Sri aruNaachala akshara maNamaalai

ஸ அரண சல அகரமணம லல
in Tamizh and Roman Transliteration with word-by-word meaning and explanatory notes.

Click on link below for verse 49 & 50 chanting in an audio file:

http://tinyurl.com/dcq4o5

1. The source Tamizh text used for the first 44 verses was 'sri aruNaachala sthuthi panchakam -
viLakkavurai - mudhaR baagam (explanatory text OR commentary - Part I) by Sri. saadhu oom -
ஸ அரண சல ஸதத பஞசகம - வ ளககவலர - மதற ப கம ---- ஸ ச த ஓம அரள யத
2. the second part of the above mentioned book was never published, hence, from verse # 45, the
explanatory notes is compiled based on different sources mainly from the sayings of Shri. Bhagavaan, Shri.
Muruganaar, Shri. Saadhu Om Swaamigal and some specific written material including:
a) Written manuscript of notes from Sri. saadhu oom swaamigaL's answers and words to devotees
b) Sri. muruganaar's i) virutthiyurai / 'வ ரதத யலர ' on Shri. AAM (expanded notes) & ii) Guru
Vaachaka'k Kovai ('Compilation of Guru's Words') / 'கர வ சகக கக லவ ' a joint work with
Shri. Bhagavaan
c) Ramanashree Sri. B. Ananthaswami's explanatory notes (urai viLakkam / 'உலர வ ளககம ' )
called ramaNiiyam 'ரமண&யம ' – published by sri ramaNa keendra, Chennai
d) Sri saadhu oom swaamigaL's i) sri aruNaachala akshara maNamaalaiyin virivu'p paamaalai ( 'ஸ
அரண சல அகரமணம லலய ன வ ரவப ப ம லல ' / sri aruNaachala akshara
maNamaalai's 'expanded verses' ), ii) Shri. Ramana Sahasram / 'ஸ ரமண ஸஹஸரம ' ,
compilation of 1000 verses on Shri. Bhagavaan and iii) explanatory notes on Shri. ramaNobadeesa
nuunmaalai / 'ஸ ரமகண பகதச நனம லல ' (Garland of Shri. ramanaa's works on Teachings)
3. sri. aruNaachala akshara maNamaalai is in the form of "kuraL" கறள (or couplets), which are short
two line verses. The first line has 4 wordclusters and the second has 3; wordcluster is a word or a word-
combo that is pronounced together when the verses are chanted. A wordcluster is called 'siir ' / ச/ர in
Thamizh (the "ii" is pronounced like "ee" in the word "peel").
4. The verses start with each letter (both vowels and consonants) of Tamizh language.

Notes on Tamizh alphabets used by Shri. Bhagavaan to begin the AAM verses :

From verse 1 through 14, Shri. Bhagavaan used Thamizh vowels with their 'short' and 'long' versions as the
starting letters of each verse:
a (அ), aa (ஆ), i (இ), ii (ஈ), u (உ), uu (ஊ), e (எ), ee (ஏ), ai (ஐ), o (ஒ), oo (ஓ), au (ஒள) ஃ
(please note: the last aaytha ezhuttu ஃ is not generally used to begin any Thamizh word and was also not
used by Shri. Bhagavaan to start any AAM verse (just for reference, it is used in the 2nd line of 3rd verse of
upadesa undhiyar ))
(also please note, there are 3 verses starting with the first letter 'a' / அ making the total 14)

Then, from verse # 15 through 38, he used the first two consonant 'ka' and 'sa' with all their associated
versions (uyir-mey ezhuththu'kkaL):

ka*kaa*ki*kii**ku**kuu**ke**kee**kai*ko*koo**kau**sa**saa**si*sii**su**suu**se**see**sai**so**soo*sau
க க க க/ க க கக கக லக கக கக ககD ச ச ச ச/ ச ச கச கச லச கச கச கசD

The next eleven verses (#39 thru # 49) started with alphabets nja ஞ, njaa ஞ and nji ஞH., tha / த ,
thaa / த , thi / த , thii / த& , thu / த , thuu / த , the / கத, thee / கத and the current verse (#50)
with thai / லத (pronounced like ' thy' in the phrase 'thyroid ' or it could also be the 'dhy' sound ).
Verse 50: 'True Home'
Last verse (#49) praised Lord Sri. aruNaachalaa as 'The Treasure' of Grace attained
without seeking.

This verse (#50) describes the inadequacy of just ego's effort in seeking and finding Sri.
aruNaachalaa's True Home.

Click on link below for verse 49 & 50 chanting in an audio file:

http://tinyurl.com/dcq4o5

dhairiya moodumun meyyaga naada.yaan

(t)Rattazhin dheenaru LaruNaachalaa

த ரய ம டமன ம யயக ந ட .ய ன
றடடழந ம னர ளரணசல

with word-splits:

dhairiyam oodum un mey agam naada yaan

thattu azhindheen aruL aruNaachalaa.

பதசகசதததடன : / pada'ch cheedatthudan :

த ரய ஓட உன ம ய அக ந ட ய ன
டட அழநம ன அரள அரணசல .
word by word meaning:

அரணசல aruNaachchalaa (Oh) aruNaachalaa !

ஓடம oodum With

லதரயம dhairiyam courage,

ந ட naada (when I ) 'sought' / 'went to'

உன un Your

கமய mey True (or 'Truth')

அகம agam Home (or 'inside')

ய ன yaan I

அழ நகதன azhindheen lost (I got destroyed)

தடட thattu '(my) balance' or '(my)

wants' or '(my) scarcity' or
'(my) hurdle'
அரள aruL Grace

Oh aruNaachalaa ! As I sought Your True Home [or 'Your Truth inside

myself'] with the courage of my (limited and conditioned ) individuality, I
lost my balance and got confused and perplexed [or 'got overturned like
a boat caught in the stormy sea'] (therefore), please bestow Your Grace
on me.

OR

Oh aruNaachalaa ! With the strength and courage of Your Grace, as I

sought Your True Home (The Heart Cave) , the 'I' sense was completely
lost.

Note: the combo word thattazhidhal / தடடழ தல (thattu + azhidhal / தடட + அழ தல ) has many
meanings: confusion, derangement, perplexity, anarchy, defeat...

In addition, the word thattu / தடட itself lends multiple meanings to the verse. We shall see these
as well as the beauty of the verse and its many interpretations in the vilakkavurai as elaborated by
Sri. Saadhu Oom SwaamigaL .....
கப ழ பபலர / pozhippurai / condensed meaning (from Sri. Muruganaar's virutthiyurai ):

aruNaachalaa ! purusha'p pirayatthanam koNdu nin uNmaiyaana

soruubhatthai ennaagatthee aaraayndhu aRiya'th thalaippattu,
(ammuyaRchi avalamaaga ozhiya ) en aRivaa(t)RRal kettu naan
alamandhazhindheen. (en aaNava'p pizhaiyai'p poRutthu, nin
soruubam kaaNa) enakku aruL seyvaay.

அரணசல ! பரஷப பரய ன மக ணட நன உணத ய ன

மச ரப த எனனக ம ஆர யநத அறய லபபடட
(அ மயறச அவல க ஒழய ) என அறவ றறல மகடட ந ன
அல ந ழநம ன . (என ஆணவப பத0தயப மப ற த , நன
மச ரப க ண ) எனகக அரள மசயவ ய .

aruNaachalaa ! Supported by my limited human will power (and

enthusiasm), I embarked upon this effort to analyze and understand
Your True Form inside myself, however, failing miserably, I am now
drained off my knowledge and ability. (Please pardon my mistakes due
to egotism and arrogance) and bestow Your Grace (for gaining Your
True Form).

vilakkavurai (explanatory notes) / வ ளககவலர

This verse also, like many other verses of this extremely profound and literary work Sri.
aruNaachala akshara maNamaalai, lends itself nicely to depict several deep meanings.

Taken as autobiographical, the verse recounts two important events in Sri. Bhagavaan's
life, first his death-like experience, swift self inquiry into the true nature and the awakening
and secondly, his instant decision to abandon home and the consequent advent into
Thiruvannamalai, both requiring unusual courage from a young lad of sixteen.

For the first flavour of the meaning, the word 'தடடழ தல ' / 'thattazhidhal ' could be taken
to mean –

'nilai kulainthu pooguthal' / 'நல கலநத மப க ல ' or

'azhindhu pooguthal' / 'அழநத மப க ல '
'thattu'th thadumaaRi azhidhal' / ' டட ட ற அழ ல '
meaning:
'loose its stability or basis' or
'devastated' or 'destroyed' or
'become weak, wobbly and destroyed'

and therefore, the phrase 'yaan thattazhindheen' / 'ய ன டடழநம ன ' would mean
'ய ன எனன ன னத அடமய ட நஙகப மபறமறன '/
'yaan ennum thanitthanmai adiyoodu niingap pe(t)RReen'
meaning:
“'I am the body' individuality was completely destroyed”
“my ego 'I' was devastated”

The phrase 'mey agam naada ' / 'கமய அகம ந ட ' could be taken to mean either
'meyyai agatthil naada ' / 'கமயலய அகதத ல ந ட ' / “as attention is pointed inside to seek
The Truth” or
'meyyaana agatthai naada ' / 'கமயய ன அகதலத ந ட ' / “as the True Self is attended to
and sought”

note: the word 'agam' / 'அகம ' in Thamizh language could be taken to mean 'inside' as well
as 'self' -(and is borrowed from 'aham' / 'அஹம ' of Sanskrit language)

The verse can be read as follows to see this meaning:

'dhairiyamoodum mey.agam naada, yaan thattazhindheen ; un aruL aruNaachalaa ! ' /

'த ரயம ட ம ய அக ந ட, ய ன டடழநம ன ; உன அரள !
அரணசல !'

M1a:
“Oh aruNaachalaa ! What a wonderful Grace ! With courage, strength and focussed attention
(uncommon at the moments of death, that too in a young boy), as I sought the True Self inside, the
individuality or ego-self lost its ground and got uprooted completely”

'ஓ அரணசசல ! எனமன உனத அரள ! (இறகக றவ யல

ச ரண க , அதவ சறரகளட , க ணபபட ) த ரய ம ட
, தவர ககய ம ட ந ன என நஜ இரபதப உள ந ட
வச ரகக மறபட, 'ய ன' எனன ன னத மய அடமய ட நல
கலநத , அகநத உணரவ மறறல அழயப மபறமறன ! '

“Oh arunaachalaa ! ennee unadhu aruL ! (iRakkum thaRuvaayil saadhaaraNamaaga, adhuvum

siRaargaLidam, kaaNappadaadha ) dhairiyatthoodum , vairaaggiyatthoodum naan en nija iruppai
uL naadi vichaarikka muRpada, 'yaan' ennum thannitthanmaiyee adiyoodu nilai kulaindhu,
agandhai uNarvu mu(t)RRilum azhiyap pe(t)RReen !”

'Love of one's own life' is the most dear to the ego (= ' I am the body consciousness') while
'fear of death' is the worst fear from a common, worldly point of view. However, many
saints who have held Liberation as the only goal of human life, hated the cycle of life-
death-re-birth and so on... (samsaaraa) and seemed to have loved and/or 'be totally
unconcerned about' shedding the mortal coil.

We find that our SadGuru Sri. Bhagavaan even made use of this 'fear of death' to
emancipate himself once and for all.

As a young lad, Venkataraaman, who was close to seventeen years of age, was so mature
internally that, when the fear of death struck unexpectedly in July of 1896, he did not run
for help to any elders or to any doctor nearby but, instead, dived deep within himself
“seeking, with full attention. the Truth of 'I'” :
“alright, death has come.., now, who is going to die?”
“am I dying?”
“who truly is this 'I' feeling?”
“Is it the body, which is dying now and will be burnt to ashes soon?”
“but 'I' do exist and am aware of that existense (self evident) eventhough the body is dead”
“therefore, this body is not 'I'”
“I, the spirit, exist ever, beyond and independent of the body”

Such a swift, albeit intense, internal and self attention process (non-mental or non-verbal
or non-intellectual) wiped out the traces of 'I am the body' ego thought, resulting in
permanent Silence, plunging him to merge in and as the all-pervading Bliss of Self
Knowledge.

Interestingly, this meaning, as given above, not only conveys the historic event in Sri.
Bhagavaan's embodied life but also addresses several aspects of self inquiry, which is Sri.
Bhagavaan's cardinal teaching.

Translator's note: much of what follows (as elaboration of the meaning given above and how it
explains self inquiry) is paraphrased translation from Sri. Saadhu Om SwamigaL's Thamizh edition of
“Sri. Ramana Vazhi – part one”.

First, the verse clearly defines the process as : 'meyyai agatthil naaduvadhee aanma
vichaaram ' / 'ம யதய அக தல ந டவம ஆன வச ர ' / “seeking Truth
with full attention inside (oneself) is self inquiry” ('naattam' / 'ந டடம ' means 'seeking with full
attention')

It is important to note that this verse uses the word 'naada' / 'ந ட' ( which could mean a
combination of the following: 'to pay attention to' / 'seek' / 'go after' / 'inquire' / 'to desire
earnestly') in the same way many other works of Sri. Bhagavaan have used this word to a)
remove any ambiguity about the process of self inquiry and b) also highlight what is NOT
self inquiry.

In fact, the meaning of this verse is echoed in the Upadesa Undiyaar / ' உபகதச
உநத ய ர ' verse # 19:

'naan en(d)Ru ezhumidam eedhu?' ena naada uL

naan thalai saaynthidum undhii paRa
njyaana vichaaram idhu undhii paRa. --------- Upadesa Undhiyaar v. 19

'ந ன எனற எழமட ஏத ?' என ந ட உள

ந ன ல ச யநதட உநத பற
ஞ ன வச ர இத உநத பற . ------- உபம ச உநதய ர ப . 19

Meaning:
On scrutinizing with focussed attention inside “where from does this 'I' arise?”, the 'I' dies ('bows its
head'). This is Knowledge Inquiry (or Self Inquiry or Self Attention).

Note: Verses 17, 18 & 19 of Upadesa Undiyar can be heard by clicking on the link below:

http://tinyurl.com/ddpguj
Similarly, uLLadhu naaRpadhu (Forty Verses on Reality) / 'உளளத ந றபத ' verses 29 & 30
also use the same word 'naada' / 'ந ட ' (or one of its many case formations) to explain the
process of Self Inquiry:

naan en(d)Ru vaayaal navilaadhu uL aazh manatthaal

'naan en(d)Ru engu undhum' ? ena naadudhalee – njyaana neRi
...........
------ UN v. # 29
ந ன எனற வ ய ல நவல த உள ஆ0 ன ல
“ந ன எனற எஙக உநத ?” என ந ட மல – ஞ னமநற
...........
Meaning:
Ceasing to say 'I' verbally, with deeply inward-diving mind, paying attention within to scrutinize
“where from is this 'I' throbbing or rising ?” is the system of Knowledge (practice of Self Inquiry or
Self Attention).

“naan aar ?” ena manam uL naadi uLam naNNavee

'naan' aam avan thalai naaNam uRa - 'naan', 'naan' aa'th
thoon(d)Rum ............
------ UN v. # 30
“ந ன ஆர ?” என ன உள ந ட உள நணணமவ
'ந ன ' ஆ அவன ல ந ண உற – 'ந ன ' , 'ந ன ' ஆ
ம னற .......

Meaning:
As the inward attentive mind seeks with the query 'Who am I ?', and reaches the Heart, the 'I' shys
away its (ugly, individualistic) head and there appears a throbbing 'I' - 'I' .....

Note: Both these verses of can be heard by clicking on the link below:

http://tinyurl.com/d85dlo

Even in an earlier verse (# 39 ) of this poem (Sri. AAM) , Sri. Bhagavaan asks:

njamaliyiR keedaam naan ; en uRudhiyaal

naadi nin uRuveen ? aruNaachalaa !
------ arunaachala akshara maNamaalai # 39
ஞ லயற மகட ந ன ; என உறதய ல
'ந ட ' நன உறமவன ? அரணசசல !
Meaning:
oh aruNaachalaa ! With what strength (other than the strength of Your Grace) will I – who is worse
than even a dog (which, by being very attentive to its master's scent, smells its way back to him) –
stay attentive to seek and reach You ?

aRivil naayinum kadaiyaana naan un aruL vali allaadha veeRu endha vali koNdu unnai naadi
(theedi) adaiya valleen ? oh aruNaachalaa !

அறவல ந யன கதடய ன ந ன உன அரளவல அலல மவற

எந வல மக ணட உனன ந ட (ம ட) அதடய வலமலன ? ஓ
அரணசசல !
The emphasis is on inward attendion and seeking [ 'uL naada' / 'உள ந ட ' ] the 'I', the
thinker, when thoughts come forth, consciously avoiding running behind those thoughts.
alaiyum.mana niiril agandhai aam chaayai
alaivu.adhanai maa(t)RRum.muRai aayin – nilai.nazhuva'th
thaan.adhanai nookkaadhu thannaiyee thaan.kuRitthu
moonam.uRa niRkai muRai. ----------------------- Guru Vaachaka'k Koovai v. 1192

அலய . ன நரல அகநத ஆ ச தய

அலவ .அ ன றற .மதற ஆயன - நல .நழவ
ன.அ ன மந கக த னனமய ன .கற த
ம ன .உற நறதக மதற . ------ கர வ சகக மக தவ ப . 1192

meaning:

On analysis of the method by which to stop the mental (thought) movements of the ego, which is like
a reflection that gets disturbed by the incessant movements of waves on water, (it will be found that )
the proper method is to NOT observe those thought movements which makes the observer slip (into
thought pursuits), but, instead, to stay attentive and be absorbed in oneself (that is, the observer)”

Self Inquiry is not self analysis of one's mind or thoughts wherein, the individual
contemplates on and reacts to their own virtuous, non-virtuous and worldly thoughts and
charecteristics. It is not enquiry of how well or badly one's mind reacts to worldly
situations. It is not “simply observing the mind or thoughts” as they arise, like some
meditational practitioners prescribe.

It is also not 'awareness watching awareness' because there are no two awarenesses for
one to watch another. That is why Sri. Bhagavaan asks “ uLLam enum LLa poruL uLLal evan?”
/ “உளளம எனம உளள ப ரள உளளல எவன ” / “who can or how can one think of the Self
(or Reality)?” right in the first invocatory (mangalam / “மஙகலம” ) verse of uLLadhu
naaRpadhu / (Forty Verses on Reality) / 'உளளத ந றபத ' .

It is a simple act of an individual who believes and behaves as if he is the body/mind

combination (that are limited adjuncts) to consciously and continuously question that belief
and follow through to the final question “who is me the thinker?”.

When such a query is persistent, in the silence that ensues, the thinker, as a limitated 'I'
outlook or thought, vanishes.

In other words, the condition or limitation, namely 'the body', drops off from the 'I–am–the–
body' conditioned consciousness leaving the only pure and true 'I am' consciousness.

This is what Sri. Bhagavaan summarizes by the phrases 'mey agam naada ' / 'ம ய அக
ந ட' and 'yaan thattazhindheen' / 'ய ன டடழநம ன '.

Mind is nothing but a 'collection of thoughts' which are all based on the 'I am so and so'
thought or the 'ego'. Hence, mind's true form is this 'I' thought or ' ego consciousness'. Thus
'mey agam ' / 'ம ய அக ' / 'True inside' is same as “mind's true form” = the 'I' thought.
While Sri. Bhagavan sings 'manatthin uruvai maRavaadhu usaava...' / ' ன தன உரதவ
 றவ த உச வ ' / 'as the mind's form is queried without being forgetful ' (in verse # 17 of
Upadesa Undhiyar), he also immediately clarifies (in the following verse # 18 of Upadesa
Undiyar), to avoid any confusion, as to what exactly is 'manatthin uru' / ' ன தன உர ' or
'mind's form':
'eNNangaLee manam, yaavinum naan enum eNNamee muulam aam undhi paRa, yaan aam manam
enal undhi paRa.' /
'எணணஙகமள ன ய வன ந ன என எணணம மல ஆ உநத பற , ய ன
ஆ ன எனல உநத பற ' /
'mind is nothing but (a collection of) thoughts of which the 'I' thought is (the first one and is) the
source'.

Thus 'mey agam naada ' / 'ம ய அக ந ட ' or 'manatthin uruvai maRavaadhu usaava...' /
' ன தன உரதவ றவ த உச வ ' means 'seeking mind's true form' which is same as
“going after the 'I' with full attention”, since 'I' is the true form of mind.

Note: Verses 17, 18 & 19 of Upadesa Undiyar can be heard by clicking on the link below:

http://tinyurl.com/ddpguj

Hence it follows that 'mey agam naada ' / 'கமய அகம ந ட ' is same as 'Who am I' inquiry
which is the process to seek the 'I' with full attention to the exclusion of other thoughts. It is
NOT attending to mind's movements or mind's characteristics or personality or to other
thoughts.

By inquiring “who is this 'I' ?”, as Sri. Bhagavaan stayed attentive, independent of the body
that was dying, to the True 'I' ('mey agam naada ' / 'ம ய அக ந ட '), the individualistic
and illusory 'I' 's non-existence became known. This is the experience that is recounted in
the present verse.

Proceeding further, let us see for whom is this process of self inquiry prescribed for ?

On further study of this verse, we can infer that, since it is the devotee in Sri. Bhagavaan
who is singing, this process of 'mey agam naadudhal ' / 'கமய அகம ந டதல ' is prescribed
for every 'devotee' who thinks he/she is the 'individualistic jiivaathmaa' and 'is bound' and
consequently 'needs to get liberated'.
What is the pre-requisite for this process ? It is indicated by the word:
'dhairiyamoodu' / 'லதரயகம ட ' or 'with courage'.
Courage implies
➢ conviction (in SadGuru's word that self inquiry is the (only direct) way that will
bestow redemption) and the resultant 'determination' ('vairaaggiyam' / 'லவர கக யம
'),
➢ perseverance (not letting the perceived hurdles and lack of progress dissuade
oneself from continuing and instead, using the same hurdles to pursue the inquiry
more),
➢ focus of full attention in the process (remembering to not run behind the weakening
thoughts that keep coming up and seem to distract the focus) and
➢ fearlessness (when, eventually, the “conditioned 'I' is seen to loose its grip” and
when the 'I' is seen non-existent)
And, what is the effort needed ? The effort is to simply “ seek the source of every thought and
consequently, remain attentive to the 'I' consciousness” – 'agam naada' / ' அகம ந ட ', that is, to
'cease going after thoughts that arise; instead, to stay attentive to the thinker (or self)'
Next, we see that the verse emphasizes the importance of SadGuru's Grace: ' un aruL' /
'உன அரள ' – 'Your Grace' or 'Grace of Sri. aruNaachalaa or the SadGuru'.
And finally, it concludes by stating what happens as self inquiry is practiced:
'yaan thattazhindheen' / 'ய ன டடழநம ன ' / 'ய ன எனன ன னத
அடமய ட நஙகப மபறமறன ' / 'yaan ennum thannitthanmai adiyoodu niingap pe(t)RReen'

meaning:
“ the individuality, namely the 'I-am-the-body/mind-consciousness' was completely destroyed”
“ the ego 'I' was uprooted”

Thus, we see that the verse not only recounts wonderfully the most important event in our
SadGuru's embodied life but also succinctly exposes His fundamental teaching.

As mentioned earlier, there is also another flavour of the autobiographical meaning for this
verse related to Sri. Bhagavaan's advent into the sacred temple town of
ThiruvaNNaamalai.

Both these flavours are in the style of adaivu kuural / 'அதடவ கறல ' / 'figure of speech', a
style of poetry in Thamizh language.

In addition to this second flavour, we shall also see another meaning of this verse that falls
under the category of 'prayer' / 'பர ர ன ' / 'piraartthanai' in line with the poem's
general tone of a devotee beseeching his/her Lord to help.

While the first autobiographical meaning, seen in the style of adaivu kuural / 'அதடவ கறல
' / 'figure of speech' (matter-of-fact account of what happened), talks about Sri. Bhagavan's
spiritual journey (from being and knowing himself as an illusory lad called Venkataraaman
to being a liberated One ( jiivan-mukthaa ) that He is), the second one, which we shall study
now, refers to his journey in this ephemeral material world.
To do so, let us first look into some other meanings of the word ' டடழ ல ' /
'thattazhidhal' :

'thattuppaadu illaamal poogudhal' / ' டடபப ட இலல ல மப க ல ' / 'removal of

shortage'
or
'kuRaiya(t)RRu irutthal' / 'கதறயறற இர ல ' / 'being contended' or 'being without any
deficiency' or 'being without complaints'
or
'theevaigaL niinga'p peRudhal' / 'ம தவகள நஙகப மபற ல ' / 'removal of wants'
The phrase 'un mey.agam' / 'உன ம ய .அக ' in this context, is taken to mean:
'Your True Home' – Sri. aruNaachalan is Himself the Holy Hill, the Holy Hill is in
ThiruvaNNaamalai. Thus, Sri. aruNaachalan's True Home is the temple town of
ThiruvaNNaamalai.
The verse can then be read as follows to see this meaning:
'aruNaachalaa ! aruL dhairiyamoodum un mey.agam naada, yaan thattazhindheen' /
'அரணசல ! அரள த ரயம ட உன ம ய .அக ந ட, ய ன டடழநம ன '
'oh aruNaachalaa ! With courage coming from Grace, as I sought and reached Your True Home, I lost
all my wants and possessions'

M1b:
“Oh aruNaachalaa ! What a wonderful Grace ! The attraction of Your Grace – first in the form of an
incessant throbbing of the sound 'aruNaachalaa' within myself from a young age and subsequently,
as a knowledge that “the word 'aruNaachalaa' means 'ThiruvaNNaamalai', which is Your home” –
was so powerful, that it gave the requisite strength and courage to leave the 'near and dear' behind
and to seek and reach You in ThiruvaNNaamalai, all alone. Having reached 'aruNaachalaa' , rid of all
'wants' or 'desire' for any possessions, it was but natural to give up the remaining personal
belongings and become fully contended just in Your True state of Bliss.”

'ஓ அரணசசல ! எனமன உனத அரள ! இளத கக ல ம டமட என

உளள தல 'அரணசசல ' , 'அரணசசல ' எனற சப க ஒல த பனனர
என உறவனர ஒரவர வழ " 'அரணசசல ' எனற மச ல 'தரவணண ல '
எனகற மX தர த கறகக " எனற அறய தவ அந அரளன சகதய ல
த ரய ல கட ப தனதரய உறவனரகளய தறநத னனந னயனக
உன நஜ வட கய தரவணண லதய அதடயதவ ய . அஙக மசனற
அதடந வடன ம தவகள , டடப டகள , கதறகள எலல வறதறய நகக ,
ம மரந உடத களய களயதவ த உன மச ரப னந தல
தள தரகக பட மசய ய , எனமன உனத கரண ! '

'oh aruNaachalaa ! ennee unadhu aruL ! ilamai'k kaalam thottee en uLLatthil 'aruNaachalaa' ,
'aruNaachalaa' en(d)Ra sabdhamaaga olitthu pinnar en uRavinar oruvar vazhi “ 'aruNaachalaa'
en(d)Ra sol 'thiruvaNNaamalai' engiRa ksheetthiratthai kuRikkum” en(d)Ru aRiya vaittha andha
aruLin sakthiyaalum dhairiyatthaalum kudumbatthinaraiyum uRavinargaLaiyum thuRandhu
thannan thaniyanaaga un nija viidaagiya thiruvaNNaamalaiyai adaiya vaitthaay. angu sen(d)Ru
adaindhavudan theevaigaL , thattuppaadugaL , kuRaigaL ellaava(t)RRaiyum niikki, miidhamirundha
udamaigaLaiyum kaLaiya vaitthu un soruubhaanandhatthil thiLaitthirukkumpadi seydhaay ,
ennee unadhu karuNai !'

Once the devotee's mind is usurped by the Lord, the attraction ( iirppu / ஈரபப ) is so
strong that the devotee does not have any control any more. Since the devotee's individual
feeling of 'I am a devotee' is destroyed, there are no more preferences, likes, dislikes,
shortages or gaps that need to be addressed or filled. It is important to note that in Sri.
Bhagavaan's life event of advent, the decision to elope was instantaneous, there was no
prior planning, the process used was not carefully optimized (for instance, he just referred
to an old available Atlas map and did not bother to check with anyone), the train ticket that
was bought initially was itself for the incorrect destination, there was much walking for
miles in hunger and so on.....

However, despite these hardships, neither Sri. Bhagavaan swerved from the goal of
reaching ThiruvaNNaamalai nor did his Father, Lord Sri. aruNaachalaa, leave him uncared
for.

Requisite money came in time for the travel, food (from the temple Naadhaswaram
musician) as well as information about the correct destination (from the Islamic Moulvi)
also came at the right moment, hunger was removed with very little quantity of food intake,
someone offered to tonsure his head to indicate total renunciation and many other events
clearly proved the Providential care and concern for the devotee. Thus, we see that the
devotee's life is taken over completely and led by the Lord.
Sri. aruNaachala navamaNi maalai / 'ஸ அரண சல நவமண ம லல ' / “Necklet of Nine
Gems on Lord Sri. aruNaachalaa” verse # 7 expresses this very well:
aNNaa malaiyaay adiyeenai
aaNda van(d)Ree aaviyudal
koNdaay enakkoor kuRaiyuNdoo .....

அணண லய ய அடமயன
ஆணட வனமற ஆவ .உடல
மக ணட ய எனகமக ர கதறயணமட ....

Meaning: Oh Lord aNNaamalai (aruNaachalaa) ! The day Your Lordship took charge of me, You also
enslaved my body and life-current (soul). Can there be any more deficiencies or wants or
inadequacies or shortages or complaints remaining in me ? ....

Note: Verse 7 of Sri. AruNaachala NavamaNimaalai can be heard by clicking on the link below:

http://tinyurl.com/cv3f5z

The same attraction of Grace and its power gets mentioned in other verses of this poem
as well, for instance, in verse # 3:
“agam pugundhu iirthu un aga gugai siRaiyaay amarvitthadhu” / 'அக பகநத ஈர த உன
அகக கதக சதறய ய அ ரவ த ' / 'oh aruNaachalaa ! What a wonderous Grace, You
entered my home (the word 'agam' can be taken either as 'mind' or, literally, as Sri. Bhagavan's
home) , attracted [me] and [forcefully] imprisoned in Your Home (here 'aga'k gugai' means, literally,
'Heart cave' or can also be taken as 'ThiruvaNNaamalai', home of Lord Sri. aruNaachalaa)'

Isn't loosing oneself and all of one's possessions and not having any desire or want of
one's own (' டடழ ல ' / 'thattazhidhal') and completely depending on the Lord even for
the next meal same as being in prison ('சதறயல அ ர ல ' / 'siRaiyil amardhal ' ) ?

and later, more explicitly, in verse # 97:

'viidu vittu iirthu uLa viidu pukku'p payya un viidu kaattinay aruL aruNaachalaa !' / 'வட வடட
ஈர த உள வட பககப தபய உன வட க டடன அரள அரணசசல ! ' / 'Having
attracted (me) out of (my) home and (made me) enter into the 'True Home of Heart' ( உள வட /
uLa viidu ), You showed (me) that it is indeed Your Home, oh aruNaachalaa!'

The poet in Sri. Bhagavaan wonderfully uses in this verse (# 97) the phrase ' uLa viidu' /
'உள வட ' / 'true home' to mean either
'the True Home that exists' / 'uLLa viidu' / 'உளள வட ' / or
'the Home called Heart' / 'uLLam enum viidu' / 'உளள என வட ' and either way, the
meaning is exactly same as that of the phrase 'mey agam' / 'ம ய .அக ' of the current
verse.

The event (of Sri. Bhagavan getting uncontrollably attracted by Lord Sri. aruNaachalaa)
gets mentioned again when he praises the power of mere thinking of His name (' aruNai' or
'aruNaachalaa'), in verses #70 & #102 of this same poem as follows :

verse # 70

'peyar ninaitthidave piditthu izhutthanai un perumai yaar aRivaar aruNaachalaa?'

'மபயர நன தடமவ பட த இழ ன உன மபரத ய ர அறவ ர
அரணசசல ? '
“As soon as (I) thought of Your name (or 'aruNaachalaa'), You caught (hold of me) and pulled me
(towards You), who could (or will) fathom Your greatness, oh aruNaachalaa ?”

verse # 102

'aruNai en(d)Ru eNNa yaan arut kaNNil patteen, un aruL valai thappumoo aruNaachalaa?'
''அரண ' எனற எணண , ய ன அரட கணணல படமடன , உன அரள வல
பபம அரணசசல ? '
“Thinking of 'aruNai ' (or 'aruNaachalaa'), I fell in Your Graceful eyesight, will Your net of Grace ever
miss (the target or prey ), oh aruNaachalaa ?”

In addition to these verses of Sri. aruNaachala akshara maNamaalai supporting the

meaning of this current verse (# 50), we find it getting elaborated by Sri. Bhagavaan
himself in the first two verses of Sri. aruNaachala ashtakam (Eight verses on Sri.
aruNaachalaa ).
Let us see how the three parts of this verse, namely:
a) 'un aruL' / 'உன அரள '
b) 'dhairiyamoodum mey.agam naada' / 'த ரயம ட ம ய .அக ந ட' and
c) 'yaan thattazhindheen' / 'ய ன டடழநம ன '
get explained by Sri. Bhagavaan.

In the first two verses of Sri. aruNaachala ashtakam (Eight verses on Sri. aruNaachalaa),
Sri. Bhagavaan sings:

............... aRivu.aRu siRu.vayadhu adhu.mudhal aruNaa

chalam.miga'p peridhu.ena aRivin ilanga
aRigilan adhan.poruL adhu.Thiru vaNNaa
malai.ena oruvaraal aRivu.uRa'p pe(t)RRu
aRivinai maruL.uRutthu aruginil iirkka
arugu.uRum amayam.idhu achalamaa'k kaNdeen
-------------------- Sri. aruNaachala ashtakam verse # 1 (Eight verses on Sri. aruNaachalaa)

............... அறவற சறவயத அத .ம ல அரண

சல .மகப மபரம ன அறவன இலஙக
அறகலன அ ன .மப ரள அத .தர வணண
ல .என ஒரவர ல அறவ .உறப மபறற
அறவன ரள .உற த அரகனல ஈரகக
அரக .உற அ ய .இத அசல க கணமடன .
-------------------- ஸ அரணசசல அஷடகம ப டல # 1

Click on link below to listen to first two verses of Sri. aruNaachala ashtakam:

http://tinyurl.com/aoxwyh

Meaning:

...... அறவ ம ரய க0நத ப பரவ தலரநம , அரணசல எனறல

எலல வறதறய வட மகப மபரயம னற என ப தயல ம னறக
மக ணடரந த . அத தரவணண லமயய க எனற உறவனர ஒரவர ல
அறவககபபடட , அ ன உணத ப மப ரள உளளபட ந ன அறயவலல .
பறக என அறதவ யககவ த அத எனன னனட தறகக கவரநத
மக ளளவ , அ னரகல வந தடந மப த இந அரணசல சலன றற
லவடவ க இரபபத க கணமடன .

......... aRivu theriyaadha kuzhandhai'p paruvatthilirundhee, aruNaachalam en(d)Raal

ellaava(t)RRaiyum vida miga'p periyadhen(d)Ru en bhuddhiyil thoon(d)Ri'k koNdirundhadhu.
adhu thiruvaNNaamalaiyee aagum en(d)Ru uRavinar oruvaraal aRivikka'ppattum, adhan
uNmai'p poruLai uLLabadi naan aRiyavillai. piRagu en aRivai mayakkuvitthu adhu ennai'th
thannidatthiRku'k kavarndhu koLLavum, adhanarugil vandhadaindhapoodhu indha
aruNaachalam salanama(t)RRa malai vadivaaga iruppadhai'k kaNdeen.

Meaning:

..... “That the word 'aruNaachalam' means something big, glorious and mighty” was a lingering
thought throbbing in me from (my) innocent childhood days. Even when I came to know, through a
relative, that 'aruNaachalam' means ThiruvaNNaamalai (a temple town), I did not understand the
(true) meaning of the word. Thereafter, attracted by It, and with a bewildered intellect (bhuddhi), I
approached closer to find It to be a mountain without movement.

and continues in the second verse:

kaNdavan evan.ena'k karutthin uL.naada

kaNdavan in(d)Rida nin(d)R.adhu kaNdeen
'kaNdanan' en(d)Rida'k karutthu.ezha villai
'kaNdilan' en(d)Rida'k karutthu.ezhu maaRen?
....................
-------------------- Sri. aruNaachala ashtakam verse # 2 (Eight verses on Sri. aruNaachalaa)

கணடவன எவமனனக கர தன உள.ந ட

கணடவன இனறட நனறத கணமடன
'கணடனன ' எனறட கர ம 0 வலல
'கணடலன ' எனறட கர ம ழ மறன
...................
-------------------- ஸ அரணசசல அஷடகம ப டல # 2

Click on link below to listen to first two verses of Sri. aruNaachala ashtakam:

http://tinyurl.com/aoxwyh

Meaning:

( அசல ன இககர உரதவக கணடத , இந லதயப ) " ப ர வன

ய ர " எனற னத உளமகபபட த வச ர வடன , ப ர வனகய
அகநத இலல ல மப ய எஞச நனற ஆன வளஙகக கணமடன .
அத ப ப ர ம ன எனற மச லவ றக ந மனனற அகநத உதககவலல .
அத க க ணவலல எனற மச லவ றக டட ன எஙகரநத கள ப
மடய ?

(achalamaana iggiri uruvai'k kaNdadhum , indha malaiyai'p ) 'paartthavan yaar' en(d)Ru

manadhai uLmugappadutthi vichaaritthavudan, paartthavanaagiya agandhai illaamal pooy enji
nin(d)Ra aanmaa viLanga'k kaNdeen . adhai'p paarttheen en(d)Ru solvadhaRku naanen(d)Ra
agandhai udhikkavillai. adhai'k kaaNavillai en(d)Ru solvadhaRku mattum manam engirundhu
kiLamba mudiyum ?
“When the attention was turned inwards to seek and find out 'who saw (this Hill which is without
movement)?' , the seer 'I' (individual ego) itself stopped and ceased. However, there wasn't any
remaining mental movement to say 'I saw', how could there be a rising mind to say 'I didn't
see'?............... ”
[In other words, it was a thoughtless 'self-aware' state of just 'being' and 'knowing'] .

Thus, in this autobiographical narration, we see that Sri. Bhagavaan was attracted by Sri.
aruNaachalaa from long ago, from his innocent childhood, by a constant internal throbbing
or feeling of 'aruNaachalaa', 'aruNaachalaa', 'aruNaachalaa'.

This is the Grace : 'un aruL' / 'உன அரள ' referred to in the current verse (# 50 of Sri.
aruNaachala akshara maNamaalai). The same Grace then makes a relative of Sri.
Bhagavaan point to him that 'aruNaachalaa' is nothing but a place called
ThiruvaNNaamalai and persists further by pulling Sri. Bhagavaan closer to Him (அறவன
ரள .உற த அரகனல ஈரகக / aRivinai muruL.uRutthu aruginil iirkka) out of
Mudurai and travel to ThiruvaNNaamalai.

Instigated by this Grace, 'dhairiyamoodum mey.agam naada' / 'த ரயம ட ம ய .அக

ந ட' / 'seeking inwardly with courage to find (Your or Sri. aruNaachalaa's) True Home' is what
happened next. It can be seen that this is exactly same as “கணடவன எவமனனக
கர தன உள.ந ட” / “kaNdavan evan.ena'k karutthin uL.naada ” / “seeking inward to find out
' who is it that saw ? ' ”.

Finally, the result of such an enquiry:

'yaan thattazhindheen' / 'ய ன டடழநம ன ' / ' “I” was uprooted' as expressed in this verse
which is the same as : “kaNdavan in(d)Rida nin(d)Ru.adhu kaNdeen” / “கணடவன இனறட
நனறத கணமடன ” / “The one (ego) that saw ceased” expressed in the ashtakam verse # 2
given above.
Thus, while in Sri. aruNaachala ashtakam Sri. Bhagavaan sings the details, in the current
verse of Sri. arunaachala akshara maNamaalai (# 50) he summarizes what happened
when The True Home was sought.

The first meaning given above (M1a) can also be seen a little differently to understand the
power of Sadguru's Grace:

'dhairiyamoodu yaan mey.agam naada, thadangalgaL ellaam azhiyak kaNdeen ; un aruLee idhu
aruNaachalaa ! ' /
'த ரயம ட ய ன ம ய அக ந ட, டஙகலகள எலல அழயக
கணமடன ; உன அரமள இத அரணசல !'
M1c:
“Oh aruNaachalaa! What a wonderful Grace! With courage, (strength and focussed attention) as I
sought the True Self inside, all hurdles (including the primal ego 'I') got removed completely”

Here the phrase “thattu azhindheen” / “

டட அழநம ன ” is taken to mean “poy'th thanmai
uNarvaagiya 'naan indha dheegam' ennum agandhai eNNam utpatta thadangalgaL ellaam niinga'p
pe(t)RReen” / “மப ய னத உணரவ கய "ந ன இந ம க " எனன
அகநத எணண உடபடட டஙகலக ள எலல நஙகப மபறமறன ” / “All
hurdles including the primal hurdle namely, the false first person consciousness 'I am the body', got
destroyed” due only to the Grace of Sadguru ('un aruL' / 'உன அரள ').
The power of Sadguru's Grace can be seen to remove all the hurdles when a devotee
seriously gets interested in, starts and sustains in practicing Self Inquiry or Self Surrender.
The apparent power of illusory vaasanaas (inherent tendencies), which is the main hurdle
for focussed practice, looses its grip on the devotee thereby allowing him to intensify Self
Inquiry. Worldly thoughts, pleasures, concerns etc. do not interest or affect him any more.
Eventually, the root cause 'I am the body' thought or the conditioned ego 'I' also gets
revealed as a non-existent, reflected consciousness.

The next meaning, which is not autobiographical, can however be still included in the
prosodic style of adaivu kuural / 'அதடவ கறல ' / 'figure of speech'. It is one, wherein the
Lady Love or consort thankfully sings to her Lord, the Beloved:

M2:
“oh aruNaachaaa, my beloved! With courage, I [ran away from my parental home
('piRanthagam' / 'பறந க ') and] reached Your Home [which is my True Home
('pathiyagam' / 'பதயக ')] to find my life completely fulfilled with no more wants,
deficiencies or wishes, (all this is ) Your Grace!”

'அரணசல என உயமர !' த ரயம ட ந ன (என பறந க வடட , என

பதய கய ) உன ம ய அக வந தடய , எனனதடய கதறகள ய வ
நஙகப மபறற என வ 0மவ நதறவ க நனமறன ; இத எலல உன
அரளனமற ! '

“aruNaachalaa en uyiree ! dhairiyamoodu naan (en piRanthagam vittu , en pathiyaagiya ) un

mey agam vandhadaiya , ennudaiya kuRaigaL yaavum niinga'p pe(t)RRu en vaazhvee
niRaivaagi nin(d)Reen ; idhu ellaam un aruLan(d)Roo !”

For the phrase “thattu azhindheen” / “ டட அழநம ன ”, the same meaning, as given in
M1b, is taken here : 'kuRaiya(t)RRavaLaaneen' / 'கதறயறறவள மனன ', 'theevaigaL
azhiyappe(t)RReen' / 'ம தவகள அழயப மபறமறன ' .

Every jiivaa is indeed a consort of the Lord. However, we identify ourselves with the body
and think that we are man or a woman. The worldly birth is 'piRanthagam' / 'பறந க
' ('pirantha + agam' / 'பறந + அக ') and the inner abode is the Home of Lord:
'pathiyagam' / 'பதயக ' ('pathi + agam' / 'பத + அக ').

The word 'pathi' / 'பத ' in tamil means 'husband', 'the Lord', 'the Commander' and also
indicates 'a Place' or 'a Residence' especially a 'Sacred Centre'. For ex. 'Umapathi' / is
'Uma + Pathi' / 'uma + pathi' / 'உ + பத ' means “husband of Uma” which is another
name for Lord Siva; 'seenaapathi' / 'மசனபத ' is 'senaa + Pathi' / 'மசன + பத ' which
means a 'commander of an army'; 'Lord Ganapathi' is ' gana + pathi' / 'கண + பத ' the
Commander of Ganaa's or attendants of Lord Siva.

While singing the glory of Sri. aruNaachalaa in Sri. aruNaachala mahaatmiyam (“The
Greatness of Sri. Arunaachalaa”), Lord Nandhi, the sacred bull, praises Sri. aruNaachalaa,
the place, also called ThiruvaNNaamalai, thus and declares:
“adhuvee thalam aruNaachalam thalam yaavilum adhigam
adhu buumiyin idhayam aRi adhuvee sivan idhya'p
padhi aam oru marumatthalam padhi aam avan adhilee
vadhivaan oLi malai yaam nidham aruNaachalam enavee”.

“அதமவ ல அரணசசல ல ய வல அதக

அத ப`மயன இ ய அற அதமவ சவன இ யப
பதய ஒர ர ல பத ய அவன அதமல
வதவ ன ஒள ல ய ந அரணசசல எனமவ ”.

Click on link below to listen to this verse of Sri. aruNaachala mahaatmiyam (from the Tape 'Tamil
Parayana' copyright: Sri. Ramanasramam):

http://tinyurl.com/d9bxul

Meaning: “This is the best among the sacred centers, This AruNaachalam. This is the center of Earth.
Know thus. This is the secret Heart Center of Lord Shiva. He is the Lord of this place. He shines
always as the AruNaachalaa Hill here.”

While the 'home' where one is born (= 'body' & consequently 'this world') is naturally very
dear to the lady, when the time (or 'maturity' or 'the call') comes, she abandons all parental
comforts and apparent safety (= worldly pleasure), seeks and runs after her Loved One (=
realize the presence of The Loved One for a higher bliss). In fact, a lady in love cannot
stay in her parents' place even for a moment, once caught in the web of love (devotion to
the Lord). It is amazing how Sri. Bhagavaan uses this state of mind of a lady lover towards
her Lord to convey the deeper meaning and goal of life for each of us.

The jiivaa (Goddess Parvathi symbolising 'mind') despairs, due to forgetfulness (about her
true blissful nature), thinking she has lost her Lord and Lover (Lord Shiva, symbolising
'Self') and pines for Him. She seeks and goes after her Lord Sri. aruNaachaleswaraa at
ThiruvaNNaamalai, reunites with Him loosing her self-identity 'I' only to realize that she
never lost Him in the first place and the Blissful state was and is always hers. For this to
happen, all she had to do was to abandon the worldly pulls and with courage, turn towards
Her Lord and appoach ThiruvaNNaamalai, the Heart Center, where He resides.

This is also very well described in Ulladhu Naarpadhu verse # 22 , Sri. Bhagavan's Tamil
work containing his teaching, using the same word 'pathi' / 'பத ' which also means 'to
impress' 'to merge':

“pathiyil pathitthidudhal anRi” - 'பதயல பத தட ல அனற '

“other than by impressing or merging (the mind or intellect) in the the Lord or the Heart Center (Self
who is (in) the Heart Center)”

“pathiyay madhiyaal madhitthidudhal enngan” ? / 'பததய தய ல த தட ல எஙஙன ? '

“how to comprehend (or know) the Lord (or the Self) with mind or intellect ?”
Thus, 'pathiyagam' / 'பதயக ' is the True Home of jiivaa, who should, without any further
delay, strive to turn its own attention towards 'pathiyagam' / 'பதயக '.

Thus far, all meanings of this verse that we have studied fell under the prosodic style of
adaivu kuural / 'அதடவ கறல ' / 'figure of speech' in which the author 'thankfully' narrates
'what happened' to himself, a devotee who is merged inseparably with her Lord Sri.
aruNaachalaa due only to His unending and cause-less Grace.
Through these meanings, Sri. Bhagavaan clearly shows us that, with the right Attitude and
Attention, Attainment is possible for a devotee in search of Truth.

An Attitude of total humility and of surrender to and faith in SadGuru and His words; faith is
indicated by the growing inner conviction to drop worldly pursuits and turn inward.

Attention to (only) “I” thought to the exclusion of other thoughts (essence of Self-Inquiry or
Self-Attention).

and consequent Attainment: “clear, permanent and intuitive understanding of the unreality
of ego or 'I am the body' limitation”.

Going further, we shall now see how Sri. Bhagavaan conveys, through the same verse,
the struggle of a mumukshu (a devotee with an intense desire for liberation) who attempts
to use the mind and intellect in this effort. We shall also see the result of such an effort
followed by her prayer to the SadGuru for His Grace. Thus, the following third meaning
falls under the prosodic style of 'prayer' / 'பர ர ன ' / 'piraartthanai '.

This is how the phrases are to be interpreted:

dhairiyamoodum – த ரயம ட – 'iraajasa guNa muyarchiyaal' / 'இர ஜஸ கண

மயறசய ல ' / 'driven by (my) rajasic or aggressive, egotistic effort (of the jiivaa)'

un mey – உன ம ய – 'un uNmai soruubhatthai' / 'உன உணத மச ரப த

' / 'Your true form'

yaan agam naada – ய ன அக ந ட – 'naan uLLee theeda' / 'ந ன உளமள ம ட

' / 'when I sought inside'

thattu azhindheen – டட அழநம ன – 'nilai ketteen' / 'நல மகடமடன ' / 'lost my

balance', 'incapacitated' [or 'thirumbi vitteen' / 'தர ப வடமடன ' / 'returned']

aruL – அரள – 'un soruubhaanandhattai adaindhirukkum uNmaiyai aRiya) aruL purivaay' /

'(உன மச ரப னந த அதடநதரகக உணத தய அறய )
அரள பரவ ய ' / 'Please bestow Your Grace (so that I may know that I am already Your True
Blissful Form)'

Devotees may note that this is the same meaning given in the Pozhippurai (summarized
meaning) [which itself is translated based on Sri. Muruganaar's virutthiyurai] at the
beginning of this document.

M3:
“Oh aruNaachalaa! Driven by egoity (the individualistic 'I' feeling) and extroverted (rajasic)
tendencies (for instance: the 'I can do' feeling), I tried seeking Your True Home (or Self), (as though It
is an object to be sought,) and lo! , what an utter failure !, I lost my balance (or intellect/capacity to
grasp) and got tossed and torn like a ship caught in the middle of a stormy sea; please bestow Thy
Grace (to make me see (or be in) Your True Blissful Form)”.

aruNaachalaa ! iraajasa guNa muyarchiyaal un uNmai soruubhatthai (enakku maaRaaga uLLa oru
poruLai - veLiyulagap poruLai - theeduvadhupool) naan uLLee theeda muRpada (kadal
kondhaLippil sikkiya marakkalam pool ) nilai kulaindhu (thirumbi) vitteen. (un
soruubhaanandhattai adaindhirukkum uNmaiyai aRiya) aruL purivaay.

அரணசல ! இர ஜஸ கண மயறசய ல , உன உணத மச ரப த

(எனகக றக உளள ஒர மப ரள - மவளயலகப மப ரள - ம டவதமப ல )
ந ன உளமள ம ட மறபட , ( கடல மக ந ளபபல சககய ரககல மப ல )
நல கலநத (தர ப ) வடமடன . ( உன மச ரப னந த அதடநதரகக
உணத தய அறய ) அரள பரவ ய .

From birth, the child is taught and encouraged to look for and identify surrounding objects
including its own body and other names and forms: toys, parents, relatives, people,
animals and other inanimate objects. The instrument called 'mind' is constantly trained and
used to go after objects other than itself. This is called ' suttaRivu' / 'சடடறவ ' / 'knowledge
of that, which is pointed to and perceived '. The collection of outward seeking tendencies
('raajasa guNam' / 'இர ஜஸ கண ') which comes ingrained with the illusory jiivaa
pushes it out more and more, creating attachment to worldly pleasures, which in turn
results in more external seeking and thus the jiivaa is lost in a seemingly eternal and
vicious circle. Eventually, such a mind, due to its collection of auspicious tendencies
('sathwa guNam' / 'ச வ கண ') which also flows with it, wishes to solve the riddle of its
own creation and the concomitant misery and longs to turn inwards on the
advice/instructions of a SadGuru. However, unfortunately, it deploys the same technique
that was all along used for external seeking. Thus, jiivaa looks for the Self as though It is
an object other than itself.

Mind's 'raajasa guNa muyarchi' / 'இர ஜஸ கண மயறச ' / 'effort driven by ego's outward
seeking tendency' is useful only for 'suttaRivu' / 'சடடறவ ' (knowledge of external objects)
since its ability to imagine, think, cognize, perceive, analyze, understand, discriminate and
feel (emote) is completely based on borrowed sentience. The self-effulgent Lord
AruNaachalaa ( = iruppaRivu / 'இரபபறவ ' / knowledge of one's own existence) cannot be
known by this mind as it is Him, the Self of all, who lends, to the (otherwise inert) mind, the
seeming power of consciousness to perceive. Hence it is not only not useful but also
needs to get wiped out completely along with its apparitions: 'ego' and 'intellect'.

This is sung aptly by Sri. Muruganaar, devotee of Sri. Bhagavaan, in his verse Sri.
AruNaachala Tatwam ('true import' of Lord AruNaachalaa) which pairs with Sri. Bhagavaan's
verse Sri. Diipa Darsana Tatwam ('true import' of witnessing the Beacon Light on top of
AruNaachalaa) as the two verses that precede Sri. Bhagavaan's re-rendered poems on the
Glory of Lord AruNaachalaa ( Sri. Arunachala Mahatmiyam):
ஸ அரணசசல தவ / Sri Arunachala Tattuvam
(true import of Lord aruNaachalaa or Lord aNNaamalai* or ThiruvaNNaamalai)

(* aNNaa + malai in Thamizh means 'mountain that (one) cannot go near')

'ப தயகங க ர பல மபய மவ ஙக

தய யந ன தறயவன ல
ந வற ய த நலஙகலய வனனர
தமய ள ரணண லயனத ம யமய '

buddhi ahan-kaaram pulam-beida voongum

maddhi idayan-taan maRaiya-vanum maalum
natta-variyaadu nalan-kulaia annaar
maddhi-yoLir aNNaamalai yinadu meyyee

Click on link below to listen to this verse which precedes Sri. aruNaachala mahaatmiyam (from the
Tape 'Tamil Parayana' copyright: Sri. Ramanasramam):

http://tinyurl.com/aa9wf8

Meaning: The Truth of Sri. Annamalai who Lord Brahma and Lord Vishnu, in their utter distress were
not able to know, is one and the same as the Heart Centre (the Self), which shines by Itself, while the
intellect and the ego are nonplussed seeking it.

This is the reason Sri. Bhagavaan sings 'thattazhindheen' / ' டட அழநம ன ' / 'lost my
balance', 'incapacitated' .

Saint Thaayumaanavar also sings about the difference in “seeing through the eyes of
knowledge” versus “seeing though the eyes of Grace” in his work 'aanandha'k kaLippu' 'ஆனந க
களபப ' (Canto 54; verse # 13 of 30):

அரள ல எதவய ப ர எனறன -அ த

அறய ம சடட .என அறவ மல ப ர ம ன
இரள ன மப ரள .கணட லல ல - கணட
எனனயங கணடலன எனமனட ம ழ - சஙகர சஙகர ச மப .....

aruLaal evaiyum.paar en(d)Raan – atthai

aRiyaadhee sutti.en aRivaalee paarttheen
iruLaana poruL.kanda dhallaal – kaNda
ennaiyum kaNdilan enneedi thoozi – sankara sankara sambhoo ....

Meaning:

"See thou through the eyes of Grace", He said;

Knowing not how to do it
I saw through my knowledge, differentiated;
And I saw nothing but darkness then;
Even I, the seer, was not seen to be;
How strange is all this!
O, Maid! (Chorus)

(Translator's note: Saint Thaayumaanavar song quote given above taken from RamaNashree Sri. B.
Ananthaswami's explanatory notes (urai viLakkam / 'உலர வ ளககம ' ) called ramaNiiyam
'ரமண&யம ' – published by sri ramaNa keendra, Chennai )
That the ego (mind) gets it's light of reflected knowledge – its delusory capacity to conjure
up objects and perceive them as real and different to oneself – only from the Self (the
Heart SphuraNaa: 'I' – 'I'), is sung by Scriptures over and over again and corroborated also
by Sri. Bhagavaan as his direct experience in spoken words and several of his works
including the verse # 22 of uLLadhu naarpadhu quoted above:

Click on link below to listen to this verse of ulladhu naarphadhu (from the Tape 'Tamil Parayana'
copyright: Sri. Ramanasramam):

http://tinyurl.com/c4429l

“evaiyun kaaNum' – 'எதவய க ண ' / ' the all-seeing ' –

“madhikkoLi thandhu am'madhikkuL oLirum...” / ' தகமக ள நத அ தககள

ஒளர ' / 'mind is bestowed its light (of knowledge and intellect to animate & perceive objects) by
the Self-Effulgence behind it'
.................
“pathiyay madhiyaal madhitthidudhal enngan” ? / 'பததய தய ல த தட ல எஙஙன ? '
“how to comprehend (or know) such Self-Effulgence or the Lord of the mind with (this limited) mind
or intellect ?”

Thus, with this meaning, we see that the devotee is lamenting – over multiple verses from
verse #44 through this verse and beyond in the following verses (# 51 and beyond) – to
her Guru, in the form of a continuous dialog, about her inability to seek and attain His True
Home or Form :

“oh aruNaachalaa ! You wanted me to turn inward and seek the Heart everyday, assuring Your True
Knowledge” / 'தர ப அகந ன தன அகககண க ண ம ரய . எனறன ....' /
thirumbi aganthanai thinam agakkaN kaaN theriyum en(d)Ranai ( verse # 44 of this poem) .

“Now look what happened ! even though I returned in vain earlier, once after searching inside
('தர ப உறமறன ' / 'thirumba u(t)RReen' (verse # 45)), I sought Your True Form inside myself
again with courage ('த ரயம ட உன ம ய அக ந ட ' / 'dhairiyamoodu un mey agam
naada ' ), however, I still got incapacitated or nonplussed (' டடழநம ன ' / 'thattazhindheen') ”

The devotee who understands the limitation of search done with the mind or intellect
surrenders to his Lord unconditionally and completely, begging his Lord for Grace.
Therefore, the verse ends with a pleading word to Lord aruNaachalaa:
'aruL aruNaachalaa ' / 'அரள அரணசசல ' / “bestow Your Grace, oh aruNaachalaa”

Thus, this last meaning of the current verse is fully in line with the tenor and tone of other
verses surrounding it and portrays the helplessness of the ego in search of Self.

We shall see how the pleading continues in the next verse (# 51)...

ப டல # 50 ன வளககவதரயன ம ழமபயரபப இ தடன மடவதடந த

( paadal # 50'n viLakkavurai itthudan mudivadainthathu ) / translation of explanatory notes of verse
# 50 concludes here
ஸ ர ணரபபண ஸத
Shri. ramaNaarpaNamasthu

aruNaachala siva aruNaachala siva

அரணசல சவ அரணசல சவ

aruNaachala siva aruNaachalaa !

அரணசல சவ அரணசல !

aruNaachala siva aruNaachala siva

அரணசல சவ அரணசல சவ

aruNaachala siva aruNaachalaa !

அரணசல சவ அரணசல !