¯hØ ˜\¡P⁄ıP Gfl¯⁄ Bsh∏“.

Bn¡Æ, u¤®£mh {ıfl G›Æ ¨¯⁄®¶ G¿ªı Sÿ”[P–USÆ PıμnÆ, ≠ª£ı¡©ıSÆ. ¬∏®§fl¯©, £ÿ‘fl¯©, AP¢¯u∞fl¯©, C¯¡˜Ø C¯”¡fl £oUS (˜\¯¡US) ˜¡siØ J˜μ uSvØıSÆ.

H_ƒÆ B¡∫ Gfl÷ C[S S‘®£ıP _miUPımh® £mk“Õx.

20. T∫¡ım PsoØ∫ ˆPık¯©∞¿ £hı(x)A∏“ T∫¢(x)G˘⁄a ˜\∫¢(x)A∏“ A∏t\ªı.

(a)

Save me from the sword (sharp glances) of women, O Arunachala, give me your grace and be one with me.

(b)

Save me from the cruel power of men with sharp swords and cunning snares. O Arunachala, give me your grace and be one with me.

The scheme of the poem makes the speaker a woman, hence Muruganar gives the meaning at (b)

Save me from those worldly people who look like friends but who are in reality cruel enemies.

* * *

A) A∏nı\ªı ! ©ıu∂fl ¡ı“ ˜£ıfl” T∂Ø Ps £ı∫¯¡∞¤fl÷ Gfl¯⁄U Pı®£ıÿ÷; G⁄US E⁄u∏¯Õz u¢x Gfl›hfl Jfl”ı¥ C∏.

B) A∏nı\ªı ! T∂Ø ¡ımP–Æ, ¡g\¯⁄® ˆ£ı‘P–Æ E¯hØ ˆPılμ \Uv ¡ı¥¢u BsPŒh™∏¢x Gfl¯⁄U Pı®£ıÿ‘ G⁄US E⁄u∏¯Õz u¢x Gfl›hfl Jfl”ı¥ C∏.

C®£ıUPŒfl vmh®£i (¨¯” ¡S®¶ ñ scheme) T÷£¡∫, J∏ ©ıx BSÆ. Buªı¿ (B)¬¿ S‘®§mi∏USÆ ˆ£ı∏¯Õ ¨∏P⁄ı∫ u∏Q”ı∫.

""{s£∫P“ ˜£ı¿ ˜uıfl÷Æ, B⁄ı¿ Es¯©∞¿ ˆPıiØ Gv∂PÕı⁄ A¢u EªRØ ©¤u∂h™∏¢x Gfl¯⁄U Pı®£ıÿ÷.''

21. ˆPg]≤Æ ¡g]Øı¥U ˆPıg\¨Æ Cμ[Q˘ª Ag\ˆªfl ˜”Ø∏“ A∏t\ªı.

Though I beg and beg, you are cruel and show no mercy. Now at least say 'Fear Not', O Arunachala.

The apparent hard-heartedness of God is also a form of real kindness. By prolonged waiting, man's will is tempered, his faith is strengthened, his mind purified. Grass grows quickly, tall trees yield fruit after decades.

* * *

A∏nı\ªı ! {ıfl ™P™P Øı]zx ˜¡si≤Æ, }

¬u©ı⁄ Es¯© Afl˜£. }sh PıªÆ Pızv∏® £u⁄ı¿, ©¤u¤fl ©⁄zvm£Æ (will) E÷vدhQ”x, {ƧU¯P vh©ıQ”x, ©⁄Æ y¥¯© A¯hQ”x. ¶¿ ¬¯μ¬¿ ¡Õ∏Æ; EØ∫ ©μ[P“ £¿ªıskP–US® §”S P¤P“ u∏Qfl”⁄.

22. ˜PÕı uŒUSÆEfl ˜Pi¿ ¶P¯«U ˜Pkˆ\¥ Øıu∏“ A∏t\ªı.

Great is your fame as a giver of gifts unasked. Be gracious to me, Arunachala and do not spoil your own good name.

Answer soon my prayer for your grace. cf verses 4,5.

AQªÆ £»zvkÆ, C®£» u®¶.

* * *

A∏nı\ªı ! } ˜PmPı©˜ª £∂_P“ ¡«[S£¡fl Gfl›Æ E⁄x ¶Pà ˜©˜ªı[Q E“Õx. G⁄US A∏“¶∂. E⁄U˜P E∂zuı⁄ {¿ª ˆ£Ø¯μ }˜Ø ˆPkzxU ˆPı“Õı˜u.

E⁄u∏–UPıP C¯”g_Æ Gfl §μı∫zu¯⁄¯Ø ¬¯μ¬¿ |¯”˜¡ÿ÷. ˆ\¥≤“ Gs 4, 5 ƒhfl J®¶ ˜{ıUSP. AQªÆ £»zvkÆ, C®£» u®¶.

23. ¯P∞¤¿ P¤≤fl ˆ©¥μ\[ ˆPıskE¡ ¯Pˆ¡‘ ˆPıÕ¡∏“ A∏t\ªı

Ripe fruit in my hand, O Arunachala, let me drink in your true sweetness and be mad with joy.

The fruit may be a grape, plum or anything else. It is not enough to hold it in the palm (Hastamalaka). One must drink in its juice and rejoice.

* * *

A∏nı\ªı! Gfl ¯P∞¿ £ zu® £«©ı¥ E“Õı¥. E⁄x A®£mh©ı⁄ C¤®¯£ A∏¢v, §z˜u‘, ˜£μı⁄¢uzv¿ v¯Õzv∏UP A∏Õı¥.

£«©ı⁄x vμı¯Ò A¿ªx C¤Ø \¯u® £ÿ÷“Õ ˜¡÷ G¢u® £«¡¯PØıPƒÆ C∏UPªıÆ. A¯u E“Õ[¯P∞¿ §izx ¯¡zxU ˆPısi∏¢uı¿ ©mkÆ ˜£ıuıx (ÌÏuı©ªPÆ). Aufl \ıÿ¯”U Sizx Aufl ∏]¯Ø A›£¬zx ©Q« ˜¡skÆ.

24. ˆPıi∞mk AiدμU ˆPı¿E˘⁄U PmiU ˆPıskG[Vfl ¡ıØ¡fl A∏t\ªı.

You have raised the flag vowing the death of the ego in your devotees. How then can I survive after wedding you, O Arunachala.

The human being cannot enjoy divine bliss unless he first dies as a separate entity.

* * *

A∏nı\ªı ! } E⁄x AiØı∫PŒfl AP¢¯u¯ØU ˆPı¿æ¡˜u \£u©ıPU ˆPısk E⁄x ˆPıi¯Ø

Gfl£x (AP¢¯u) C”¢uıªfl‘, ©¤ufl ˆu¥√P® ˜£∂fl£zv¿ v¯ÕUP Cتıx.

25. ˜Pı£™¿ Snz˜uı¥ S‘Øı¥ G˘⁄UˆPıÕU S¯”ˆØfl ˆ\¥˜ufl A∏t\ªı.

(a)

O Arunachala, unruffled by anger, what fault have I committed that you do not make me, that is, my ego, your target?

(b)

O Arunachala, unruffled by anger, what penance did I perform that you should make me your target (that you should have destroyed my ego)?

In (a) the ego has yet to be destroyed; God's grace is yet to come.

In (b) God's grace has already descended and the ego has been destroyed.

* * *

A) A∏nı\ªı ! ˜Pı£zuı¿ £ıvUP®£hıu¡˜⁄, {ıfl Gfl⁄ u¡÷ ˆ\¥˜ufl, } Gfl¯⁄, Auı¡x G⁄x AP¢¯u¯Ø, Efl S‘Øı¥ BUPı© º∏®£uÿS?

B) A∏nı\ªı ! ˜Pı£zuı¿ £ıvUP®£hıu¡˜⁄, } Gfl¯⁄U S‘ØıUQ, Gfl AP¢¯u¯Ø A»zvh {ıfl Gfl⁄ u¡Æ ˆ\¥˜ufl?

A) ¬¿, AP¢¯u Cfl›Æ A»®£h¬¿¯ª; C¯”¡¤fl A∏“ Cfl›Æ ¡μ¬¿¯ª. B) ¬¿, C¯”¡¤fl A∏“ HÿP⁄˜¡ Qmi ¬mhx; AP¢¯u A»¢x ¬mhx.

26. ˆPÕu©∫ ˜£ıÿ÷[ P∏˘n©ı ©˘ª˜Ø P¯hUPoz uı“¡ı¥ A∏t\ªı.

Great mountain of compassion praised by Gautama, glance on me with grace and govern me, O Arunachala.

Rishi Gautama is associated with both Tiruchuzhi and Tiruvannamalai.

* * *

A∏nı\ªı ! ˆPÕu©μı¿ ¶P«®£mh A∏“™S¢u ˆ£∏Æ ©¯ª˜Ø, E⁄x P∏¯nU P¯hUPs ˜{ıUPı¿ Gfl¯⁄ Bsh∏“.

ˆPÕu© ∂Ê, v∏a_», v∏¡snı©¯ª Cμs kh›Æ \Æ£¢u®£mk“Õı∫.

27. \Pª¨Æ ¬ [SÆ PvˆμıŒ C⁄©⁄ \ª\Æ Aª∫zvk A∏t\ªı.

Sun whose bright rays envelop the whole world, O Arunchala, make my heart-lotus blossom.

The sun swallows up the world and drives out darkness. The ego's darkness hidden in the heart-lotus flees when its petals open and admit the sun's rays. As in Arunachala Pancharatnam, here is an explicit identification of Arunachala with the Sun and of the heart with the lotus.

* * *

A∏nı\ªı ! u⁄x JŒ™S¢u Pv∫PŒ⁄ı¿ EªP¯⁄z¯u≤Æ `âx ˆPı“–Æ `∂ؘ⁄ ! Gfl CuØzuı©¯μ¯Ø ©ªμa ˆ\¥.

`∂Øfl Eª¯P ¬ [Q C∏¯Õ ¬μmi ¬kQ”x.

Ki¬kQ”x. A∏nı\ªzvÿSÆ `∂Ø›USÆ, CuØzvÿSÆ uı©¯μUSÆ E“Õ J∏¯©®£ım¯h ""A∏nı\ª £g\μzv⁄''zv¿î T‘Øx˜£ı¿, C[SÆ ™Pz ˆuŒ¡ıP ¬ÕUP®£mk“Õx.

28. \ı®£ık Efl˘⁄a \ı∫¢xEn ¡ı¥Øıfl \ı¢u©ı¥® ˜£ı¡fl A∏t\ªı.

(a)

Let me, your prey, surrender and be consumed by you O Arunachala, and so have peace.

(b)

To feed on you I came, O Arunachala, but I have become your food and am now at peace.

In verses 92 and 103 also, the devotee is consumed as food by God. To abide in God is to be consumed by Him.

Parallels can be found in Nammalwar and Manikkavachagar. God is the Annavan and Annada, the owner and eater of food. Man is only food, the more passive partner in this job of eating. God is a Person, the active principle. Man is a creature, a thing. He becomes a Person by awareness of the presence of God as bliss. In poetry, whether Nammalwar's or Manikkavachagar's or Ramana Maharshi's, we go out to enjoy God and find at last that He alone exists as joy and we have no separate identity.

* * *

A) A∏nı\ªı ! E⁄x C¯μØıQØ {ıfl Efl¤hÆ \μn¯h¢x, Efl⁄ı¿ EmˆPı“Õ®£mk, Au⁄ı¿ A¯©v ˆ£÷˜¡fl.

B) A∏nı\ªı ! {ıfl Efl¯⁄ Es£uÿPıP ¡¢˜ufl. B⁄ı¿ E⁄x En¡ıQ ¬m˜hfl. C®ˆ£ı x |Æ©vØı¥ E“˜Õfl.

92, 103 ˆ\¥≤mPŒæÆ Th, £Uufl En¡ıP C¯”¡⁄ı¿ Esn®£kQ”ıfl Gfl£x S‘UP® £mk“Õx. C¯”¡›hfl Jfl‘ C∏zu¿ Gfl£x A¡⁄ı¿ Esn®£ku¿ BSÆ.

CuÿS Jzuıÿ ˜£ıfl” P∏zx {Æ©ıáı∏Æ, ©ıoUP¡ı\P∏Æ T‘≤“Õ¯uU PınªıÆ. C¯”¡fl Afl⁄¡ı›Æ, Afl⁄uıƒÆ B¡fl; En¬fl E¯hØ ¡›Æ ( E∂¯©ØıÕ›Æ – owner ) A¡˜⁄; Es£¡›Æ (eater) A¡˜⁄. ©¤ufl Enƒ ©mk˜©; EsqÆ ˆ\غ¿ A¡fl £[S ™PƒÆ S¯”˜¡. Phƒ“ K∫ u¤zufl¯©Øfl (Person); ˆ\غfl uzx¡Æ (principle-Ai®£¯h ˆ©¥Æ¯©). ©¤ufl K∫ E∞∂⁄Æ (creature); K∫ ˆ£ı∏“ (a thing). ©¤ufl PhƒŒfl C∏®¯£ ˜£μı⁄¢u©ıP En∫¢u §”S A¡fl u¤zufl¯©Øfl (Person) BQ”ıfl. P¬¯u∞¿ ( in poetry ) {Æ©ıáı∫, ©ıoUP¡ı\P∫ A¿ªx μ©n©P∂Ê∞fl £ıh¿P“ ¡ı∞ªıP Phƒ¯Õ® £ÿ‘ A‘¢x B⁄¢vUQ˜”ıÆ; C÷v∞¿, A¡fl J∏¡˜⁄ C∏UQ”ıfl; Ax˜¡ B⁄¢uÆ; {©UˆP⁄ K∫ u¤zufl¯© C¿¯ª Gfl£¯uU Psk ˆPı“Q˜”ıÆ.

29. ]zu[ SŒμUPv(∫) AzuƯ¡zx A¨u¡ı ¯Øzv” A∏“©v A∏t\ªı

Arunachala, O moon of grace, with your rays as with cool fingers, touch my heart and open the nectar mouth within.

In V. 27, Arunachala is the Sun making the heart-lotus blossom. Here it is the moon opening the water-lily and releasing the fountain of bliss within.

In Forty Verses Supplt. 18, the spiritual heart is located two fingers to the right and compared to a water-lily bud.

* * *

A∏nı\ªı ! P∏¯n |¯” |ª˜¡ ! SŒ∫¢u ¬μ¿P“ Jzu E⁄x Pv∫PÕı¿ Gfl CuØz¯uz ˆuımk E“Œ∏USÆ A¨u ¡ı¯Øz v”¢vk.

E“Õx {ıÿ£x A›£¢uzv¿ 18&Æ ˆ\¥≤Œ¿, Bfl© CuØÆ ¡ª®£UPÆ ({k©ı∫§º∏¢x) Cμsk ¬μ¿P“ u“Œ C∏UQ”x Gfl÷Æ, Ax }∫&A¿º (waterlily) A∏ƶh›Æ J®§h® £mk“Õx.

30. ^¯μ Ø»zx|∫ ¡ın©ıa ˆ\¥(x)A∏m ^¯μ ØŒzu∏“ A∏t\ªı.

(a)

Remove this cloth, expose me naked and then clothe me with your loving grace, O Arunachala.

(b)

Destroy my (false) greatness, lay me bare, and give me the real greatness of your grace.

^¯μ may be taken as nominative in form, accusative (2nd case) in meaning and meaning 'cloth'.

^¯μ may be accusative in form and meaning. ^∫ being greatness, prosperity.

* * *

A) A∏nı\ªı ! C¢u E¯h¯Ø }UQ, |∫¡ın©ı¥ (AÆ©n©ı¥a ˆ\¥x), §fl E¢ufl Afl¶™UP A∏“ B¯hØı¿ Gfl¯⁄ Ekzx.

B) G⁄x (ˆ£ı¥) ]”®¯£ A»zx, Gfl¯⁄ ˆ¡mhˆ¡ŒØıUQ, E⁄x A∏Œfl ]”®¯£ AŒzu∏“.

^¯μ Gfl”ı¿ B¯h A¿ªx ˜\¯ª Gfl÷ ˆ£ı∏“ ˆPı“ÕªıÆ. A¿ªx ""^∫'' Gfl÷ ˆPıshı¿, ]”®¶, ˆ\ ¯© G⁄ªıÆ.

31. _PUPh¿ ˆ£ı[Pa ˆ\ı¿æn∫ ¡h[Pa _Æ©ı ˆ£ı∏¢vh[S A∏t\ªı.

For the sea of joy to surge, for speech and feeling to subside, rest, O Arunachala, there (in the heart).

In the divine presence, the bliss of being surges of its own accord, words and thoughts die down.

* * *

A∏nı\ªı ! B⁄¢u \ıPμÆ G Æ£, ˜£a_Æ, En∫a]≤Æ Ah[P } A[S (Gfl CuØzx“) u[S.

C¯”¡fl \¢|v∞¿ B⁄¢u|¯ª (C∏®¶) uı⁄ıP G Æ¶Q”x. ˜£a_Æ, Gsn[P–Æ {]zx ¬kQfl”⁄.

32. `xˆ\¥x Gfl˘⁄a ˜\ıvØıx C¤≤fl ˜\ıv E∏UPımk A∏t\ªı.

Stop deceiving me, testing and proving me, O Arunachala and henceforward reveal to me instead, your form of light.

C¤ can be read with the clause which precedes or that which follows. Stop testing me as you have hitherto done or show me your true form henceforward.

* * *

A∏nı\ªı ! Gfl¯⁄ H©ıÿ”ıx, £∂˜\ıvUPıx, £vªıP C¤Øı∞›Æ, E⁄x JŒ E∏¯¡U Pıs§.

""C¤'' Gfl›Æ ˆ\ı¿, Aaˆ\ı¿ºÿS ¨fl›“Õ A¿ªx §fl›“Õ ¡ıUQØ E÷®¶ (clause) Gu›hfl ˜¡sk©ı⁄ıæÆ ˜\∫zxU ˆPı“ÕªıÆ. Auı¡x, Cx¡¯μ ˆ\¥ux ˜£ı¿ C¤ Gfl¯⁄® £∂˜\ıv®£¯u |÷zvU ˆPı“ A¿ªx C¤Øı∞›Æ Efl `Øπ£z¯u G⁄USU Pımk.

33. ˆ\®£i ¬z¯uPÿ÷ C®£i ©ØUS¬m(k) E∏®£k ¬z¯uPımk A∏t\ªı

Reveal to me true formative knowledge (or knowledge of your true form) - so that I may give up this delusive worldly knowledge.

ˆ\®£i ¬z¯u ñ sleight of hand, mayajala, aghatitaghatana (making pitcher appear and disappear).

C®£i ñ in this way or this world; £i– world, people of the world.

* * *

A∏nı\ªı ! {ıfl EªP ©ıØı ©ØUP A‘¯¡ ¬mk¬kuÿS Efl›¯hØ Es¯©Øı⁄ ˆ\ı∏£ A‘¯¡ (A¿ªx, E⁄x Es¯© E∏¬fl A‘¯¡)

C®£i ñ C¢u ¬uÆ A¿ªx C¢u EªPÆ; £i ñ EªPÆ, Eª˜Pı∫.

34. ˜\μı¥ G¤flˆ©¥ }μı¥ E∏QUPs pμıÿ÷ A»˜¡fl A∏t\ªı.

Unless you join me, O Arunachala, this body will melt away in a river of tears and I shall die.

* * *

A∏nı\ªı ! } Gfl›hfl Thı¬i¿ C¢u Eh¿, B÷˜£ı¿ ˆ£∏SÆ Gfl Psp∂¿ P¯μ¢x, {ıfl C”¢x ¬k˜¡fl.

35. ¯\ˆØ⁄z u“Œfl ˆ\¥¬˘⁄ _k©ªı¿ E¥¡¯P ˜Ø(x)E¯μ A∏t\ªı.

If you say ‘Fie’ and scorn me, O Arunachala, my past deeds will torture me and where is the hope of life for me?

* * *

A∏nı\ªı ! } ""^'' Gfl÷ Gfl¯⁄z yÿ‘ JxUQ ¬mhı¿, Gfl £¯«Ø ¬¯⁄P“ Gfl¯⁄a ]zvμ¡¯u ˆ\¥≤Æ; {ıfl G¯u {Ƨ E∞∫ ¡ıØ¡fl?

36. ˆ\ı¿ªıx ˆ\ıº} ˆ\ı¿ª” |¿ˆªfl÷ _Æ©ı C∏¢uı¥ A∏t\ªı.

In wordless silence you told me to abide in silence. And you abide still and quiet, O Arunachala.

* * *

A∏nı\ªı ! ¡ı∫z¯uPŒ¿ªı ˆ©Õ⁄zvfl ≠ªÆ Gfl¯⁄ ˜©ı⁄|¯ª∞¿ |¯ªUPa ˆ\ı¿º, } A\ª©ı¥, A¯©vØı¥ C∏UQ”ı¥.

37. ˜\ıƧØı¥a _Æ©ı _PÆEsk E”[Qi¿ ˆ\ı¿˜¡÷ GflPv A∏t\ªı.

a) If you slumber in quiet repose enjoying the bliss – being, O Arunachala, tell me what other recourse I have.

(b) If I slumber in quiet repose enjoying the bliss of being, what other moksha is there, tell me, O Arunachala.

Pv – recourse, hope.

Pv – Moksha.

* * *

A) A∏nı\ªı ! } A¯©vØı¥ uı⁄ı⁄ |¯ª∞¿ B⁄¢uz x∞º¿ v¯Õzv∏®£ıØı∞fl G⁄US ˜¡÷ ¶PºhÆ Hx, T÷.

B) A∏nı\ªı ! {ıfl A¯©vØı¥ uı⁄ı⁄ |¯ª∞¿ B⁄¢uz x∞º¿ v¯Õzv∏® ˜£⁄ı∞fl, Cu¤›Æ ˜¡÷ ˜©ıÒÆ HxÆ Es˜hı, T÷.

Pv ñ ¶PºhÆ, {ƧU¯P.

Pv ñ ˜©ıÒÆ.

38. ˆ\Õ∂Ø[ Pımi˘⁄ \«UPÿ”x Gfl˜” \ºØı v∏¢uı¥ A∏t\ªı.

(a)

You showed your prowess. Then you said, “The flaw is gone” and you remain unmoving, O Arunachala.

(b)

Your sunlike splendour you revealed and having destroyed my illusion, now you remain inactive and unmoving (as a mountain), O Arunachala.

The magnetic mountain acts, attracts. The Sun dispels darkness. Here action is inaction, stillness. The teaching is being, not thought or action. Sourya (ˆ\Õ∂ØÆ) -prowess, the Sun's power.

* * *

A) A∏nı\ªı ! } Efl √μz¯uU Pıs§zuı¥. §”S,""Sÿ”[S¯”P“ ˜£ı∞⁄'' Gfl÷ ˆ\ı¿º, } \ª⁄©ÿ÷ C∏UQ”ı¥.

B) A∏nı\ªı ! E⁄x `∂Øfl Jzu JŒ §μ£ı¡z¯u } Pıs§zx G⁄x ©ı¯Ø¯Ø A»zx, C®ˆ£ı x } ˆ\تÿ÷, \ª⁄©ÿ÷ (©¯ªØı¥) C∏UQ”ı¥.

Pı¢u ©¯ª ˆ\Ø¿£kÆ, D∫USÆ. `∂Øfl C∏¯Õ® ˜£ıUSÆ. C[S ""ˆ\Ø¿î'' Gfl£x ˆ\تÿ‘∏zu¿, _Æ©ı∞∏zu¿. Cx Pÿ§®£x (˜£ıv®£x), uı⁄ı ∞∏zu¿; Gsn˜©ı, ˆ\ؘªı A¿ª.

ˆ\Õ∂ØÆ ñ √μÆ, `∂ؤfl \Uv.

39. b©º∞ÿ ˜Phı {ıflGfl E÷vØı¿ {ıi|fl E÷˜¡fl A∏t\ªı.

(a)

I am worse than a dog. With what strength can I trace you and reach you, O Arunachala?

(b)

Am I worse than a dog? Certainly not. By my own strength I shall trace you and reach you, O Arunachala.

The second meaning is more appropriate. Man is not worse than a dog.

b©º∞ÿ ˜Phı {ıfl? Am I worse than a dog? By the 'I' scent, by asking 'who am I?' and 'Whence am I?' one reaches the source, the Heart.

* * *

A) A∏nı\ªı ! {ıfl J∏ {ı∞›Æ C»¡ı⁄¡fl. {ıfl G¢u £ªÆ (¡ºƒ) ˆPısk Efl¯⁄ {ıi A¯hØ ¨i≤Æ?

B) A∏nı\ªı ! {ıfl {ı∞›Æ C»¡ı⁄¡⁄ı? |a\Ø©ı¥ C¿¯ª. Gfl›¯hØ ˆ\ı¢u £ªzuı¿ {ıfl Efl¯⁄z˜ui A¯h˜¡fl.

B)¬¿ T‘Ø ˆ£ı∏“ (A)¬¿ T‘دu ¬h AvP ˆ£ı∏zu©ı⁄x. ©¤ufl {ı¯Ø¬h ˜P¡ª ©ı⁄¡fl A¿ª.

b©ºØıÿ ˜Phı {ıfl?&{ıfl {ı∞›Æ P¯hØ¡⁄ı?

40. bı⁄™¿ ªıxEfl B¯\Øı¿ uÕ∫¡” bı⁄¢ ˆu∂zu∏“ A∏t\ªı.

With no knowledge and with only blind desire for you, I have begun the quest and am tired. To end this weariness, give me the clear knowledge to carry on the quest, O Arunachala.

God can only be reached through jnana and then he is seen as the Self. Unless bhakti leads to jnana it is only fatiguing and stagnant. But bhakti leads to Jnana. When jnana comes and duality ceases, when bhakti has ripened into jnana, one sees, loves and serves God, in and as the whole living universe.

* * *

A∏nı\ªı ! A‘ˆ¡ıfl÷™¿ªıx, Efl¤hÆ E“Õ S∏mkzu⁄©ı⁄ B¯\∞⁄ı¿ ©mk˜©, {ıfl Cz ˜uh¯ªz ˆuıh[Q AØ∫¢x ¬m˜hfl. C¢uU P¯Õ®¶ w∫¢x, ¬\ıμ¯n ˆuıh∫¢x {¯hˆ£” G⁄USz ˆuŒ¢u A‘¯¡U ˆPık.

bı⁄zvfl ≠ª©ıPzuıfl Phƒ¯Õ A¯hØ ¨i≤Æ. A®ˆ£ı x Phƒ“ ""uıfl'' BPU Pın®£kÆ. £Uv, bı⁄zvÿSU ˆPısk ˆ\fl”ıªfl‘, Ax uÕ∫a] ≤¯hØuıPƒÆ, ˜uUP©ıPƒÆ uıfl C∏USÆ. B⁄ı¿ £Uv bı⁄zvÿSU ˆPısk ˆ\¿æÆ. bı⁄Æ ¡¢uxÆ x¬uÆ C∏UPıx; £Uv bı⁄©ı¥ ¨v∫a] A¯h¢uxÆ J∏¡fl §μ£g\zv¿ ¡ı Æ A¯⁄zx E∞∂⁄[P¯Õ≤Æ PhƒÕıPU Psk Afl¶ ˆ\¥¡ıfl.

41. c™÷˜£ı¿ }≤ ©ª∫¢v˘ª ˆØfl˜” ˜{∫|fl ”˘⁄Gfl A∏t\ªı.

(a)

How is it that even you, O Arunachala, should like a helpless bee stand in front of me saying, "The bud is not yet open?"

(b)

How could you, O Arunachala, the Sun itself, stand in front of me saying, like the poor bee, "The bud is not yet open?"

The bee has to wait till the bud opens. It might even be caught within the flower. Not so the Sun, transcendent and all-powerful, which can masterfully open the bud and make it blossom. Arunachala, the Sun which can open all hearts, pretends to be a poor, helpless bee waiting for our stupid, little hearts to open.

Gfl˜” – Saying.
Gfl˜” – The Sun itself.

* * *

A) A∏nı\ªı ! }≤Æ G®£i J∏ ˆ\تÿ” ¡sk ˜£ı¿ Gfl ¨fl |fl÷ ""C¢u ˆ©ımk Cfl›Æ ©ªμ¬¿¯ª'' Gfl÷ T÷Q”ı¥?

B) A∏nı\ªı ! `∂ؘ⁄ØıQØ } G®£i Gfl¨fl |fl÷, K∫ A¿£ ¡sk ˜£ı¿î ""C¢u ˆ©ımk Cfl›Æ ©ªμ¬¿¯ª''î Gfl÷ T÷Q”ı¥?

¡shı⁄x ˆ©ımk ©ª∏Æ ¡¯μ Pızv∏UP ˜¡skÆ. Ax ©ª∂›“ ]UQU ˆPı“ÕƒÆ TkÆ. B⁄ı¿ `∂Øfl A®£i A¿ª. Ax A¯⁄zxÆ Ph¢x, A£ıμ \Uv ¡ı¥¢ux; ˆ¡Sz v”¯©ØıP A∏Ư£ ¬∂zx ©ª∏Æ£i ˆ\¥≤Æ. {Æ CuØ[P¯Õz v”UPU TiØ A∏nı\ª `∂Øfl, K∫ GŒØ, ˆ\تÿ” ¡sk ˜£ı¿ £ı\ı[S ˆ\¥xˆPısk, {ƨ¯hØ ˜\ı∫¢u CuØ[P“ v”UP PızxU ˆPısi∏UQ”x.

Gfl˜” ñ ˆ\ı¿º.
Gfl˜” ñ `∂ؘ⁄.

42. uzx¡¢ ˆu∂Øıx Azu˘⁄ EÿŸ¥ uzx¡Æ CxGfl A∏t\ªı.

(a)

Without knowing the Mahavakya (That thou art), you attained God, became Siva, That itself. Make clear to me and say emphatically, O Arunachala, that this is the Truth.

(b)

You are beyond the knowledge of all tattvas, all philosophies. You are only this, the Truth at once transcendent and immanent, you are my Arunachala.

uzx¡Æ – Tat-tvam: That thou (art-asi) Tattva – suchness, reality, principle, strength. Azu˘⁄ ñ God, Siva, That itself, so much. Gfl ñ Declare-say clearly (imperative). Gfl – My, my own.

Keyword ñ Cx (not Ax) ñ whatever Tat, That may be, this, your presence here and now, you and I being here together, this our nearness, our mutuality, our oneness, this is the whole and sole and sufficient truth.

* * *

A) A∏nı\ªı ! ""îAx }'' Gfl›Æ ©Pı ¡ıUQØz¯u A‘Øı©˜ª˜Ø, } Phƒ¯Õ A¯h¢x, ]¡⁄ıQ, Ax Ax˜¡ B⁄ı¥.

G⁄USz ˆuŒƒ£kzv, Cx uıfl Es¯© Gfl÷ \ıÿ÷.

B) } A¯⁄zx uzx¡, \ıÏvμ bı⁄[P–USÆ A®£ıÿ£mh¡fl. } Cx uıfl, A¯⁄z¯u≤Æ Ehfl Ph¢uxÆ, A¯⁄zvæÆ E“Õı∫¢ux©ı⁄ \zvØÆ, } Gfl A∏nı\ªı.

uzx¡Æ ñ uz&z¡Æ: Ax }. uz¡ı ñ Ax¡ı⁄x, E“Õx, Ai®£¯h, ˆ©¥¯©, ¡º¯©. Azu¯⁄ ñ Phƒ“, ]¡fl, Ax uıfl, AΔ¡Õƒ

C[˜P C®ˆ£ı x, }≤Æ {ı›Æ C[˜P Jfl”ı ∞∏®£x, C¢u {ƨ¯hØ ˆ{∏UPÆ, {Æ £μÏ£μ £∂©ıÿ”Æ, {Æ J∏¯©, Cx uıfl ¨ ¯©Øı⁄ J˜μ |¯”¡ı⁄ \zvØÆ.

43. uı˜⁄ uı˜⁄ uzx¡Æ Cu˘⁄z uı˜⁄ Pımk¡ı¥ A∏t\ªı.

(a)

Reveal naturally by yourself, O Arunachala, that each one is himself, the real Self.

(b)

You are the sole Reality, O Arunachala. Reveal yourself as such.

(c)

"Reality is nothing but the Self". This is all your wish

to reveal, is it not, O Arunachala?
uıfl–repeated thrice – Antarjyoti, bahir jyoti,
pratyakijyoti.

The light of the Self, the universal, shines as I, as I within each living being. Hence uı˜⁄ uı˜⁄ uzx¡Æ

Cu˘⁄ ñ this truth inexpressible but intimately felt, the inner most reality.

uı˜⁄ Pımh¿ – Reveal yourself, as the Sun, the source of light, not like the moon whose light is borrowed and whose

B) A∏nı\ªı ! } uıfl E“ÕuıÆ J˜μ ˆ£ı∏“. }˜Ø Ax¡ıP Pıs§zu∏“.

C ) A∏nı\ªı ! ""E“Õx uıfl Gfl£ufl‘ ˜¡÷ GxƒÆ C¿¯ª'', Cx uıfl } ˆu∂¬UP ¬∏ƶ¡x A¿ª¡ı?

uıfl & ≠fl÷ ¨¯” T”®£mk“Õx. A¢u∫ ˜·ıv, £Ó∫ ˜·ıv, ®μzØU ˜·ıv, ""uıfl''fl JŒ, £¯h®¶ ¨ ¯©∞æÆ, {ıfl, {ıfl Gfl÷ JΔˆ¡ı∏ „¡¤æÆ JŒ∫Q”x.

B¯PØı¿ uı˜⁄, uı˜⁄ uzx¡Æ Cu¯⁄ ñ C¢u Es¯© ¬ÕUP Cتıux. B⁄ı¿ ™PƒÆ E“Õı∫¢xn∫¢x, E“–US“˜Õ Bâv∏USÆ E“Õ ˆ£ı∏“.

uı˜⁄ Pımh¿ ñ Cμ¡¿ JŒˆPısk JŒ∏Æ \¢vμfl, `∂ؤfl JŒ∞⁄ı¿ ufl¤∏®¯£U Pıs§®£x ˜£ı¿ A¿ªı©¿, JŒ∞fl ≠ª¨uªı⁄ (Buıμ©ı⁄) `∂Ø⁄ıP Efl¯⁄U PımiØ∏“.

44. v∏Ƨ APÆu˘⁄z v⁄ÆAPU PsPıs ˆu∂≤ˆ©fl ”˘⁄Gfl A∏t\ªı.

(a)

How is it, O Arunachala, you told me; “Turn and look within and ever seek the Self with the inner eye and you will see It”?

(b)

“Turn (within) and uninterruptedly see yourself with an introverted mind and It will be revealed”. Thus you told me, Oh, my Arunachala.

Discovering the Self is self-extinction through self-enquiry.

This verse brings out the very core of Bhagavan's teachings. APÆ – I APÆ – Inner. Gfl – How is it? Gfl – My.

* * *

A) ""v∏Ƨ Efl APUPs ≠ª©ıP E“˜{ıUQ, ¬hı©¿ ufl¯⁄z ˜ui⁄ı¿, } A¯uU Pıs£ı¥'' Gfl÷ } Gfl¤hÆ T‘⁄ı¥. Ax G®£i A∏nı\ªı?

B) Gfl A∏nı\ªı ! ""v∏Ƨ (E“˜Õ) ¬hı©¿ AP¨Pa ]¢u¯⁄Øı¿ Efl¯⁄ } £ı∫. Ax Pıs§UP®£kÆ''. C®£i } G⁄USU T‘⁄ı¥.

ufl¯⁄ A‘u¿ Gfl£x, {ıfl Øı∫ ¬\ıμ¯n∞fl ≠ªÆ, AP¢¯u∞fl A»¡ıÆ. C¢ua ˆ\¥≤“ £P¡ı¤fl Av¨UQØ E“¯©Ø (core) E£˜u\z¯u ˆ¡Œ®£kzx Q”x.

APÆ ñ uıfl.
APÆ ñ Em¶”Æ.
Gfl ñ G®£i?
Gfl ñ Gfl›¯hØ.

45. wμ™¿ APzv¿ ˜uiE¢ u˘⁄Øıfl v∏Æ£ƒÿ ˜”flA∏“ A∏t\ªı.

(a)

Faint-hearted though my search was, I have, by your grace, attained the Self, O Arunachala.

(b)

Seeking you with my weak mind, I have come back empty-handed. Aid me, O Arunachala.

(c)

Seeking you in the infinite Self, I regained my own self, O Arunachala.

Muruganar gives the last meaning first, as most acceptable. Verses 44, 45, 46 and 50 deal with self-enquiry.

wμ™¿ –(dhira-strength) faint.

wμ™¿ –(tira-shore, limit) - Infinite.
E¢u˘⁄&Efl˘⁄ – You.
˜ui E¢u˘⁄ – I got you.
˜ui≤Æ u˘⁄ – Though I searched faint - heartedly,

I got the Self. v∏Æ£ ƒÿ˜”fl – Came back after failing, retreated. v∏Æ£ ƒÿ˜”fl – Regained, got back my self.

* * *

A) A∏nı\ªı! G⁄x ˜uh¿ E“–μ©ÿ”uı¥ (uÕ∫ƒÿ”uı¥) C∏¢u ˜£ıvæÆ, Efl⁄∏Õı¿ {ıfl uıfl BSÆ ˜£÷ ˆ£ÿ˜”fl.

B) G⁄x uÕ∫ƒÿ” ©⁄uı¿ Efl¯⁄z˜ui, {ıfl ˆ¡÷[¯PØ⁄ı¥ v∏Ƨ ¬m˜hfl. G⁄US Eu¬k, A∏nı\ªı.

C ) A∏nı\ªı ! P¯μØÿ” (AÕ¡ÿ”) Bfl© Ï¡π£zv¿ Efl¯⁄z ˜ui, {ıfl Gfl¯⁄ ´skÆ ˆ£ÿ˜”fl.

¨∏P⁄ı∫ (C) ¿ T‘Ø ˆ£ı∏“ ™PƒÆ ˆ£ı∏zu ©ı⁄x Gfl÷ A¢u® ˆ£ı∏–US ¨uºhÆ u∏Q”ı∫.

ˆ\¥≤mP“ 44, 45, 46, 50 Bfl©¬\ıμÆ £ÿ‘Ø⁄.

wμ™¿ ñ (wμÆ ñ ¡æ) uÕ∫ƒ. wμ™¿ ñ (wμ ñ P¯μ, AÕƒ) P¯μØÿ”; AÕ¡ÿ”.

E¢u¯⁄ ñ Efl¯⁄ ñ }.

˜ui E¢u¯⁄ ñ {ıfl Efl¯⁄U Q¯hUP®
ˆ£ÿ˜”fl.
˜ui≤Æ u¯⁄ ñ ¡º¡ÿ” CuØzuı¿ {ıfl

˜ui≤Æ, {ıfl Bfl© Ï¡π£z¯u® ˆ£ÿ˜”fl.

v∏Æ£ƒÿ˜”fl ñ ˜uıÿ÷z v∏Ƨ˜⁄fl, §fl ¡ı[Q˜⁄fl,

v∏Æ£ƒÿ˜”fl ñ©÷£i≤Æ Q¯hUP® ˆ£ÿ˜”fl, Gfl¯⁄z v∏Æ£ (´skÆ) ˆ£ÿ˜”fl.

46. x®£‘ ¬¿ªı C®§”®¶ Gfl£Øfl J®§h ¡ı˜Øfl A∏t\ªı.

(a)

Of what use is this birth without the power of self-enquiry? Come and fill this void, O Arunachala.

(b)

Of what use is this birth? I won't search for a way unaided by you, O Arunachala.

(c)

Of what use is this birth without the Intelligence for self-enquiry? What right have I to open my mouth and compare myself with any creature?

x®¶ – vigour, strength, manliness, enjoyment, purity, enquiry, search.

J®§k – compare, level up; fill a pit.

¡ı¥ Hfl – What right have I to open my mouth?

¡ı˜Øfl – Do come.

B˜Øfl – BØ©ım˜hfl. I will not enquire.

* * *

A) A∏nı\ªı ! Bfl©¬\ıμÆ ˆ\¥Ø \Uv∞¿ªıu C¢u §”®§fl £Øfl Gfl⁄? } ¡¢x C¢u ˆ¡÷¯©¯Ø (ˆ¡ÿ‘hz¯u) |쮶.

B) A∏nı\ªı ! C¢u §”®§fl £Øfl Gfl⁄? Efl Eu¬∞fl‘ {ıfl ¡» Jfl÷Æ ˜uh ©ım˜hfl.

C ) A∏nı\ªı ! Bfl© ¬\ıμÆ ˆ\¥Ø A‘ƒz v”™¿ªıu C¢u §”®§fl £Øfl Gfl⁄? ©ÿ” G¢u E∞∂⁄zxh›Æ Gfl¯⁄ J®§mk ¡ı¥v”¢x ˜£\ G⁄US Gfl⁄ E∂¯© E“Õx?

x ® ¶ ñ vhÆ, ¡º¯©, Bs¯©, ©QÃu¿, y¥¯©, ¬\ıμÆ, ˜uku¿.

J®§k ñ Jzx®£ı∫, \©®£kzx, £“Õz¯u (S»¯Ø) |쮶.

¡ı¥ Hfl ñ ¡ı¥ v”UP G⁄US Gfl⁄ E∂¯©?

¡ı˜Øfl ñ PmhıØÆ ¡ı.

B˜Øfl ñ BØ©ım˜hfl ñ {ıflBμıØ©ım˜hfl

47. y¥©⁄ ˆ©ı»Ø∫ ˜uı≤ÆEfl ˆ©¥ØPÆ ˜uıؘ¡ A∏“Gfl A∏t\ªı.

(a)

O my lord Arunachala, let me by your grace merge in your true being where only the pure and mind-free merge.

(b)

O my lord Arunachala, let me, even me, merge in your true body, where only those of pure mind and speech merge.

©⁄Æ J»Ø∫ ñ Those whose mind has been transcended.

©⁄ˆ©ı»Ø∫ ñ mind and speech.

Eflˆ©¥ ñ your body.

APÆ ñ I
Eflˆ©¥ØPÆ ñ Your true being, your true heart.

* * *

A) Gfl Bsh¡, A∏nı\ªı ! ¶¤u©ı⁄¡∏Æ, ©˜⁄ı {ı\©¯h¢˜uı∏Æ ©mk˜© Cμsh” PªUSÆ E⁄x Es¯© C∏®§¿ Efl⁄∏Õı¿ {ı›Æ Pª¢vh A∏“ ¶∂¡ı¥.

B) Gfl Bsh¡, A∏nı\ªı ! £∂_zu©ı⁄ ©⁄¨Æ ¡ıUSÆ E¯h˜Øı∫ ©mk˜© Cμsh” PªUSÆ

To you as to my only God I came, O Arunachala and me you have totally destroyed.

Bhakti begins as dvaita with my going to God. It ends as advaita jnana, the ending of the separate ego and survival of the sole reality, God.

Efl˘⁄a \ıμ˜¡ ñ Constantly meditating on you.

Gfl˘⁄a ˜\μ ñ me utterly, altogether.

* * * A∏nı\ªı ! Gfl›¯hØ J˜μ Phƒ“ Gfl÷ {ıfl Efl¤hÆ ¡¢˜ufl, } Gfl¯⁄ ¨ÿ‘æÆ A»zx ¬mhı¥.

{ıfl PhƒŒhÆ ˆ\æzxÆ £Uv x¬u©ıP ˆuıh[SQ”x. Ax Azx¬u bı⁄©ıP ¨iƒ÷Q”x. u¤®£mh AP¢¯u A»¢vh, C∏®£x J˜μ ˆ©¥®ˆ£ı∏Õı⁄ C¯”¡fl.

Efl¯⁄a \ıμ˜μ ñ C¯h¬hıx Efl¯⁄z vØı¤zu¿. Gfl¯⁄a ˜\μ ñ Gfl¯⁄ ¨ ¯©ØıP, ¨ÿ‘æÆ.

49. ˜uhı xÿ”{¿ v∏¡∏“ |vAPz vØUPÆ w∫zu∏“ A∏t\ªı.

(a)

Wealth benignant, holy grace that came to me unsought, dispel my mind's bewilderment, O Arunachala.

(b)

Wealth benignant, holy grace that came to me unsought, end my mind's despondency, O Arunachla.

vØUPÆ – confusion, bewilderment, melancholy, depression.

* * *

A) A∏nı\ªı ! {ª¨¯hØ ˆ\¿¡¨Æ, ¶¤u A∏–Æ ˜uhı©˜ª G⁄USU Q¯hzu⁄, Gfl ©⁄UPªUPz¯u ˜£ıUQ A∏“.

B) A∏nı\ªı ! {ª¨¯hØ ˆ\¿¡¨Æ, ¶¤u A∏–Æ ˜uhı©˜ª G⁄USU Q¯hzu⁄, Gfl ©⁄a˜\ı∫¯¡ ¨izu∏“.

vØUPÆ ñ S«®£Æ, uk©ıÿ”Æ, xØμı∫¢u |¯ª, ©⁄z uÕ∫a].

50. ¯u∂Ø ˜©ıkÆEfl ˆ©¥ØPÆ {ıhØıfl umh»¢ ˜uflA∏“ A∏t\ªı.

(a)

Boldly seeking your true self, I am ship-wrecked, ruined. Have mercy on me, O Arunachala.

(b)

I am bewildered, have mercy.

(c)

I am defeated, have mercy.

(d)

Thanks to your grace, I have overcome the obstruction (of my ego).

umk – deck, floor, bottom, steadiness, obstruction.

Boldness implies confrontation, duality. In bhakti, humility is better than courage and is more likely to succeed. The strength to rely on, is the power of grace, not one's ego-strength.

Boldness is commended in jnana, as a coward cannot commit suicide. The courage to be is the courage to be the Whole, or the courage to be a living member of a living universe, not the courage to be a separate self in conflict with the world.

Please see verses 44, 45 and 46, which also deal with self-enquiry.

* * *

A) A∏nı\ªı ! E⁄x |· ˆ\ıπ£z¯u ¯u∂Ø ¨hfl {ıh, {ıfl E¯hPª®£m˜hfl (shipwrecked), {ı\©ı˜⁄fl. Gfl ´x u¯Ø ˆPı“.

B) {ıfl uk©ı÷Q˜”fl, u¯Ø ˆPı“.

C ) {ıfl ˜uıÿ÷¬m˜hfl. u¯Ø ˆPı“.

D) E⁄u∏Œ⁄ı¿ Gfl AP¢¯u∞fl uh[P¯ª {ıfl Ph¢x¬m˜hfl.

umk & P®£ºfl ˜©¿ uÕÆ, AiuÕÆ, uÕμı E÷v, uh[P¿

¯u∂ØÆ, ©¯”¨P©ıP, ˜{∏US˜{∫ Gv∫®¯£ (confrontation) _miU PımkQ”x. Cx x¬uÆ, £Uv∞¿, ¯u∂Øz¯uU PımiæÆ AhUP˜© ˜©ªı⁄x. Ax˜¡ ˆ¡ÿ‘ ˆ£” AvP ¡ı¥®¶¯hØx. A∏Œfl \Uv∞¿ {ƧU¯P ˜¡skÆ; J∏¡¤fl AP¢¯u £ªzv¿ A¿ª.

¯u∂ØÆ, bı⁄zv¿ ˜£ıÿ”®£kQ”x. Hˆ⁄¤¿ J∏ ˜Pı¯« uÿˆPı¯ª ˆ\¥x ˆPı“Õ ©ımhıfl. ¯u∂Ø©ı∞∏zu¿ Gfl£x ¨ ¯©Øı¥ C∏zu¿ A¿ªx G¿ªı E∞∂⁄[P–Æ ¡ı Æ §μ£g\zvfl K∫ A[P©ıP ¡ıÃu¿ BSÆ. EªPz¯u Gv∫zx u¤zu {ıfl G⁄ ¡ıÃu¿ xoƒ A¿ª.

ˆ\¥≤mP“ 44, 45, 46 Bfl© ¬\ıμz¯u® £ÿ‘⁄ Gfl£¯uU PınƒÆ.

51. ˆuımkA∏“ ¯Pˆ©¥ Pmihı¥ G¤¿Øıfl {mh©ı ˜¡flA∏“ A∏t\ªı.

Unless you touch me with your hand of grace and embrace me, I am lost, O Arunachala.

The devotee's role is passive surrender. Energy, action, movement belong to God.

* * *

A∏nı\ªı ! } Efl A∏m¯P∞⁄ı¿ Gfl¯⁄z ˆuımkz u ¬U ˆPı“Õı¬i¿, {ıfl A»˜¡fl.

£Uu¤fl £[S C[S ˆ\تÿ” \μnıPv. \Uv, ˆ\Ø¿, A¯\ƒ Phƒ–¯hØx.

52. ˜uıh™¿ }ØPz ˜uıkJfl‘ Gfl÷Æ\¢ ˜uıhÆ Jfl‘h A∏“ A∏t\ªı.

O Arunachala, You are wholly free from fault, be one with me at heart so that eternal joy alone abides.

This union once attained persists for ever. Hence Jfl÷ ñ to join; Jfl‘h ñ to remain as one.

* * *

A∏nı\ªı ! } ¨ÿ‘æÆ Sÿ”™¿ªıu¡fl. |μ¢uμ B⁄¢uÆ ©mk˜© Gfl›“ u[Qh Gfl CuØzxhfl } Jfl‘ C∏.

C¢u Jfl÷u¿ J∏ ¨¯” Qmi⁄ı¿, Ax |μ¢uμ©ıP

C∏USÆ. Jfl÷ ñ C¯n¡x; Jfl‘h ñ Jfl”ıP

C∏®£x.

53. {¯PUQhÆ C˘ª|fl {ıiØ G˘⁄A∏“ {¯P∞mk® £ı∫ } A∏t\ªı.

(a)

Don't laugh at me, who seek you. Decorate me with your grace and then look at me, O Arunachala.

(b)

Smile on me, with grace and not with scorn, for I have come to you for shelter, O Arunachala.

{¯P ñ Smile, Ornament

* * *

A) A∏nı\ªı ! Efl¯⁄ {ıkÆ Gfl¯⁄® £ı∫zx ]∂UPı˜u. Gfl¯⁄ E⁄x A∏Œ⁄ı¿ Aª[P∂zx, §”S Gfl¯⁄ ˜{ıUS.

B) A∏nı\ªı ! Gfl´x HÕ⁄™fl‘ A∏“ ¶fl⁄¯P ¶∂. Hˆ⁄¤¿ {ıfl Efl¤hÆ A¯hUPªzvÿPıP ¡¢x“˜Õfl.

{¯P & ¶fl⁄¯P, AoPªfl.

54. {ıo˘ª {ıih {ı‡¥ Jfl‘} uıq¡ı |fl”˘⁄ A∏t\ªı.

(a)

When I approached you to become one with you, O Arunachala, you were not ashamed but stood unmoving like a pillar.

(b)

You felt no shyness, you stood unmoved, at one with me, as myself indeed, O Arunachala.

Jfl‘ – united with me.
Jfl‘ – to be one with you.
{ı‡¥ – of my own accord.
{ı‡¥ Jfl‘ } – you stood as I myself.

* * *

A) A∏nı\ªı ! {ıfl Efl¤hÆ Jfl‘h ¡¢u˜£ıx } ˆ¡mP™¿ªı©¿ J∏ A¯\¬¿ªı ynı¥ |fl”ı¥.

B) A∏nı\ªı ! } \ÿ÷Æ ˆ¡mP™¿ªı©¿, A¯\ ¬¿ªıx Gfl›hfl Jfl”ı¥, {ı⁄ıP˜¡ C∏¢uı¥.

Jfl‘ ñ Gfl›hfl ˜\∫¢v∏zu¿. Jfl‘ ñ Efl›hfl Jfl”ı∞∏zu¿. {ı⁄ı¥ ñ Gfl ˆ\ı¢u ¬∏®£®£i. {ı⁄ı¥ Jfl‘ } ñ } {ı⁄ıP |fl”ı¥.

55. |flG∂ G∂zxG˘⁄ }ŸU Qk¨fl |flA∏“ ©¯«ˆ£ı» A∏t\ªı.

Before your fire (of jnana) burns me to ashes, pour down on me your rain of grace.

In Jnana there is no duality, no fuel, no burning, no flame, only one thing, ashes, residual, unchangeable. Grace is the link between God and man, the rain that falls from heaven to earth. The Jiva wants to enjoy its separateness for a while, does not want to die too soon. It would enjoy God's grace before itself becoming God and His grace.

* * *

A∏nı\ªı ! Efl›¯hØ bı⁄zw Gfl¯⁄ G∂zxa \ıÆ£ªıUQkÆ ¨fl } Efl A∏“ ©¯«¯Ø Gfl ´x ˆ£ı».

bı⁄zv¿ x¬uÆ Q¯hØıx; G∂ˆ£ı∏˜Õı, G∂¡˜uı, w˜Øı Q¯hØıx; ©ıÿ”¨iØıu u[Q≤“Õ \ıÆ£¿ Jfl˜” Jfl÷ uıfl E“Õx. A∏“uıfl C¯”¡›USÆ ©¤u›USÆ E“Õ C¯n®¶, ¡ı›ªQº∏¢x ß™∞¿ ¬ Æ ©¯«. „¡fl u⁄x u¤zufl¯©¯Ø ]‘x PıªÆ B⁄¢vUP ¬∏ƶQ”x, ^UQμ©ıP C”UP ¬∏Æ£¬¿¯ª. Ax C¯”¡⁄ı≤Æ, A¡⁄x A∏Õı≤Æ BSÆ ¨fl C¯”¡¤fl A∏¯Õ B⁄¢vUSÆ.

56. }{ıfl A”®¶º |uÆPŒ ©Ø©ı¥ |fl‘kÆ |˘ªØ∏“ A∏t\ªı.

(a)

Embracing me till there is no you or I, give me the state of being one eternal bliss, O Arunachala.

(b)

Embracing me till there is no I, abide as one eternal bliss, O Arunachala.

¶º (¶¿º) – Embrace.
|uÆ – always, for ever.
PŒ ©Ø©ı¥ – as mere joy.

* * *

A) A∏nı\ªı ! } Gfl÷Æ, {ıfl Gfl÷Æ, C¿ªıu ¡¯μ Gfl¯⁄z u ¬, J∏ |μ¢uμ©ı⁄ ˜£μı⁄¢u |¯ª AŒzu∏“.

B) A∏nı\ªı ! {ıfl (AP¢¯u) C¿ªıu¡¯μ } Gfl¯⁄z u ¬ J∏ ˜£μı⁄¢u |¯ªØı¥ u[S. ¶º(¶¿º) ñ u ¬. |uÆ ñ G®ˆ£ı xÆ, |μ¢uμÆ. PŒ©Ø©ı¥ ñ ˆ¡÷Æ B⁄¢u©ı¥.

57. ~sq∏ E˘⁄Øıfl ¬sq∏ {soh Gsn˘ª ∞÷ˆ©fl÷ A∏t\ªı.

(a)

When will I reach you Arunachala, subtle, ethereal being, so that the waves of thought (in my mind) may end?

(b)

When will the waves of thought (in my mind) end, so that I may reach you Arunachala, subtle, ethereal being?

* * *

A) Gfl ©⁄vfl Gsn A¯ªP“ ¨ÿ””, ~m£ ©ı⁄¡›Æ, ¡ı›ªPzu¡›©ı⁄ A∏nı\ªı, Efl¯⁄ {ıfl A¯h¡x G®˜£ıx?

B) ~m£©ı⁄¡›Æ, ¡ı›ªPzu¡›©ı⁄ A∏nı\ªı, Efl¯⁄ A¯h¡uÿS Gfl ©⁄vfl Gsn A¯ªP“ ¨ÿ÷÷¡x G®˜£ıx?

58. °ª‘ƒ A‘Øı® ˜£¯uØfl Gfl”fl ©ıª‘ƒ A÷zu∏“ A∏t\ªı.

(a)

I am a simple fellow with no book learning. Destroy my illusion, O Arunachala..

(b)

I am a simple fellow with no knowledge of the scriptures. Destroy my wrong understanding, O Arunachala.

°ª‘ƒ (°ª‘ƒÆ) – not even book-learning. For realization book-knowledge is not necessary. But it may not be condemned so long as it does not strengthen the ego. Here, learning is esteemed when humility is shown.

°ª‘¡‘Øı – One who has not correctly understood the scriptures.

©ıª‘ƒ – ignorance, illusion, poetic vision of Vishnu.

©ıª‘ƒ – Wrong notions due to mis-reading the Sastras, Poetic (subjective) truth.

©ıª‘ƒ – illusory knowledge, conceptual (pragmatic and poetic) knowledge.

©ı¿ – Maya, illusion.

Beyond ©ıª‘ƒ and °ª‘ƒ is ¡ıª‘ƒ, ultimate knowledge.

* * *

A) A∏nı\ªı ! {ıfl ¶zuP® £i®§¿ªıu \ı©ı¤Øfl. Gfl ©∏¯Õ ©ı¥zvk.

B) A∏nı\ªı ! {ıfl ©¯” °¿PŒfl A‘¬¿ªı \ı©ı¤Øfl. Gfl ©h¯©¯Ø A»zvk.

°ª‘ƒ (°ª‘ƒÆ) ñ ¶zuP®£i®¶Æ Th. Bfl© bı⁄Æ A¯h¡uÿS ¶zuP A‘ƒ A¡]Ø ™¿¯ª. B⁄ı¿ Ax AP¢¯u¯Ø ¡æ£kzuıu ¡¯μ, A¯u® £»UP ˜¡siØv¿¯ª. C[S, AhUPÆ C∏®§fl Pÿ”¿ ˜£ıÿ”®£kQ”x.

°ª‘¡‘Øı ñ ©¯” °¿P¯Õ \∂ØıP ¶∂¢x ˆPı“Õıu J∏¡fl.

©ıª‘ƒ ñ ©h¯©, ©ı¯Ø, ¬Ëq¬fl P¬zx¡ PıÚ.

©ıª‘ƒ ñ ©¯”PŒfl P¬zx¡ (E“–n∫ƒ) Es¯©¯Øa \∂ØıP® ¶∂¢x ˆPısk £iUPıuv⁄ı¿ Hÿ£kÆ u®§u©ı⁄ ˆ©¥∞ªı P∏zxUP“.

©ıª‘ƒ ñ ˜£ıº (ˆ©¥∞¿ªı) A‘ƒ, Pÿ£¯⁄Øı⁄ (§i¡ıu©ı⁄, P¬¯u \ı∫¢u) A‘ƒ.

©ı¿ ñ ©ı¯Ø, ˆ£ı¥z˜uıÿ”Æ.

©ıª‘ƒUSÆ, °ª‘ƒUSÆ A®£ıÿ£mhx ¡ıª‘ƒ, C÷v ¨i¡ı⁄ A‘ƒ.

59. ˆ{USˆ{U S∏QØıfl ¶UQhÆ E˘⁄®¶P¿ {UP‡ |fl”˘⁄ A∏t\ªı.

When I melted away and merged in you, my refuge, you stood there naked, O Arunachala.

{UPÆ : Naked – formless, as I.

As snow in water, let me melt as love in you (Aƶ¬¿

Bº˜£ı¿ verse 101). When the mind dies, God with form disappears.

* * *

A∏nı\ªı ! Gfl A¯hUPª˜©, {ıfl S¯«¢x E∏Q Efl¤hÆ Jfl‘Ø ˜£ıx, } A[S |∫¡ın©ı¥ |fl”ı¥.

{UPÆ (AÆ©nÆ, |∫¡ınÆ) ñ E∏¡ÿ”, uı⁄ıP. ˆ¡s £¤ uspˆμ⁄, Efl¤hÆ Gfl¯⁄ Afl£ı¥ E∏P ¬k (""Aƶ¬¿ Bº˜£ı¿'' ˆ\¥≤“&101). ©⁄Æ C”¢u |¯ª∞¿ C¯” E∏ ©¯”Q”x.

60. ˜{\™¿ G⁄USEfl B¯\¯ØU Pımi } ˜©ı\g ˆ\Øıu∏“ A∏t\ªı.

In my loveless heart you planted love of you, O Arunachala. Now do not betray me.

* * *

A∏nı\ªı ! }, Efl ´x B¯\¯Ø G⁄x Afl§ªı CuØzv¿ Ffl‘⁄ı¥. C®ˆ£ı x G⁄US ¡g\¯⁄ ˆ\¥Øı˜u.

61. ¯{¢u» P¤Øı¿ {ª¤˘ª £uzv¿ {ıi≤m ˆPı“{ªÆ A∏t\ªı.

(a)

Fruit over-ripe and rotten is worthless. Eat and enjoy it when just ripe. O Arunachala.

(b)

Now I am fit, not over-ripe and rotten. Draw me now into the heart and instal me in the state supreme, O Arunachala.

£uÆ – Proper condition, correct ripeness.
(£μ©) £uÆ – state of bliss eternal,
P¤Øı¿ – by the fruit.
Pfl¤Øı¿ – by the virgin.

* * *

A) A∏nı\ªı ! AÕƒ ´‘ P¤¢x A QØ £«Æ £Ø⁄ÿ”x. A¯u \∂Øı⁄ £u©ı¥ C∏USÆ ˜£ıx Esk ©QÃ.

B) A∏nı\ªı ! C®ˆ£ı x {ıfl uSv≤ÿ ‘∏UQ˜”fl. AÕƒ´‘ P¤¢xÆ, A Q≤Æ C¿˜ªfl. C®ˆ£ı x Gfl¯⁄ Efl CuØzx“ D∫zx, Ea\ EØ∫ |¯ª∞¿ A©∫zx.

£ u Æ ñ ˆ£ı∏zu©ı⁄ |¯ª, \∂Øı⁄

£US¡Æ. (£μ©) £uÆ ñ |μ¢uμ ˜£μı⁄¢u |¯ª. P¤Øı¿ ñ £«zuı¿. Pfl¤Øı¿ ñ Pfl¤®ˆ£snı¿.

62. ˆ{ı¢vhıx Efl”˘⁄z u¢xG˘⁄U ˆPısi˘ª Ø¢uPfl } G⁄US A∏t\ªı.

(a)

Painlessly, you have bartered yourself for me. You have been death to me, O Arunachala.

(b)

Without my undergoing any pain, without an effort on my part, you have bartered yourself for me (giving

all and taking nothing). You are blind, are you not, compared to me, O Arunachala?

ˆ{ı¢vhıx – without your inflicting any pain, without my making effort. ˆPısi˘ª, ˆPıshı¥ A¿ª¡ı? ñ Bartered away, have you not? A¢uPfl – death, Yama, blind one, fool. ˆPıshx Gfl ufl˘⁄ u¢ux Eflufl˘⁄ \[Pμı Øı∫ ˆPı˜ªı \xμ∫. (©ıoUP¡ı\P∫)

When God gives himself in exchange for man, who makes the better bargain? - Manikkavachagar.

* * *

A) A∏nı\ªı ! G⁄U˜Pı∫ xfl£¨™fl‘ } Gfl›hfl £∂¡∫zu¯⁄ ˆ\¥x“Õı¥. } G⁄US G©fl B⁄ı¥.

B) A∏nı\ªı! {ıfl GΔ¬u xfl£¨Æ A¯h Øı©¿, G⁄x ¨Øÿ] Hx™fl‘, } Gfl›hfl £∂¡∫zu¯⁄ ˆ\¥x“Õı¥ (A¯⁄z¯u≤Æ D¢x, G¯u≤Æ ˆ£”ı©¿). Gfl›hfl J®§kÆ ˜£ıx } S∏h⁄¿ª¡ı?

ˆ{ı¢vhıx ñ } J∏¬u xfl£¨Æ _©zuı©¿, Gfl›¯hØ ¨Øÿ] Hx™fl‘.

ˆPısi¯ª, ˆPıshı¥ A¿ª¡ı? ñ } £∂ ¡∫zu¯⁄ ˆ\¥x“Õı¥ A¿ª¡ı?

A¢uPfl ñ \ıƒ, G©fl, S∏hfl, ¨mhı“.

ˆPıshx Gfl ufl¯⁄ u¢ux Efl ufl¯⁄ \[Pμı Øı∫ ˆPı˜ªı \xμ∫ (©ıoUP¡ı\P∫).

Phƒ“, ufl¯⁄ ©¤u›hfl £∂¡∫zu¯⁄ ˆ\¥≤Æ ˜£μzv¿, Øı∏US AvP ªı£Æ?

63. ˜{ıUQ˜Ø P∏vˆ©¥ uıUQ˜Ø £US¡Æ BUQ} Bsh∏“ A∏t\ªı.

Look at me! Think of me! Touch me! Make me fit, ripen me! Then be my master, govern me, O Arunachala.

˜{ıUQ˜Ø, P∏v˜Ø, uıUQ˜Ø – giving diksha by a glance, a thought or a touch, the modes of fish, tortoise and bird.

Use any one of these modes. Use all these modes. Only somehow make me fit to be your servant and thus make yourself my master.

ˆ©¥ ñ body, truth.

* * *

A∏nı\ªı ! Gfl¯⁄® £ı∫ ! Gfl¯⁄ |¯⁄ ! Gfl¯⁄zˆuık ! Gfl¯⁄z uSv ˆ\¥, £US¡©ıUS ! §”S Gfl G·©ı⁄μıQ Gfl¯⁄ Bm] ¶∂.

˜{ıUQ˜Ø, P∏v˜Ø, uıUQ˜Ø ñ ´fl, B¯©, £”¯¡ ˜£ıª Ps˜{ıUPıæÆ, GsnzuıæÆ, Ï£∂\zuıæÆ (ˆuıku¿) w¯Ò ˆPıkUSÆ ¨¯”P“.

""C¢u ¨¯”PŒ¿ H˜u›Æ Jfl¯”˜Øı, A¿ªx C¢u A¯⁄zx ¨¯”P¯Õ≤Æ £Øfl£kzv˜Øı, G®£iØı¡x Gfl¯⁄ Efl›¯hØ £oØıÕıP (˜\¡P⁄ıP) C∏®£uÿSz uSvØıUQ, } Efl¯⁄ Gfl G·©ı⁄∫ BUQUˆPı“.''

ˆ©¥ ñ Eh¿, Es¯©.

64. £ÿ‘©ı¿ ¬hÆu˘ª ≤ÿ‘÷ ¨⁄ÆA∏“ £ÿ‘h A∏“¶∂ A∏t\ªı.

Before the venom of the serpent called Maya mounts to my head and kills me, grant me your grace, the nectar of immortality and save me, O Arunachala.

Grace is the nectar of immortality which alone can over-come the serpent venom, Maya. But no antidote can be effective if it is administered too late. Grace should operate in good time. Else one might die in ignorance. And who knows when death will come? Hence grace must be granted right now, without delay. Every moment is precious.

Already the venom of Maya (forgetfulness of the Self) has started spreading upwards to our head.

* * *

A∏nı\ªı ! ©ı¯Ø Gfl›Æ £ıƧfl ¬ÂÆ Gfl u¯ªU˜P‘ Gfl¯⁄U ˆPı¿æÆ ¨fl \ı¬fl¯© Gfl›Æ A∏Õ¨¯u D¢x Gfl¯⁄U Pı®£ıÿ÷.

A∏“ uıfl A»¬¿ªı |¯ª {¿SÆ A¨u©ıSÆ; Ax Jfl˜” ©ı¯ØØı⁄ £ıƧfl ¬Âz¯u ¨‘UP ¡¿ªx. B⁄ı¿, G¢u ©ıÿ÷ ©∏¢xÆ ˆ¡S ˜{μÆ ˆ\fl÷ ˆPıkzuı¿ Ax £Ø⁄ŒUPıx. \∂Øı⁄ ˜{μzv¿ A∏“ ˆ\Ø¿£h˜¡skÆ. Cfl˜”¿ J∏¡fl A‘Øı¯© |¯ª∞¿ C”UPUTkÆ. \ıƒ ¡∏¡x G®˜£ıx Gfl÷ Øı∏USz ˆu∂≤Æ? Buªı¿, ˜{μÆ Phzuı©¿ A∏“ C®ˆ£ı ˜u A∏Õ®£h˜¡skÆ. JΔˆ¡ı∏ Pn¨Æ ©v®¶™UPx.

HÿP⁄˜¡ ©ı¯Ø∞fl ¬ÂÆ (ufl¯⁄ ©”¢v∏zu¿) {Æ u¯ªUS® £μ¡ ˆuıh[Q¬mhx.

65. £ı∫zu∏“ ©ı¿A”® £ı∫zv˘ª ˆØ¤flA∏“ £ı∫E⁄US B∫ˆ\ı¿¡∫ A∏t\ªı.

Regard me graciously and dispel my illusion, If you don't, who in the world will plead with you, O Arunachala?

You are grace manifest and therefore my mother. If a mother fails her child who else in the world can help the child?

£ı∫ ñ £ı∂¿ – in the world.

* * *

A∏nı\ªı ! Gfl ´x AUP¯μ ˆPısk A∏“ £ıºzx G⁄x ©ı¯Ø¯Ø APÿ÷. C¯u }˜Ø ˆ\¥Øı¬i¿, EªQ¿ Gfl \ı∫§¿ Efl›hfl ¡ıuık¡ı∫ Øı∫?

} A∏–∏¡ı⁄¡⁄ıuªı¿, } Gfl uı¥. J∏ uı¥ ufl S«¢¯u¯ØU P¡¤UPz u¡‘⁄ı¿, EªQ¿ ˜¡÷ Øı∫ A¢uU S«¢¯uUS Euƒ¡∫?

£ı∫ ñ £ı∂¿, EªQ¿.

66. §zx¬mk E˘⁄˜{∫ §zuflBU Q˘⁄A∏“ §zu¢ ˆuŒ©∏¢x A∏t\ªı.

You made me give up craze for the world and made me crazy for you, O Arunachala. Now give me a medicine to cure every kind of madness.

As a thorn is used to drive out a thorn in one's foot, and then both thorns are thrown away, love of Arunachala is a madness which is a cure for the worse madness, love of the world. Bhakti drives out love of sense – pleasure. But finally all desire, even desire for God, is to be transcended. The cure for the love of God is more and more of God till there is only He and no I.

Another analogy is the stick used to push the corpse into the fire on a funeral pyre. At last, when the job is over the stick itself is to be thrown into the fire.

* * *

A∏nı\ªı ! } Gfl EªP B∫¡ˆ¡‘¯Ø ¬kÆ£i ˆ\¥x, Gfl¯⁄ E¢ufl Q÷UPfl BUQ⁄ı¥. C®ˆ£ı x G⁄US A¯⁄zx¬u ¯£zvØz¯u≤Æ Sn®£kzxÆ A∏©∏¢ˆuıfl÷ AŒ.

J∏¡fl Pıº¿ ¯uzu ¨“¯Õ, ©ÿˆ”ı∏ ¨“¯ÕU ˆPısk Gkzu®§fl, Cμsk ¨mP¯Õ≤Æ G‘¢x ¬k¡x ˜£ı¿, A∏nı\ªÆ ´x“Õ Pıu¿ ¯£zvØ ©ı⁄x EªP B¯\Øı⁄, ™P ˜©ı\©ı⁄ ˆ¡‘¯ØU Sn®£kzxÆ ©∏¢uıSÆ. £UvØı⁄x ¶ª~P∫ƒ \ı∫¢u Cfl£ B¯\P¯Õ ¬μmi ¬kQ”x. B⁄ı¿ ¨i¬¿ G¿ªı B¯\P¯Õ≤Æ, Phƒ“ ´x“Õ B¯\¯ØU Th Ph¢x¬h ˜¡skÆ. Phƒ“ ´x“Õ B¯\¯ØU Sn®£kzu, ""C∏®£x A¡fl J∏¡fl uıfl, {ıfl Gfl£v¿¯ª'' Gfl›Æ |¯ª ¡∏Æ ¡¯μ, ˜©æÆ ˜©æÆ Phƒ“ ´x Pıu¿ ˆPı“¡˜u BSÆ.

©ÿˆ”ı∏ EuıμnÆ : J∏ \hªz¯u D©zw∞¿ u“Õ E£˜ØıQUSÆ J∏ P», Aufl ˜¡¯ª ¨i¢u §fl, AUP»≤Æ C÷v∞¿ Azw∞˜ª G‘Ø®£kÆ.

67. •v∞¿ E˘⁄a\ı∫ •v∞¿ G˘⁄a˜\∫

•vEfl ”⁄U˜Pfl A∏t\ªı.

(a)

You are fearless. And I unafraid seek you who are fearless. Why then are you afraid to embrace me, O Arunachala.

(b)

You are fearless, And I being afraid seek you who are fearless, O Arunachala?

You are fearless, because you see no other, you perceive no duality. I am a creature of fear, I see duality. I see you and keep the difference between you and me. I ought to be afraid of you and keep at a distance. But I have overcome my fear and I boldly approach you. Now, at this stage, why are you, the ever-fearless one, afraid of accepting me?

•v∞¿ – •v∞¿ªıu ñ fearless, unafraid.

•v∞¿ – in fear, because I was afraid of this world. Fleeing from the world in fear, I try to take refuge in you and what do I find? You are afraid to come near me who am afraid of the world ! (I have good cause to be afraid and I am not afraid. And you are afraid for no cause at all)

* * *

A) A∏nı\ªı ! } £Ø™¿ªıu¡fl. £Ø™¿ªıu Efl¯⁄ {ıfl £Ø™fl‘ {ıkQ˜”fl. §”S } Hfl Gfl¯⁄z u ¬U ˆPı“Õ Ag_Q”ı¥?

B) A∏nı\ªı ! } £Ø™¿ªıu¡fl. B⁄ı¿ {ıfl £Ø¢u¡⁄ı¥ C∏®£uı¿, £Ø™¿ªıu Efl¯⁄ {ıkQ˜”fl.

} £Ø™¿ªıu¡fl, Hˆfl⁄”ı¿ } ˜¡÷ Jfl¯”≤Æ £ı∫®£v¿¯ª, } x¬uz¯uU Pıs£v¿¯ª. {ıfl J∏ £Ø¢u §μıo, {ıfl x¬uz¯u® £ı∫UQ˜”fl. {ıfl Efl¯⁄® £ı∫UQ˜”fl. E⁄USÆ G⁄USÆ C¯h˜Ø ˜¡ÿ÷¯© ¯¡zxU ˆPı“Q˜”fl. {ıfl E⁄US £Ø¢x ˆuı¯ª¬¿ C∏UP ˜¡skÆ. B⁄ı¿ {ıfl Gfl £Øz¯uU Ph¢x ¬m˜hfl. {ıfl xoƒhfl Efl¯⁄ ˆ{∏[SQ˜”fl. C®ˆ£ı x C¢u |¯ª∞¿ }, G®ˆ£ı xÆ £Ø™¿ªıu J∏¡⁄ı⁄ }, Hfl Gfl¯⁄ Hÿ÷UˆPı“Õ Ag_Q”ı¥?

•v∞¿ ñ •v∞¿ªıu & £Ø™¿ªı©¿, Ag\ı©¿.

•v∞¿ ñ £Øzv¿, C¢u EªPz¯uU Psk {ıfl £Ø®£k¡uı¿.

£Øzxhfl CΔ Eª¯P ¬mk KkÆ ˜£ıx {ıfl Efl¤hÆ ug\©¯hØ ¨Ø¿Q˜”fl. B⁄ı¿ {ıfl Gfl⁄ PısQ˜”fl? CΔƒª¯PU Psk Ag_Æ Gfl A∏Q¿ } ¡μ £Ø®£kQ”ı¥ ! ({ıfl Ag_¡uÿS E∂Ø PıμnÆ C∏®§›Æ {ıfl Ag\¬¿¯ª. B⁄ı¿, J∏ Pıμn¨Æ Cfl‘ } Ag_Q”ı¥)

68. ¶¿ª‘ƒ Hx¯μ {¿ª‘ƒ Hx¯μ ¶¿ºh ˜¡Ø∏“ A∏t\ªı.

(a)

Tell me what is wrong knowledge. Tell me what is right knowledge. Grant me your grace to get the latter, O Arunachala.

(b)

Where is ignorance and where is wisdom, tell me, if you graciously embrace me, O Arunachala.

* * *

A) A∏nı\ªı ! u¡”ı⁄ A‘ƒ Gx G⁄ G⁄USU T÷: \∂Øı⁄ A‘ƒ Gx G⁄ G⁄USU T÷. {ıfl \∂Øı⁄ A‘ƒ ˆ£” E¢ufl A∏“ D¡ı¥.

B) A∏nı\ªı ! } Gfl¯⁄ A∏ˆÕık u ¬U ˆPıshı¿, A‘Øı¯© G[˜P, ¬˜¡PÆ G[˜P? } T÷.

69. ß©n ©ı©⁄Æ ßμn ©nƈPıÕ® ßμn ©n©∏“ A∏t\ªı.

(a)

My mind is now fragrant like a blossom. Add your perfect fragrance to it and make it infinite, O Arunachala.

(b)

My mind now smells of the world. Wed me, O Arunachala, so that it may be fragrant with infinitude.

ß©nÆ – fragrant like a flower.
ß©nÆ – smelling of the earth.
ßμn – infinite, perfect.
©nÆ – fragrance, marriage.

ßμn©nÆ – perfect, eternal wedlock, complete
identity, union of atman and Brahman.
Aksharamana -Eternal marriage, unfading fragrance.

* * *

A) A∏nı\ªı ! C®ˆ£ı x Gfl ©⁄Æ P¤u∏Æ ©ª∫ ˜£ı¿ ©nUQ”x. AuÿS Efl ¨ |¯”¡ı⁄ ©nz¯uU Tmi, A¯u ¨i¡ÿ”uıUS.

B) A∏nı\ªı ! C®ˆ£ı x Gfl ©⁄Æ EªP

{ıÿ”Æ E¯hØuı¥ C∏UQ”x. Ax ¨ 
|¯”¡ı⁄ {÷©nÆ E”, } Gfl¯⁄ ©n¢x
ˆPı“.

ß ©nÆ ñ ©ª∂fl {÷©nÆ ˜£ı¿.
ß ©nÆ ñ ©sqªP ¡ı\¯⁄.
ßμn ñ ¨i¬¿ªıu, ¨ |¯”¡ı⁄.
©nÆ ñ {¿ ¡ı\¯⁄, v∏©nÆ.

70. ˆ£Ø∫|˘⁄z vh˜¡ §izv z u˘⁄Efl ˆ£∏¯©Øı∫ A‘¡ı∫ A∏t\ªı.

The moment I thought of your name, you caught and drew me to yourself. Who can know the greatness of your grace, O Arunachala?

This has a biographical touch. From infancy Bhagavan Sri Ramana used to be aware of "the greatness of Arunachala". It was the thought of Arunachala which drew him to Tiruvannamalai, where he remained for 54 years after realisation.

* * *

A∏nı\ªı ! {ıfl Efl ˆ£Ø¯μ |¯⁄zu ©ızvμzv¿ } Gfl¯⁄® §izx D∫zxU ˆPıshı¥. Efl A∏Œfl ]”®¯£z ˆu∂¢x ˆPı“£¡∫ Øı∏Õ∫?

Cx A¡∫ ¡ıÃU¯P ¡μªı÷hfl Jmi≤“Õx. S«¢¯u £∏¡Æ ¨u¿ £P¡ıfl ˇ μ©n∫ ""A∏nı\ª ©Q¯©∞fl'' En∫ƒ E¯hØ¡μı¥ C∏¢x ¡¢uı∫. A∏nı\ªzvfl |¯⁄®¶uıfl A¡¯μ v∏¡snı ©¯ªUS D∫zux; bı˜⁄ıuØÆ ˆ£ÿ” §fl 54 BskP“ A[˜P˜Ø u[Q C∏¢uı∫.

71. ˜£¥zu⁄Æ ¬h¬hı® ˜£Øı® §izxG˘⁄® ˜£Ø‡U Q˘⁄Gfl A∏t\ªı.

My Arunachala, you have driven out of me the evil spirit of worldliness and possessed me so that I can never shake you off, and have made me indifferent to the world.

˜£¥zu⁄Æ – craze for the world, the demon of worldly desires.

¬hı®˜£¥ – unexorcisable spirit.

˜£Øfl – one indifferent to the world.

Seekers of God are irresponsible like mad folk, §zu∫ ˜£ıªƒÆ, ˜£Ø∫ ˜£ıªƒÆ.

* * *

Gfl A∏nı\ªı ! Gfl›“ C∏¢u EªP®£ÿ÷ Gfl›Æ wØ §\ı¯\ ¬μmi¬mk, Efl¯⁄ {ıfl Eu‘ ¬ªUQ¬h Cتıu¡ı÷, } Gfl¯⁄ C÷P® £ÿ‘U ˆPısk, EªP® £ÿ”ÿ÷ C∏UPa ˆ\¥x ¬mhı¥.

˜£¥zu⁄Æ ñ EªP ˆ¡‘, EªP B¯\PŒfl §\ı_.

¬hı® ˜£¥ ñ ¬μmi Kmi¬h¨iØıu B¬.

72. ¯£[ˆPıi Øı¥{ıfl £ÿ‘fl‘ ¡ıhı©¿ £ÿ÷U˜Pı hı¥UPı A∏t\ªı.

Let me not like an unsupported tender creeper droop and fade. Be a strong staff for me, hold me up and guard me.

£ÿ÷, £ÿ÷U˜Pık – support, stay, staff, something to hold on and cling to.

Pı ñ guard, protect.

* * *

A∏nı\ªı ! uı[S¡uÿS Ffl÷ ˜Pıº¿ªı CÕÆ ˆPıi ˜£ı¿, {ıfl x¡sk ¡u[Pı©¿ C∏UP ˜¡skÆ. } G⁄US J∏ £ª¨“Õ P»ØıP C∏¢x,

73. ˆ£ıiØı¿ ©ØUQGfl ˜£ıuz¯u® £‘zxEfl ˜£ıuz¯uU Pımi˘⁄ A∏t\ªı.

With some magic powder, you stupefied me, robbed me of my jiva-hood and revealed instead your Siva-hood.

©¯”zx – hid, destroyed.

Pımi˘⁄ – revealed, demonstrated.

Relative knowledge, knowledge of name and form, jivabodha, the sense of separate ego perceiving objects, has to go before Siva-bodha, Sivananda, absolute knowledge, the pure joy of being-awareness, can come.

* * *

A∏nı\ªı ! H˜uı J∏ ©¢vμ® ˆ£ıiØı¿ } Gfl¯⁄ ©v©Ø[Pa ˆ\¥x Gfl „¡zufl¯©¯ØU PÕ¡ıi, AuÿS® £vªıP Efl ]¡zufl¯©¯Ø ˆ¡Œ®£kzv⁄ı¥.

©¯”zx ñ JŒzx, A»zx.
Pımi¯⁄ ñ ˆ¡Œ®£kzv⁄ı¥, ˆ\¥x Pıs§zuı¥.

]¡ ˜£ıuÆ, ]¡ı⁄¢uÆ, ¡ıª‘ƒ, _zuı⁄¢u©ı⁄ C∏®¶ ñ En∫ƒ, C¯¡ ¡∏¡uÿS ¨fl, \ı∫¢u A‘ƒ, ˆ£Ø∫, E∏ £ÿ‘Ø A‘ƒ, „¡˜£ıuÆ, u¤®£mh AP¢¯uØı¿ ˆ£ı∏“P¯ÕU Pıqu¿, ØıƒÆ }[Qh ˜¡skÆ.

74. ˜£ıUSÆ ¡μƒÆC¿ ˆ£ıxˆ¡Œ ∞¤¿A∏m ˜£ıμım h[Pımk A∏t\ªı.

In the wide open space of pure being, where there is no going and no coming, reveal to me the joy of wrestling with your Grace, O Arunachala.

A∏“ ˜£ıμımhÆ – The struggle, ding-dong battle, the prolonged wrestling which is the operation of grace. In the Old Testament, Jacob wrestles with God a whole long night. (Until God reveals Himself as ' I am That I am.' )

* * *

A∏nı\ªı ! ˜£ı¡xÆ, ¡∏¡xÆ C¿ªıu _zu C∏®§fl APsh v”¢u ˆ¡mh ˆ¡Œ∞¿ {ıfl E⁄x A∏–hfl ©¿≤zuÆ ¶∂≤Æ B⁄¢uz¯u } G⁄US ˆ¡Œ®£kzx.

A∏“ ˜£ıμımhÆ ñ }izu PkÆ ¨Øÿ]; ©ı‘, ©ı‘ ˆ¡ÿ‘ ˜uı¿¬ ¡∏Æ ˜£ı∫, }sh ©¿≤zuÆ; C¯¡ A∏Œfl ˆ\Ø¿£ık. Q‘Ïx¡ v∏©¯” £¯«Ø Hÿ£ıi¿ (Old Testament), ·ıP® (Jacob) }sh Cμƒ ¨ xÆ Phƒ–hfl ˜£ıμıkQ”ı∫ ({ıfl Ax˜¡ uıfl Gfl£¯u Phƒ“ ˆ¡Œ®£kzxÆ ¡¯μ∞¿)

75. ˆ£ÕvP ©ıÆEh¿ £ÿ”ÿ÷ {ı–ÆEfl £¬_Ps k”¡∏“ A∏t\ªı.

Let attachment to the physical body end, O Arunachala, and let me see and be for ever the splendour of your being.

ˆ£ÕvP©ıÆ Eh¿ – The body composed of the five elements, earth, water, fire, air and ether.

£ÿ÷ ñ identity with or desire for.

{ı–Æ ñ every day, eternally and permanently.

Efl £¬_ ñ the glory, the splendour of your being, your nature, your svarupa.

Psk E” ñ to perceive, become and be.

* * * A∏nı\ªı ! C¢u ˆ£ÕvP Ehºfl £ÿ÷ ¨iØmkÆ. E⁄x ˜u˜·ı©Ø©ı⁄ C∏®¯£U Psk Gflˆ”fl¯”USÆ {ıfl Ax¡ıP C∏UP ˜¡skÆ.

ˆ£ÕvP©ıÆ Eh¿ ñ ß™, }∫, w, Pıÿ÷, BPıØÆ

(a)

You having applied the remedy for my confusion, how can I still remain confused? You shine do you not, as the mountain medicine made up of grace?

(b)

You whose grace shines as Sanjivi mountain able to cure all maladies, why are you afraid of applying to me the remedy for confusion?

©˘ª©∏¢x Ch (G⁄US Ch) ñ To apply to me the medicine for confusion; ©˘ª®¶US ©∏¢x ©˘ª ©∏¢x ñ remedy for confusion.

©˘ªzvh˜¡ı – do you hesitate, are you afraid?

A∏“ ©˘ª ©∏¢x ñ Mountain of grace which is itself a cure for all ills. Bhagavan's grace. Arunachala is a Sanjivi parvata, a universal remedy.

JŒ∫ ñ adj. JŒ∫Qfl” or verb : shine.

* * *

A) A∏nı\ªı ! } G⁄x S«®£zvÿS® £∂PıμÆ D¢uı¥. Cfl⁄¨Æ {ıfl GΔ¡ı÷ S«®£ ¨ÿ‘∏®˜£fl? } A∏“ ©∏¢x ©¯ªØıP JŒ∫Qfl”ı¥ A¿ª¡ı?

B) A∏nı\ªı ! E⁄x A∏“ G¿ªı ˜{ı¥P¯Õ≤Æ Sn®£kzuU TiØ \g^¬ ©¯ªˆØ⁄ JŒ∏Æ ˜£ıx, G⁄x S«®£zvÿS® £∂PıμÆ ¶∂Ø } Hfl Ag_Q”ı¥?

©¯ª©∏¢x Ch (G⁄US Ch) ñ G⁄x S«®£zvÿS ©∏¢x DØ; ©¯ª®¶US ©∏¢x ©¯ª ©∏¢x ñ S«®£zvÿS® £∂PıμÆ.

©¯ªzvh˜¡ı ñ } uØ[SQ”ıØı? Ag_Q”ıØı?

A∏“ ©¯ª ©∏¢x ñ A∏˜Õ ©¯ªØı⁄ Ax˜¡, A¯⁄zx® §oP¯Õ≤Æ }USÆ. £P¡ı¤fl A∏“. A∏nı\ªÆ J∏ \g^¬ £∫¡uÆ, G¿ªı¡ÿ‘ÿSÆ £∂PıμÆ.

77. ©ı⁄[ˆPıs k÷£¡∫ ©ı⁄z¯u Ø»zxA§ ©ı⁄™¿ ªıˆuıŒ∫ A∏t\ªı.

Accepting those who approach you with attachment, destroy their individuality and then shine free from wrong attachment and identity with individuals; O Arunachala.

©ı⁄Æ is the attachment, the individuality, in Bhakti.

cf. Kural Afl§ÿSÆ Es˜hı A¯hUSÆ uıÃ? B∫¡ª∫ ¶flPo∫ ß\¿ u∏Æ.

Love cannot be hidden behind a door shut and bolted; Tears of compassion will announce the love within.

ˆ\Ÿ Aa]÷ ˆ\ı¿æÆ ˆ\ÿŸ∫ ˜£ı¿ ˜{ıUSÆ EŸA∫ ˜£ıfl÷ EÿŸ∫ S‘®¶.

Harsh words and apparently hateful looks express the love of lovers who agree to behave like strangers.

* * *

A∏nı\ªı ! £ÿ÷hfl Efl¯⁄ AqS£¡¯μ Hÿ÷,

©ı⁄Æ Gfl£x £Uv∞¿, £ÿ÷Æ, u¤zufl¯©≤Æ BSÆ.

S”“:ñ Afl§ÿSÆ Es˜hı A¯hUSÆ uıÃ? B∫¡ª∫ ¶flPo∫ ß\¿ u∏Æ.

Afl¯£ ≠i uı»mh J∏ Pu¬fl§fl JŒzx ¯¡UP Cتıx. £∂ƒhfl ˆ£∏SÆ Psp∫ E“Œ∏USÆ Afl¯£® £¯” \ıÿ÷Æ.

ˆ\”ı Aa]÷ ˆ\ı¿æÆ ˆ\ÿ”ı∫ ˜£ı¿ ˜{ıUSÆ E”ıA∫ ˜£ıfl÷ Eÿ”ı∫ S‘®¶.

Pkg ˆ\ıÿP–Æ, ˆ¡÷®£ı⁄® £ı∫¯¡ ˜£ıfl” ˜uıÿ”¨Æ, A¢|Ø∫ ˜£ı¿ C∏UP J®¶UˆPısh Pıuª∫PŒfl Pıu¯ª ˆ¡Œ®£kzxÆ.

78. ™g]i¿ ˆPg]kÆ ˆPıg\ A‘¡flØıfl ¡g]Øıx A∏“G˘⁄ A∏t\ªı.

(a)

I am a fool who prays for help only when overwhelmed by misery. Yet do not abandon me, O Arunachala.

(b)

I am a fool and coward who bullies my inferiors and quails before my superiors. But do not on that account make me weaker and more confused, O Arunachala.

One should worship God at all times, in prosperity and adversity alike. But I turn to you only in my helplessness, in adversity.

(a)

™g]i¿ ñ xfl£Æ ™g]i¿. when overwhelmed by misery.

(b)

§”∫, Gv∂P“ ™g]i¿. when overpowered by enemies.

¡g]Øıx ñ ˜\ıvUPıx - without testing me too much.

* * *

A) A∏nı\ªı ! {ıfl J∏ ©¯hØfl. {ıfl AÕƒ ´‘Ø xfl£zv¿ Bâv∏USÆ ˜£ıx uıfl Efl Eu¬ ˜¡si §μı∫zvUQ˜”fl. AΔ¡ı÷ C∏®§›Æ Gfl¯⁄ } ¯P¬hı˜u.

B) A∏nı\ªı ! {ıfl J∏ ©¯hØfl, J∏ ˜Pı¯«; Gfl¯⁄¬hz uıâu¡¯μ ™μmi≤Æ, Gfl¯⁄ ¬h ˜©˜ªı[QØ¡∂hÆ {kUP¨ÿ”¡⁄ı≤Æ C∏UQ˜”fl. B⁄ı¿, AUPıμnzv⁄ı¿ Gfl¯⁄ £ª√⁄⁄ıPƒÆ, ˜©æÆ S«®£¨ÿ”¡⁄ıPƒÆ ˆ\¥Øı˜u.

J∏¡fl Phƒ¯Õ G¿ªı ˜{μ[PŒæÆ ñ {¿ª |¯ª∞æÆ, xfl£zvæÆ ñ J˜μ ©ıv∂ØıP xvUP ˜¡skÆ. B⁄ı¿, {ıfl xfl£zuı¿ ˆ\تÿ‘∏USÆ ˜£ıx uıfl Efl¯⁄ AqSQ˜”fl.

A) ™g]i¿ ñ xfl£Æ ™g]i¿.
B) §”∫, Gv∂P“ ™g]i¿.
¡g]Øıx ñ ˜\ıvUPıx

79. ´Pı©fl C¿ªı©¿ ©ıPıÿ ”˘ªPªÆ BPı©ÿ Pızu∏“ A∏t\ªı.

Let me not like a ship without a helmsman flounder in the storm. Guard me with your grace, O Arunachala.

In the ocean of samsara the ship of life will be wrecked unless it is steered by the helmsman, the I. ´Pı©fl – ©ıæ™, helmsman. ©ıPıÿ÷ ñ tempest. A˘ªPªÆ ñ tossing ship.

* * *

A∏nı\ªı ! {ıfl, ©ıæ™ C¿ªıx ˆ£∏Æ ¶Øº¿ ]UQz uk©ı÷Æ K∫ P®£¿ ˜£ı¿ BPı©¿ Gfl¯⁄ } Pızu∏“.

\Æ\ıμ©ı⁄ \¨zvμzv¿, ¡ıÃU¯P Gfl›Æ P®£¿, uıfl (I) Gfl›Æ ©ıæ™Øı¿ v¯\Ø‘¢x ˆ\æzu® £hı ¬i¿ ^∫S¯ª¢x A»¢x¬kÆ.

´Pı©fl ñ ©ıæ™, P®£¿ CØUS⁄∫.
©ıPıÿ÷ ñ `”ı¡Œ.
A¯ªPªÆ ñ BmhÆ Psh P®£¿.

80. ¨iØi Pıt ¨i¬kz u˘⁄˜{∫ ¨i¬hU PhflC˘ª A∏t\ªı.

You have undone the knot which shows no beginning and no end. And now should you not like a mother complete the task, O Arunachala.

You have cut the knot of my ego. You have given me a glimpse of transcendence, a moment of nirvikalpa samadhi, of pure, non-objective awareness. Complete the task. Make this state of egolessness permanent and natural, give me sahaja samadhi.

* * *

A∏nı\ªı ! BμÆ£¨Æ, ¨iƒ™¿ªıu ¨ia¯\ A¬Ãzx ¬mhı¥. C®ˆ£ı x } J∏ uı¯Ø® ˜£ı¿ C®£o¯Ø ¨ÿ‘æÆ ¨iUP ˜¡shı©ı?

C¢u®£o¯Ø ¨i. C¢u AP¢¯uØÿ” |¯ª¯Ø |μ¢uμ©ıPƒÆ, CØ¿£ıPƒÆ C∏UPa ˆ\¥x G⁄US \Ì· \©ıv AŒ.

81. ≠UQªfl ¨flPımkÆ ¨Sμ©ı PıxG˘⁄z yUQ Ø˘n¢u∏“ A∏nı\ªı.

Don't be a mirror held in front of a noseless man. Lift me up and embrace me, O Arunachala.

The mirror only shows up the ugliness of the noseless man. It does nothing to improve his appearance. The Self is Truth which reveals the fact and changes it. Love is an active force. It adopts the ugly as its own and so makes the ugly beautiful. "I may now be full of faults, but you can improve me and make me perfect and fit to be your servant. Don't stand there like a mirror. Behave like a mother who cleans and does not condemn a child covered with dirt.” cf 19.Sÿ” ¨ÿ”÷zˆu˘⁄U Sn©ı¥®

£ozuı“. Also 53, {¯PUQh™˘ª |fl‡iØ G˘⁄ A∏“

{¯P ∞mk® £ı∫, Grace can canvert, cure, cleanse, adorn, uplift. Don't laugh at me or reject me. Take me as I am and make me by your grace worthy of your grace. God's love is like the Sun's light, spontaneous, unilateral. There is no question of earning it or deserving it. Practice, abhyasa is a minor element, the powerful operation of grace is the greater force in bringing about perfection. The Grace of Bhagavan sweeps away the

|¯ªUPsnıi J∏ ≠UQ¿ªıu ©¤u¤fl A«Qfl¯©¯Øzuıfl PımkÆ. Ax A¡›¯hØz ˜uıÿ”z¯u ˜©Æ£kzu Jfl÷Æ ˆ\¥Øıx. Bfl©ı (uı⁄ı⁄zufl¯©) uıfl \zvØÆ. Ax C∏USÆ |¯ª¯Øz (AP¢¯u¯Ø) ˆu∂¬zx, A¯u ©ıÿ÷Q”x. Afl£ı⁄x J∏ ˆ\Ø¿ v”¨¯hØ \Uv. Ax A«Qfl¯©¯Øz ufl›¯hØuıP Hÿ÷UˆPısk, A¯u A«S¯hØuıPa ˆ\¥Q”x. ""{ıfl C®ˆ£ı x Sÿ”[S¯”P“ |¯”¢u¡⁄ı¥ C∏UPªıÆ. B⁄ı¿, } Gfl¯⁄ ˜©Æ£kzv ¨ ¯©ØıUQ, E⁄x ˜\¡P⁄ıP C∏®£ uÿSz uSv BUS. } J∏ |¯ªUPsnıi ˜£ı¿ A[S |ÿPı˜u. A US £i¢u S«¢¯u¯Ø J∏ uı¥ ˆ¡÷UPı©¿ _zu®£kzx¡ı“. } A¢uz uı¯Ø®˜£ı¿ {h¢x ˆPı“.''

J®§mk®£ı∫UPƒÆ :ñ 19&Æ ˆ\¥≤“.

Sÿ” ¨ÿ”÷zˆu¯⁄U Sn©ı¥® £ozuı“.

53 ñ Æ ˆ\¥≤“ :& {¯PUQh™¯ª |fl⁄ıiØ G¯⁄ A∏“ {¯P∞mk® £ı∫.

A∏Õı⁄x ©ıÿ‘, Sn®£kzv, _zu®£kzv, A«S ˆ\¥x ˜©Æ£kzxÆ. ""Gfl¯⁄® £ı∫zx ]∂UPı˜u, u“Œ¬hı˜u. {ıfl GΔ¡ı÷ C∏UQ˜”˜⁄ı, AΔ¡ı˜” Gfl¯⁄ Hÿ÷U ˆPısk, Efl⁄∏Õı˜ª Efl⁄∏–USz uSvØıUS.'' PhƒŒfl Afl£ı⁄x `∂Ø JŒ¯Ø® ˜£ıfl”x; uı⁄ıP, ufl¤Ø¿£ıP, J∏ \ı∫£ıP CØ[SÆ. A¯ua \Æ£ıvUP ˜¡skÆ A¿ªx AuÿSz uSvدhØ ˜¡skÆ Gfl£v¿¯ª. £∞ÿ], A®§Øı\Æ C¯¡ J∏ ]÷ £[˜PØıSÆ. ß∫nzx¡Æ A¯h¡uÿS A∏Œfl A£ıμ \Uv∞fl ˆ\ؘª ™PƒÆ ¡æ¡ı⁄x. {Æ ©⁄ C∏¯Õ, £P¡ı¤fl A∏“ A”˜¡ APÿ‘¬kÆ.

82. ˆ©¥ØPz vfl©⁄ ˆ©fl©ª∫ A˘n∞¿{ıÆ ˆ©¥Pª¢ vhA∏“ A∏t\ªı.

In the body's inner chamber, on the flower-soft bed of mind, let us merge in one true being, O Arunachala.

A beautiful blending of the language and imagery of human love and mystical union.

ˆ©¥ means both body and truth.

cf. Upadesa Undiar. C∏USÆ CØÿ¯PØı¿ D\ ^¡∫P“ J∏ ˆ£ı∏˜Õ Øı¡∫. E£ıv En∫˜¡ ˜¡÷.

In the nature of their being as awareness, man and God are one in substance. They only differ in the sense of separateness and limitation.

* * *

A∏nı\ªı ! Ehºfl E“ A¯”≤“, ˆ©¿ºØ ©ª∫ £kU¯PØıQØ ©⁄v¿ {ıÆ K∫ Es¯©Øı⁄ C∏®§¿ Jfl‘ C∏®˜£ıÆ.

Caˆ\¥≤Œ¿, P¿£¯⁄≤Æ ˆ©ı»≤Æ ˆ¡S A«PıP ˜\∫¢x, ©¤u˜{Øz¯u® £ÿ‘≤Æ, Bfl´P Jfl÷u¯ª® £ÿ‘≤Æ ¬ÕUP®£mi∏UQ”x.

ˆ©¥ Gfl£x Eh¿, Es¯© Cμs¯h≤Æ S‘USÆ.

J®¶˜{ıUSP ñ E£˜u\ E¢vØı∫:

C∏USÆ CØÿ¯PØı¿ D\ ^¡∫P“ J∏ ˆ£ı∏˜Õ Øı¡∫. E£ıv En∫˜¡ ˜¡÷.

En∫¡ıP C∏USÆ CØ¿§¿ ©¤u›Æ, Phƒ–Æ, ˆ£ı∏Œ¿ Jfl˜” B¡∫. Phƒ–USÆ ©¤u›USÆ E“Õ J˜μ ¬zvØı\Æ : ©¤ufl, uıfl u¤®£mh¡ˆ⁄fl÷Æ, J∏ G¿¯ª¡¯μد”US“ C∏®£uıPƒÆ P∏x¡˜u ØıSÆ.

83. ˜©fl˜©¿ uıâvkÆ ˆ©¿ºØ∫a ˜\∫¢x} ˜©fl¯©≤ÿ ”˘⁄Gfl A∏t\ªı.

How is it that by more and more of union with the poor and humble, you have become more and more noble and famous?

This is the opposite of what happens in the world where association with the high and mighty is necessary for advancement.

ˆ©¿ºØ∫ ñ a) weak and poor persons. b) women (all human beings are women, weak and helpless before the sole, strong purusha, God.)

* * *

A∏nı\ªı ! } H¯«P–h›Æ, uıâ˜uı∏h›Æ ˜©æÆ, ˜©æÆ Pª¢x, G®£i ˜©æÆ, ˜©æÆ ˆ£∏¢ufl¯© E¯hØ¡⁄ıPƒÆ, ¶Pà ˆ£ÿ”¡⁄ı PƒÆ B⁄ı¥?

Cx EªPzv¿ {h®£uÿS ˜{∫ ©ı”ı⁄x; C[S ¨fl˜⁄ÿ”©¯h¡uÿS EØ∫¢˜uı∏h›Æ, ¡º¯© E“˜Õı∏h›Æ CnUPÆ ˜u¯¡.

ˆ©¿ºØ∫ : (A) £ª√⁄¨Æ, H¯«≤©ı⁄ ©¤u∫.

(B) ˆ£sP“ (£ªÆ ¡ı¥¢u J˜μ ¶∏Â⁄ı⁄ Phƒ“ ¨fl¶ G¿ªı ©¤u∫P–Æ £ª√⁄¨Æ, uflˆ\Øæ©ÿ” ˆ£sP˜Õ B¡∫.)

84. ¯©©Ø¿ }zu∏“ ¯©∞‡¿ E⁄xEs ¯©¡\ ©ıUQ˘⁄ A∏t\ªı.

Removing the dark blindness of my ignorance, you have with the collyrium of your grace made me truly yours, O Arunachala.

You have cured me of the maya of myself and the world. By your charm you have enslaved me and made me a servant of Truth.

cf. 73. ˆ£ıiØı¿ ©ØUQ Gfl ˜£ıuz¯u® £‘zx Efl ˜£ıuz¯uU Pımi˘⁄.

You have robbed me of my jiva-hood and revealed to me your Siva – hood.

Grace is like a magic powder, a magic collyrium, and has power to enslave and govern one.

* * *

A∏nı\ªı ! G⁄x C∏sh, Ps©¯”®£ı⁄ A‘Øı¯©¯Ø }UQ } Efl A∏Õı⁄ ¯©∞⁄ı¿ Gfl¯⁄ E⁄x Es¯© E¯h¯©ØıPa ˆ\¥x ˆPıshı¥.

G⁄x ©ı¯Ø∞¤fl÷Æ, EªP ©ı¯Ø∞¤fl÷Æ Gfl¯⁄ } Sn®£kzv¬mhı¥. Efl›¯hØ ¡^Pμz v⁄ı¿ Gfl¯⁄ Ai¯©U ˆPısk, \zvØzvfl J∏ ˜\¡P⁄ıUQ⁄ı¥.

J®§kP : 73¡x ˆ\¥≤“.

ˆ£ıiØı¿ ©ØUQ Gfl ˜£ıuz¯u®£‘zx Efl ˜£ıuz¯uU Pımi¯⁄. Gfl›¯hØ „¡zufl¯©¯ØU ˆPı“¯Õ ˆPısk Efl ]¡zufl¯©¯ØU Pıs§zuı¥. A∏“ J∏ ©¢vμ® ˆ£ıi, ©¢vμ ¯©. AuÿS J∏¡¯μ Ai¯©U ˆPısk, Bm] ¶∂Ø \Uv Esk.

85. ˆ©ım¯h *Øizˆu˘⁄ ˆ¡mhˆ¡Œ∞¿ } {mh©ı i˘⁄Gfl A∏t\ªı.

How wonderful it is that you have shaved my head clean, O Arunachala, and are now dancing a joyous dance in the heart's vast empty space?

ˆ©ım¯hØizx – shaving the head clean, stripping me naked; robbing me of all possessions.

{mhÆ ñ dance.

* * *

A∏nı\ªı ! Gfl⁄ Ba\∂ØÆ, } Gfl u¯ª ¨i¯Ø _zu©ıP ©»zx¬mk, C®ˆ£ı x Gfl CuØzvfl APsh ˆ¡ÿ‘hzv¿ B⁄¢u {h⁄Æ BkQ”ı¥ !

86. ˜©ıP¢ u¬∫zxfl ˜©ıP©ı ¯¡zxÆ Gfl ˜©ıP¢w μı¥Gfl A∏t\ªı.

(a) Destroy my craze for the world, make me crazy for you and then finally remove all madness once for all, O Arunachala.

* Ø»z ˆu⁄ƒÆ £ıhÆ

(b) You have cured me of my desire for the world and you have given me a firm desire for you. And yet you do not satisfy this strong desire for you by giving yourself to me, O Arunachala.

cf 66. §zx ¬mk E˘⁄ ˜{∫ §zu‡UQ˘⁄ A∏“
§zuƈuŒ ©∏¢x.

wμı¥ ñ (Imperative) Do remove all desire.

wμı¥ ñ (Negative) You will not satisfy my desire for you.

* * *

A) A∏nı\ªı ! Gfl EªP B∫¡ ˆ¡‘¯Ø A»zx, Efl ´x B∫¡¨“Õ¡⁄ıPa ˆ\¥x, §”S ¨i¡ıP A¯⁄zx® §z¯u≤Æ J∏™UP A»zx ¬k.

B) A∏nı\ªı ! } G⁄x EªP B¯\¯Ø Sn® £kzv¬mhı¥; Efl ´x G⁄USz vh©ı⁄ B¯\¯ØU ˆPıkzv∏UQ”ı¥. C∏¢xÆ, } Efl¯⁄ G⁄USz u¢x G⁄x E⁄UPı⁄ C¢u w¬μ B¡¯ªz v∏®v ˆ\¥Øıv∏UQ”ı¥.

J®§k :& ˆ\¥≤“ 66 §zx ¬mk E¯⁄˜{∫ §zu⁄ıUQ¯⁄ A∏“ §zuÆ ˆuŒ ©∏¢x.

wμı¥ :ñ (H¡¿) G¿ªı B¯\P¯Õ≤Æ }US. (Gv∫©¯”) Efl ´x“Õ Gfl B¯\¯Ø } v∏®v ˆ\¥Ø©ımhı¥.

87. ˆ©Õ¤Øı¥U P¿˜£ı¿ ©ªμıx C∏¢uı¿ ˆ©Õ⁄Æ Cuı˜©ı A∏t\ªı.

Standing silent like a stone, unblossoming, is this true mouna, O Arunachala?

Mere verbal silence, stillness of the body like a log of wood-this is not mouna. Mouna is a blossoming and opening out.

©ª∫u¿ ñ Expansion; the breaking of the knot of chit and jada; dissolution of the ego.

A true mouni can walk and talk and do all kinds of work and yet his sahaja nishta remains undisturbed.

A stone, a log of wood, is dead, inert.

True mouna is active, fragrant, expansive, a blossomed flower, the energy of life.

* * *

A∏nı\ªı ! ©ªμı©¿, ˆ©Õ⁄©ı¥ P¿˜£ı¿ |ÿ£x uı˜⁄ı Es¯© ˆ©Õ⁄Æ?

ˆ¡÷Æ ˆ\ıÿPŒ⁄ı¿ ˜£\ı¯©, J∏ ©μUPm¯h

J∏ Es¯© ˆ©Õ¤ {hUPªıÆ, ˜£\ªıÆ, G¿ªı ¬u ˜¡¯ªP–Æ ˆ\¥ØªıÆ. A®£i C∏¢xÆ, A¡μx \P· |˯h P¯ªØıx C∏USÆ.

J∏ P¿, J∏ ©μUPm¯h ñ C¯¡ E∞μÿ”¯¡, ·hÆ.

Es¯© ˆ©Õ⁄©ı⁄x _∏_∏®£ı⁄x, ©n ¨“Õx, ¬∂¡ı⁄x, K∫ ©ª∫¢u ¶Ë£Æ, E∞∂fl \Uv.

88. Ø¡flGfl ¡ı∞¿ ©so˘⁄ Ami Gfl§¯«®¶ J»zux A∏t\ªı.

Who was it that thrust mud into my mouth and deprived me of my livelihood, O Arunachala?

'Filling the mouth with mud' means taking away the taste for the food of the senses.

Nindastuthi -The life destroyed is the false illusive existence. The seeming complaint is really grateful praise.

* * *

A∏nı\ªı ! Gfl ¡ı∞¿ ©s¯nz vozx Gfl „¡⁄z¯u® £‘zux Øı∫?

""©so⁄ı¿ ¡ı¯Ø |쮶¡x'' Gfl”ı¿ ¶ªflPŒfl En¬fl ∏]¯Ø® £‘®£uıSÆ.

|¢uı Ïxv ñ J»UP®£mh® §¯«®£ı⁄x J∏ ˆ£ı¥Øı⁄ ©ı¯Ø® §¯«®¶. C[S S¯” T÷¡x ˜£ı¿ C∏®£x, Es¯©∞¿ {fl‘≤hfl ˜£ıÿ÷uªıSÆ.

89. Øı∏ÆA‘ ØıxGfl ©v∞˘⁄ ©∏mi ˆØ¡∫ˆPı˘Õ ˆPıshx A∏t\ªı.

Who was it that, unknown to all, stupefied me and robbed me of my senses, O Arunachala?

The operation of grace is inward and therefore invisible to others. Siva and Krishna have both been called robbers, conjurers who use magic and take away from us that cherished treasure, our ego. We would not willingly part with it. So God has to come as a thief and cheat us and relieve us of it.

* * *

A∏nı\ªı ! Øı∫ A¡∫, Øı¡∏USÆ ˆu∂Øı©¿ G⁄x En∫ƒ © [SÆ£i ˆ\¥x, Gfl ¶ªflP¯ÕU ˆPı“¯ÕØizxa ˆ\fl”x?

A∏Õı⁄x E“˜Õ ˆ\Ø¿£kQ”x. Buªı¿ §”∏USz ˆufl£hıx. {ıÆ ˜£ıÿ‘® ˜£qÆ vμ¬Ø©ı⁄ {Æ AP¢¯u¯Ø ©ıØ ¬z¯u ˆ\¥x, {Æ™h™∏¢x Gkzxa ˆ\fl÷ ¬k¡uı¿, ]¡fl, Q∏Ënfl C∏¡∏Æ ˆPı“¯ÕUPıμfl, ©ıØUPıμfl Gfl÷ ˆ\ı¿ª®£kQ”ı∫P“. {ıÆ, {Æ ¬∏®£zxhfl AP¢¯u¯Ø ¬mk® §∂Ø ©ım˜hıÆ. B¯PØı¿, Phƒ“ J∏ v∏h⁄ıP ¡¢x {Ư© H©ıÿ‘ {Ư© {©x AP¢¯u∞¤fl÷ ¬k¬UP ˜¡si C∏UQ”x.

90. μ©nˆ⁄fl÷ E¯μz˜ufl ˜μı\[ ˆPıÕıxG˘⁄ μ™zvha ˆ\Ø¡ı A∏t\ªı.

You being Ramana I said all this; do not be offended. Instead come to me and make me happy, O Arunachala.

Arunachala is identified here with Ramana (lover, mother, oneself).

Ramana - happy, beautiful, beloved one. Those cruel words (robber, murderer and so on) are only part of a lover's quarrel. Don't mind them. Come, let us be happy.

* * *

A∏nı\ªı ! } μ©n⁄ı¥ C∏®£uı¿, {ıfl C¯¡ˆØ¿ªıÆ T‘˜⁄fl. } ]⁄Æ ˆPı“Õı˜u ©ı”ıP Gfl¤hÆ ¡¢x Gfl¯⁄ ©Q«¯¡.

C[S μ©n›hfl A∏nı\ªz¯u Jfl÷£kzvU Pıs§UP®£mk“Õx. ( μ©nfl ñ Pıuªfl, uı¥, J∏¡˜μuıfl. )

μ©nfl ñ ©QÃ, A«S, Afl¶US∂Ø∫.

A¢uU PkÆ ˆ\ıÿP“ (ˆPı“¯ÕUPıμfl, ˆPı¯ªØıŒ Gfl£⁄ ˜£ıfl”¯¡) Pıuª∂fl Fhÿ ˆ\ıÿP˜Õ BSÆ. A¯¡P¯Õ ©⁄v¿ ˆPı“Õı˜u. ¡ı, {ıÆ ©QÃhfl C∏®˜£ıÆ.

91. μı®£P º¿ªı ˆ¡÷ˆ¡Œ √mi¿ μ™zvk ˜¡ıÆ¡ı A∏t\ªı.

In the house (in the freedom) of open space; where there is neither night nor day, come let us enjoy ourselves, O Arunachala.

√k ñ house, home, heaven, moksha, freedom.

ˆ¡÷ˆ¡Œ ñ empty space, pure, non-objective awareness.

ˆ¡÷ ñ contentless.

The world is in the mind. When the mind is in the heart, the world disappears in pure awareness. In the state of pure awareness, the Heart is one vast, empty, effulgent space, with no cloud of thought, no object. The spiritual heart is pure being as awareness-bliss. It has no night or day, no sleep or waking, no time or space.

* * *

A∏nı\ªı ! Cμ˜¡ı, £P˜ªı C¿ªıu ˆ¡mh ˆ¡ŒØı⁄ √mi¿ (_u¢vμzv¿) {ıÆ Cfl¶hfl PŒzvk˜¡ıÆ, ¡ı.

√k ñ C¿ªÆ, ˜£∂fl£ √k, ˜©ıÒÆ, _u¢vμÆ. ˆ¡÷ ˆ¡Œ ñ ˆ¡ÿ÷ ˆ¡Œ∞hÆ, y¥¯©Øı⁄, ufl¤¿ ˜¡‘¿ªı En∫ƒ.

ˆ¡÷ ñ PıºØı⁄ (ˆ¡÷¯©Øı⁄).

EªPÆ ©⁄væ“Õx. ©⁄Æ CuØzv¿ C∏USÆ ˜£ıx EªPÆ yØ En∫¬¿ ©¯”¢x ¬kQ”x. yØ En∫ƒ |¯ª∞¿ CuØÆ, ˆ£ı∏˜Õı, Gsn[PÕı⁄ v¯μ˜Øı C¿ªıu J∏ £μ¢u, PıºØı⁄, JŒ∫™S AÆ£μ©ıSÆ. Bfl´P CuØÆ, B⁄¢u En∫¡ı⁄ yØ C∏®¶. AuÿS Cμ˜¡ı, £P˜ªı, yUP˜©ı, ¬»®˜£ı, Pıª˜©ı, Ch˜©ı Q¯hØıx.

92. ªm]ØÆ ¯¡zu∏“ AÏvμÆ ¬mkG˘⁄® £m]zuı¥ §μın˜‡k A∏t\ªı.

You aimed at me and sped the arrow of your grace and now you are devouring me alive, O Arunachala.

cf Forty Verses. 21, Pın¿ G¡fl Ftu¿ Pıs

To be devoured alive is jivanmukti, to be aware of one's true nature in this very life.

* * *

A∏nı\ªı ! } Gfl¯⁄U S‘¯¡zx, E⁄x A∏“ Aƶ G¥v, C®ˆ£ı x Gfl¯⁄ E∞∏hfl ˜£μı∫¡zxhfl ¬ [SQ”ı¥.

J®§kP :ñ E“Õx {ıÿ£x : ˆ\¥≤“ 21 : Pın¿ G¡fl Fnıu¿ Pıs.

E∞∏hfl ¬ [Suªı¡x „¡fl ¨UvØıSÆ; C®ˆ£ı x, CΔ¡ı옪˜Ø u⁄x Es¯© CØ¿¯£ En∫¡uıSÆ.

93. ªı£} ∞P£μ ªı£™¿ G˘⁄≤ÿ÷ ªı£ˆ©fl Eÿ”˘⁄ A∏t\ªı.

You are the final goal the whole world wants to gain. I am nothing and nobody in this world or the next. And what did you, the infinite, gain by gaining me, the zero, O Arunachala?

God makes the worse bargain, he agrees to a stupid exchange, when he accepts man's little self and gives instead his infinite Self.

* * *

A∏nı\ªı ! }uıfl C¢u ¨  EªP¨Æ ªı£©¯hØ ¬∏Æ¶Æ ¨i¡ı⁄ CªUS. CΔ ƒªQ˜ªı, A¿ªx ©÷ EªQ˜ªı {ıfl Jfl÷™¿¯ª; J∏¡›™¿¯ª.

AÕ¬h¨iØıu }, `flØ©ı⁄ Gfl¯⁄ A¯h¢x Gfl⁄ ªı£Æ A¯h¢uı¥? Phƒ“ ˜©ı\©ı⁄ ˜£μÆ ˆ\¥x, ¨mhı“ u⁄©ı⁄ £∂©ıÿ”æUS J®¶U ˆPı“Q”ı∫. A¡∫ ©¤u¤fl ]÷ ufl¯©¯Ø Hÿ÷ AuÿS ©ıÿ”ıP u⁄x AÕ¬hÿP∂Ø ufl¯⁄z u∏Q”ı∫.

94. ¡∏Æ£i ˆ\ıº˘ª ¡¢ˆufl £iØÕ ¡∏¢vk Efl u˘ª¬v A∏t\ªı.

You asked me, did you not, to come to you? Very well, I have come. Now you come and assume the burden of maintaining me. Go on suffering thus. It is your fate to look after me, O Arunachala.

You brought it on yourself. This and the subsequent verse have a biographical sense. Muruganar here quotes Appar's lines ñ

{[PhÆ £˘⁄® ˆ£ÿ”¡“ £[Q⁄fl
ˆufl PhƯ£z v∏UPμU ˜Pı∞ªıfl
ufl Phfl Ai˜Ø˘⁄≤Æ uı[Su¿
Gfl Phfl £o ˆ\¥x Qh®£˜u.

Siva's duty is to sustain me; my duty is to serve His creatures. God serves those who serve His creation.

* * *

A∏nı\ªı ! } Gfl¯⁄ Efl¤hÆ ¡∏Æ£i ˆ\ıfl⁄ı¥ A¿ª¡ı? \∂, {ıfl ¡¢x¬m˜hfl. C®ˆ£ı x } ¡¢x Gfl¯⁄® £μı©∂USÆ _¯©¯Ø Hÿ÷UˆPı“. C®£i˜Ø xØ∏ÿ÷U ˆPısi∏. Gfl¯⁄® £ıxPı®£x Efl u¯ª¬v.

C¯u }ØıP˜¡ Efl ´x Hÿ÷UˆPıshı¥. CxƒÆ, Akzx ¡∏Æ ˆ\¥≤–Æ ¡ıÃU¯P ¡μªıÿ¯”a \ı∫¢x“Õ⁄. C[S, ¨∏P⁄ı∫ A®£∏¯hØ ˆ\¥≤¯Õ ˜©ÿ˜Pı“ PımkQ”ı∫.

{[PhÆ £¯⁄® ˆ£ÿ”¡“ £[Q⁄fl
ˆufl PhƯ£z v∏UPμU ˜Pı∞ªıfl
ufl Phfl Ai˜Ø¯⁄≤Æ uı[Su¿
Gfl Phfl £o ˆ\¥x Qh®£˜u.

]¡¤fl Ph¯© Gfl¯⁄U Pızx® ˜£qu¿; Gfl Ph¯© A¡∏¯hØ £¯h®¶P–USz ˆuıshıÿ÷u¿. A¡∫ £¯h®¶P–USz ˆuısk ˆ\¥˜¡ı∏USU Phƒ“ ˆuısk ¶∂¡ı∫.

95. ¡ıˆ¡fl÷ APƶUS Efl ¡ıá∏“ Afl˜”Gfl ¡ıì«¢ ˜uflA∏“ A∏t\ªı.

The moment you summoned me to the heart and gave me your life to live, that moment I lost my old life, O Arunachala.

I now live the universal life, eternal, infinite. The old, limited, miserable, individual life is no more. Jiva has become Siva. In verse 97, home, heaven, heart, freedom are all linked up by the word " √k". Here the key words are :

¡ı ñ (God says) "come".
Efl¡ıÃ – Life divine.
Gfl ¡ıÃ – my limited, separate ego life.

* * *

A∏nı\ªı ! } Gfl¯⁄ ""CuØzvÿS ¡ı'' Gfl÷ Pmh¯Õ∞mk, {ıfl ¡ıáuÿPıP Efl›¯hØ ¡ıï¡ G⁄US D¢u AUPn˜©, {ıfl Gfl›¯hØ £¯«Ø ¡ıï¡ C«¢˜ufl.

{ıfl C®ˆ£ı x |μ¢uμ, ¨i¬¿ªı, EªP ¨ uÕı¬Ø ¡ıÃU¯P ¡ıÃQ˜”fl. £¯«Ø, ¡μƶU Sm£mh, xfl£©ı⁄, u¤zu ¡ıà C¤ C¿¯ª. „¡fl ]¡⁄ıQ¬mhx.

96. ¬mii¿ Pmh©ıÆ ¬mihıx E˘⁄E∞∫ ¬mih A∏“¶∂ A∏t\ªı.

It would be terrible if I let you go (if I forget you) at the moment of death. Bless me, so that I may give up my life without giving you up, O Arunachala.

¬miifl ñ if I give you up. It may also mean: If you forsake me, (e.g. £vPÆ ñ P∏˘nØı¿ Gfl˘⁄ Bsh } G⁄USfl Pım] u¢u∏Œ˘ª ˆØflŸ¿ ....... CΔƒh¿ ¬i¿ GflPv Gfl BÆ)

The more popular meaning is : To escape rebirth, one must think of God at the moment of death. For this, one must by God's grace practise thinking of God all through one's life, so that one automatically and effortlessly thinks of God at the last moment.

* * *

A∏nı\ªı ! C”USÆ u∏¡ı∞¿, {ıfl Efl¯⁄ ¬mk ¬mhı¿ ({ıfl Efl¯⁄ ©”¢x ¬mhı¿) Ax ™PƒÆ £Ø[Pμ©ı⁄x. Efl¯⁄ ¬mk¬hı©¿ {ıfl Gfl E∞¯μz x”®£uÿSz v∏¡∏“ ¶∂.

¬miifl ñ {ıfl Efl¯⁄ ¬mk¬mhı¿. C®£i≤Æ ˆ£ı∏“ ˆPı“ÕªıÆ :& } Gfl¯⁄U ¯P¬mhı¿.

(EuıμnÆ: £vPÆ ñ P∏¯nØı¿ Gfl¯⁄ Bsh } G⁄USfl Pım] u¢u∏Œ¯ªˆØfl”ı¿ .... CΔƒh¿ ¬i¿ Gfl Pv Gfl BÆ.)

ˆ£ıx®£¯h®ˆ£ı∏Õı¡x ñ J∏¡fl C”USÆ u∏¡ı∞¿, ©÷ §”®¯£z u¬∫UP, Phƒ¯Õ |¯⁄UP ˜¡skÆ. CuÿS J∏¡∫ PhƒŒfl A∏Õı¿ ¡ıÃU¯P ¨ ¡xÆ Phƒ¯Õ® £ÿ‘ ]¢vUP® £∞ª ˜¡skÆ. A®ˆ£ı x uıfl ufl¤Ø¿£ıPƒÆ, ¨Øÿ] C¿ªı©æÆ C÷v˜{μzv¿ Phƒ¯Õ |¯⁄UP CØæÆ.

97. √k¬m j∫zxEÕ √k¶US® ¯£ØEfl √kPı mi˘⁄Ø∏“ A∏t\ªı.

Out of my house you enticed me, into the chamber of my heart you entered, and then little by little, you revealed the many mansions of your house, your infinite freedom, O Arunachala.

God does not enter our home; he is already there as he is eternally present everywhere. It is we that should get out of our house, make it empty and clean and fit for His occupation. So, He empties our heart of all attachment and sees that it is reserved exclusively for Him.

Here Muruganar dwells at length on the dominant jnana element in the AÒμ©n©ı˘ª.

God is first to be seen within the heart as awareness and joy and then recognized in the world without as the same awareness and joy. The mind has first to be withdrawn from outward objects and physical body and turned inward and fixed in the heart, the I, the Self, which is both pure awareness and the perceiving of the world. Both the world and the perceiver of the world are concepts. The mind which perceives the world is the body - bound mind. EÕ√k - real freedom, the inner home,

where the mind has merged in the heart. This EÕ√k is Efl√k, your home, your freedom, Arunachala's heaven of pure awareness and bliss.

¯£Ø – (1) Gradually, little by little, describing the Sage's slow return to normality, when he saw this world again but saw it as an ocean of bliss, as a manifestation of Brahman.

(2) Secretly, so that no one knew what was happening. Here Muruganar quotes a couplet from the Kural Chapter on S‘®£‘u¿, the secret language of silence and smiles understood by mutual lovers, but not noticed by onlookers. The operation of grace is secret and not spectacular.

* * *

A∏nı\ªı ! } Gfl B¡¯ªz ysi, Gfl¯⁄ Gfl √miº∏¢x C zx, Gfl CuØzvfl E“ A¯”US“ ~¯«¢x, ]‘x, ]‘uıP E⁄x ¨i¬¿ªı,

HÿP⁄˜¡ A[S“Õı∫. A¡∫ |μ¢uμ©ı¥ G[SÆ ¬Øı§zx“Õı∫. {ıÆ uıfl {©x √miº∏¢x ˆ¡Œ˜Ø‘, √m¯hz Pıº ˆ\¥x, _zu®£kzv, Phƒ“ u[S¡uÿSz uSvØıUP ˜¡skÆ. Buªı¿, A¡∫ {Æ CuØzvº∏¢x G¿ªı £ÿ÷P¯Õ≤Æ }UQ Ax A¡∫ ©mk˜© u[S¡uÿS E∂zuıP BUQU ˆPı“Q”ı∫.

C[S ¨∏P⁄ı∫, AÒμ©n©ı¯ª∞¿, bı⁄Æ ¨UQØ £[S ˆ£ÿ‘∏®£¯u® £ÿ‘ }sh E¯μ G v≤“Õı∫.

Phƒ¯Õ ¨uº¿ ufl CuØzv¿ En∫¡ıPƒÆ, B⁄¢u©ıPƒÆ Psk, §”S ˆ¡Œ EªQæÆ, A˜u En∫¡ıPƒÆ, B⁄¢u©ıPƒÆ Psk ˆPı“Õ ˜¡skÆ. ¨uº¿ ©⁄¯u ˆ¡Œ ˆ£ı∏“PŒ¤fl÷Æ, ˆ£ÕvP Ehº¤fl÷Æ ¬ªUQU ˆPısk, A¯u E“˜Õ v∏®§, yØ C∏®¶, EªPz¯uU Pıs£x Gfl›Æ Cμsk©ı⁄ ""{ıfl'', uı⁄ı⁄ CuØzv¿ £vzvh ˜¡skÆ. EªPÆ, EªPz¯uU Pıs£¡fl CμskÆ P∏zx® £i¡[P“. EªPz¯u® £ı∫USÆ ©⁄©ı⁄x Ehæhfl C¯n¢ux. EÕ√k ñ Es¯©Øı⁄ _u¢vμÆ, ©⁄Æ CuØzxhfl Jfl‘¬mh E“–US“ E“Õ C¿ªÆ. C¢u EÕ √k uıfl, Efl›¯hØ √k, E⁄x _u¢vμÆ, A∏nı\ª∂fl ˜£∂fl£ √hı⁄ yØ En∫ƒÆ, ˜£μı⁄¢u¨©ıSÆ.