1

At\ An

zu

ut no Qt |P

u n Q

ut iv i u

u u P

Pt P t

P \x PvP

t \ P k

] P.

P

2

P

At\ P n \U

PtP Pnv PU P.

At \] At \]

At \] At\ !

At \] At \]

At \] At\ !

1. At \ P |

Pzu t\ (A)

2. AS_ u P }

fl t\ (A)

3. APS wzxfl PSP ]

zu uflP t\ (A)

4. BU P sh Pi

Q zvk t\ (A)

5. C u zu

k t\ (A)

6. Dflk fl u

x u t\ (A)

7. E h xzvfl

v t\ (A)

8. F_ h xUPs hh[Qh

fl PUPm ht\ (A)

9. Gz v uUP i

x s t\ (A)

10. Hu UP UP

xU PP t\. (A)

3

11. IU P Pzv S

uPzv t\ (A)

12. J fl zu

fl` ux t\ (A)

13. K[P

t\ (A)

14. J USfl z uu

xflPh t\ (A)

15. PsqUSU PstU PsoflU PqU

Pq u t\ (A)

16. Pu Pu h

Pu i t\ (A)

17. Q Q QU Ph

Q T u t\ (A)

18. R [S[ Q ofl

R \ n\ (A)

19. S zuU Sn ozu

S t\ (A)

20. Tm Pso Pk hu

Tua \u t\ (A)

21. Pg] g]U Pg\ [Q

g\fl t\ (A)

22. P uUSfl Pi PU

Pk\ u t\ (A)

23. P Pfl \[ Psk

P P t\ (A)

24. Pim hiU PU PmiU

PshVfl t\. (A)

4

25. P Snzu S UPU

Sfl \u t\ (A)

26. Pu [ Pn

PhPoz u t\ (A)

27. \P [S[ Pv

\\ zv ht\ (A)

28. \ kfla \xn fl

\u t\. (A)

29. ]zu[ SUPv zuz uu

zv sv t\ (A)

30. ^ zx| na \um

^ zu t\ (A)

31. _PUPh [Pa \n h[Pa

_ vh[ Pt\ (A)

32. `x\ ufla \v vfl

\v UPm ht\. (A)

33. \i zuP i USm

kk zuPm ht\ (A)

34. \ fl } QUPs

p t\ (A)

35. \z u \_k

P x t\. (A)

36. \x \} \ |fl

_ u t\ (A)

37. \a _ _Ps k[Qi

\ flPv t\. (A)

38. \[ Pmi \UP ufl

\ vu t\ (A)

5

39. b Ph {fl v

i|fl t\. (A)

40. b xfl \

b uzu t\ (A)

41. c v fl

{|fl fl t\. (A)

42. uzx uuzu

uzx xfl t\. (A)

43. u u uzx uz

u Pmk t\ (A)

44. v Puz vPU PsPs

hfl fl t\. (A)

45. w Pzv i ufl

t\. (A)

46. x fl

h t\. (A)

47. y ufl P

u fl t\. (A)

48. ufl fla \ fla

\ zu t\ (A)

49. uh x{ ovPz

vUP wzu t\ (A)

50. u k fl P {hfl

mh u t\ (A)

51. umhm P Pmih

mh t\ (A)

52. uh Pz uhfl flg\

uhfl h t\ (A)

6

53. {PUQh |fl i

nPmk } t\ (A)

54. {o {ih { fl}

uq |fl t\ (A)

55. |fl zu }U Qkfl

fls t\ (A)

56. }{ |u[P

|flk | t\ (A)

57. ~sq fl sq {soh

sn fl t\ (A)

58. u flfl

zu t\ (A)

59. {US{U SQfl UQh P

UP |fl t\ (A)

60. {\ USfl \U Pmi}

\g \u t\ (A)

61. {u P uzv

im P{ t\ (A)

62. {vh xflz uuU Psi

uP U Pt\ (A)

63. {UQ Pv uUQ US

UQ} sh t\ (A)

64. hu

h t\ (A)

65. zus zv

U P\ t\ (A)

66. zxm k{ zuU Q

zu u ut\ (A)

7

67. v a\ v a\

vfl UP t\ (A)

68. x { x

h t\ (A)

69. n n n[P

n n t\ (A)

70. |z vh izvz ufl

t\ (A)

71. zu hh izu

U Qfl t\ (A)

72. [Pi {fl fl h

UP hUP t\ (A)

73. ifl UQfl uzu zxfl

uzuU Pmi t\ (A)

74. US x m

m h[Pm ht\. (A)

75. vP h {fl

_Ps k t\ (A)

76. vh} zvh s

u t\ (A)

77. [Ps k zu zu

u t\ (A)

78. g]i Pg]k[ Pg\ fl

g] u t\ (A)

79. P fl P P

P Pzu t\ (A)

8

80. ii Pt ikz u{

ihU Ph t\ (A)

81. UQfl flPmk S Puz

yUQ nu n\ (A)

82. Pz vfl fl n

P vh t\ (A)

83. fl vk a \x}

fl fl t\ (A)

84. zus xs

\ UQ t\ (A)

85. mh izu mh

{mh ifl t\ (A)

86. P uzxfl P zxfl

Pw fl t\ (A)

87. U Pfl vufl

u t\ (A)

88. fl fl so mi

fl zu ut\ (A)

89. ufl v mi

P Psh ut\ (A)

90. nfl zufl \[ Pu

zvha \ t\ (A)

91. P mi

zvk t\ (A)

92. m] zu v mh

m]zu n ht\ (A)

9

93. } P

fl t\ (A)

94. i \ ufl i

vkfl v t\ (A)

95. fl PUSfl flfl

u t\. (A)

96. mii Pmh mih x

mih t\ (A)

97. km jzx kUS fl

kPm i t\ (A)

98. mh fl\ zvh xfl

m hUP t\ (A)

99. u uzu [S

u t\. (A)

100. u zu zum Si

zu hu t\ (A)

101. A fl

flU Pzu t\ (A)

102. Anfl sn mPso mhfl

u t\ (A)

103. ]vz umh ]v Pmi

]m ksh t\ (A)

104. Aflkfl [P flu flU

Pfl h t\ (A)

105. Gfl w flU Pzx}

{ u t\ (A)

10

106. Gfl Pflu fl\P \fl

fl P t\ (A)

107. u fl\ {fl\

zu hfl t\ (A)

108. zu t\ nfl

ou t\ (A)

At \] At \]

At \] At\ !

At \] At \]

At \] At\ !

* * *

Rs. 50/-

11

Marital Garland of Letters

1. At \ AP |

APzu A At\.

(a) O Arunachala, you root out the ego of those who thinkof 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', thetraditional belief that a thought of Arunachala confers mokshais no superstition.

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

Dwelling on the identity of I with pure awareness, of whichthis Hill is the solid, tangible symbol, the separate I fadesaway or is rooted out. Its place is taken by the universal Selfdwelling in this body and fulfilling the universal purpose.

* * *A) An\ ! u Cuzv ""An\''

G |fl APu k

}UQk.

B) An\! ""An\ {fl'' G |

fl APu k }UQk.

An\ Gflx BflP CuzuU Su,

An\zvfl | D Gfl

{UP, h {UP A.

u \fl Cu Csk UP[P,

{ HP, _zu bP\zvSU Q

mh.

An\ Gfl _zu _nfl

h ES. Ezv, ""Cu

{fl'' G ]vfl APu x

12

k Ax {]x k. Cu Eh \

\ ""ufl'' (Self) Gfl n Bfl,APufl Chzu |, g\zvfl Pn

P[P |Qx.

2. AS_ u AP }()

Afl At\.

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

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

The verse has a further biographical and culturalsignificance. Azhagu, Bhagavan's mother's name, is pure Tamilwith its peculiar zh sound. Sundaram, his father's name, isSanskrit in origin but is accepted and widely used in currentTamil. Between Sundaram and Azhagu, between husband andwife, between the spiritual I and the natural I, between Sanskritand Tamil, unity is real, differences are apparent. Let us dwellon the basic unity and forget the apparent differences.

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

* * *An\ ! { }, AS _u

Jfl, UP Cuu C.

""AS'', ""_u'' Gfl C \P "AS'

Gfl J SUS. A i

i, Jfl BS. Au ,

{ {h SUS ""{fl'' Gflx,

P BflQ ""ufl'' Gflx Pz

ufl, Es JflS.

13

, Ca \US J UP U

S, smk UQz E. AS

Gfl Pfl ufl , u UP

Ezu ""'' K\hfl Ti y uS. _u

Gfl C uufl , \Qu (h)

\, Cfl {h u

HU Pmk P EPmk

Qx. _u ASUS Ch, Pnfl

US Ch, BflP ""ufl''US, C

{h ""{fl''US Ch, \Qu

uUS Ch Ex, J (J,

IUQ) Gflu Es; kP

u. { Aih J |

zxU Psk, kP uzu x

k.

Ca\US AS Tmkx, so

zv P EQS Azu u

uvP {US | TuS.

3. APS wzxfl APSP ]

Azu uflP At\.

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

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

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

* * *

14

An\ ! Gfl mi Sx Gflz yUQa

\flu? Cx Gfl Efl h

CuSP Pv Hfl zx?

fl k, Cu ]fl k. K

Pfl snz yUQa \fl ]mix,

x Cuzv JflU Px kuS.

(Pfl u , Qx, \hfl 54

BskP An\ ]u.)

]fl, P x BmPsk

An\zvSz yUQa \fl CuSP ]

zvux Gv, UPsn fl

mk h |Pa]PS. ]fl,

Gvx, Av\UPzuUP K flPzv x,

{x vUP APu Gkzxa \flk K

Pfl.

4. BU PG sh APi

AQ zvk At\.

For whose sake did you conquer me? Was it for yourpleasure or my good ? If now you cast me off, the worldwould blame you, Arunachala.

"First you captured me and now you are indifferenttowards me." This is playing with the idea of duality. For themoment the Jiva forgets the identity with Siva, feels abandonedand blames Siva.

* * *An\ ! Gmk Gfl } Bm

Psh? Ax Efl CflzvPP Ax

Gfl {flUP? Cx Gfl } JxUQz

umh, EP Eflz y.

""u Gfl } P. Cx

Gflh Eu^ E''. Cx xu Gsnzvfl

15

K mhS. J Pn fl, ]hfl ux

IUQzu xkQx; ufl PhmhuP

|x, ]U S \Qx.

5. C u()E Hfl| zu

C k At\.

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 previousverse.

It is Siva who reveals himself to us and recalls us to Him.Once we have been called, chosen, governed by Him, He mayseem to forsake us, we may forget Him for a while, but it willnot be for long.

* * *An\ ! Cu fl uzxUP.

GuPP Efl {fl |USia \u?

C Efl {k?

Cx fl \ Tmh ""''U

SUQx.

] {USz ufl Enzx, sk

{ uflh AUQ. J A

AUPmk, u \mk BmPmh

fl, A {U PmhuPz ufl, ]

P { A UP; B Ax }sh P

}iUPx.

6. Dflk Aflfl u

Cx Eu At\.

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

16

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

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

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

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

Dflk Afl, mother who gave one, birth, not step-mother or foster mother or some other substitute.

a) Cx Is this alone your grace ?b) Cx K Cx K Such and so great is your grace.

* * *A) An\ ! ux \uz uU Pmi

Su Afl \zxfl }. Ai CUP,

Cx u Eufl?

Cx J Aifl k. A, ufl Ph

mhuPU Pv Ci J P PmQ.

B) An\ ! } ufl kzu CPz

u Afl UPfl. Ex Au

A AzuPx.

Cshx UP Cx, C A Gu

J hz ufl EQ AflU Pmi

Gso h[S AvPx Gfl Pfl

EvPU TuS.

Cu Cshx UPzu HU Psh,

""Cx Eu'' GfluS 3& \

Tmh ""Gfla ]izx Ex Cu SP

zvx'' AzuP Au AUS

Azum]S.

17

Dflk Afl u. u,

z u, \u uUS v

G C.

A) Cx Cxu Eu.

B) Cx K Cx K, Cxufl Afl Ex

.

7. E Kh(x) Ezvfl

Ev At\.

(a) Stay firmly in my mind, O Arunachala, so that it maynot elude you and wander elsewhere.

(b) Without changing yourself into a stranger and runningaway 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 intome and the world, and wander away from you, the Real.

E H E(}) U Psk

E ({fl) mk

E

* * *A) An\ ! Gfl Efl H

[S AvUP Gfl v

Ev C.

B) An\ ! } K AflP Gfl

mhhx Gfl v vh .

C ) An\ ! Cu Gfl x Efl

Th Gfl, ES h,

\zu Efl Q vUP Gfl

v } A\x |zvx P P.

E H E(}) U Psk

E ({fl) mk; E .

18

8. F_ h(x) EUPs hh[Qh

Efl PUPm ht\

Reveal your true beauty, O Arunachala, so that the ficklemind is prevented from wandering in the streets and is stilledby your Presence.

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

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

* * *An\ ! | uzuz

v Efl fl Av

|zvh Efl Es APU Pszu.

Ca \ fl \hfl Cnxx.

vfl {UPz uUP AuflU

SPz uUQ.

E{UQ, An\zvfl Es

|u AP ""u''U Psk, u

Av |US , Ax () EQ

Cflzuz ui AQx.

9. Gz vx GUP i

Cx Bs At\.

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

This is a daring plea for union through self-destruction,a total surrender of body, mind and soul. The maidenun-ashamedly offers up her body for violation, the sadhaka laysbare his ego for sacrifice. It is a challenge to purusha to

19

overpower prakriti to make her His own, irrevocably andfinally, once and for ever.

The erotic imagery is purely symbolical and should notbe taken literally. The destruction of the ego and the unionof jiva with Siva are meant.

The key word is Cx now, this moment.

* * *An\ ! Cx Gflz u

Gx Pflz ufl AUP Cx

Bs?

ufl AzxUPsk, Eh, , B

P Aozx IUuS Cx J Pz

xoP hS. [P {nfl

ufl EhU PUPz u z uQ;

\uPfl ux APu Pz vP \

\UQfl. Cx ufl, |uP,

iP, ufl AhUQ, Afl ufl Eh

UQUP, C\Uvx (UQv, u)

US (zvS, BsUS) k J

AT.

Cu P \u EP Ao, J EUP

Sh BS. Cu Ai Amh {

P GkzxUPU Thx. Cufl ,

APufl {\, fl ]hfl IUQu

BS.

Ca\fl Aih a \ (Keyword)Cx, CUPn.

10. Hu EUP G UP

CxU PP At\.

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

20

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

* * *An\ ! Gfl Afl Eflhx

Czxa \x, } y[Sx \[S

\u \?

Ei, CP, Bfl C

USa \ux. B, flPfl Cfl[P

Auz yUQa \flh Bzu CUQfl.

Cfl ufl, uUS Ezu \zu, Afl

Ph { Au xPUP sk.

""'' Gflx fl \ Smk

IflP BS. \mP 10,11,12 J uhS.

11. IU P APzv Sx

APzv } At\.

When those robbers, the five senses, enter my mind, areyou 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 everpresent and cannot leave the house. And it is ever awake asawareness and cannot sleep either. Hence it is present andawake, and only pretends to be absent or asleep. This idea ismade clear in the next verse, number 12. Man is free and sharesthis gift with God. The Self therefore permits the visit of thefive senses. This is due to the freedom given to man to lookwithout or look within. Such freedom is only a trick, a piece ofjugglery. Temptation comes to purify and strengthen us.

* * *

21

An\ ! IflPQ AUPP Gfl

Ezv ~ x, APz

ukuS, A[P, mi } C?

mifl E (\uUP) mi

C, k P CUSx, P

mh Ehzx x, Pk. B Cu

\uUP Bfl Gflfl Ex, mh

mk AP Cux. Ax Gx hfl

EnP CUQx, y[P ix. Bu Ax

Cx Psk, h Ex. Cux

Ax y[Sx \[S ufl

\Qx. CuU Pzx Akzx 12& Gs

\ Pz uU Tmkx. ufl

_uv Ehfl, Cu \ Chfl [S

PQfl. BP IflPfl ~

Bflx AvUQx. ufl Cu _uvzvfl

{UShP CUP;

E{UShP CUP. CzuP

_uv J `a], J (\k

zu) BS. B\z yskuP {z

ykzu, kzu Qfl.

12. J Efl Jzu

Efl` ux At\.

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

* * *An\ ! } Csh, J Es

(\zx). Efl UP i

Ax, Eflhx Jx C[P i?

22

A| E Pfl, Ax EUSz

uuu. C Ex

Afl .

13. K[P J

E A At\.

Import of AUM, unequalled, unsurpassed, who canunderstand you, O Arunachala?

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

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

* * *An\ ! ""K'' fl EmPzu, EUS

\\, Efl UP C

u, Efl x P i?

(Cu \u \Sh

(Mystic syllable) ""K'' G EiUQx;G Phux. Cu w

uflP Ah[S. Cu { ""K'' fl

uvUS \Uv (mysterious power)fl EuPsk ufl i.

""K''fl , \Uv \P

UP Cx, v Gsn ix. Cu,

Bflhfl n Jflu, uzv

vUS CP Cx AUPz ufl C.

""K''fl An\, Bfl, ""ufl'' G

En, y C.

23

14. J GUSfl Az uu

B xflPhfl At\.

(a) Like a good mother, you are bound in duty to bestowyour grace on me and govern me.

(b) As Siva was gracious to old Avvai or to my mother orto Goddess Uma, to me too you are bound to begracious, O Arunachala, and me too you shouldgovern. (I am like Avvai)

* * *A) An\ ! J { u GUS

Efl A Azx Gfl Bx Efl

Ph BS.

B) An\ ! v JUS

Ax Gfl uUS Ax EuUS

]fl A [Qx , GUS }

A x Efl PhS; Gfl

B sk. ({fl J flfl).

15. PsqUSU PstU PsoflU Ps EU

Pq u At\.

(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 yousee. Who can see you but yourself, O Arunachala?

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

* * *A) An\ ! PsqUSU Psnfl },

PsP C Psfl }. Efl

fl, EflU PnUTi ?

24

B) An\ ! Pso E },

PsP C Psfl }. Efl

fl, EflU PnUTi ?

C ) An\ ! } Azu Pq \m],

G Pm]P Psfl, J

Pniufl. EflU Pn

i? } ufl Gfl zx Efl Az

usk.

16. Pu C Pu h

Pu i At\.

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

In the vP (Decad V.10) Bhagavan calls Arunachala themagnetic mountain E Pu u.

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

* * *An\ ! Pux C Dx

Gfl Efl DzxUP; GflU

PmiP izxUP, Gflhfl Jfl C.

vPzv (v.10) Pfl An\zu, Pu&EPu u Gfl AUQ.

An\ \v \. { Aufl

UP v, AQ \fl \ CUP

six ufl. Ax {z yUQ Gkzx, PmiP

AnzxU P.

17. Q Q QU Ph

QT u At\.

25

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

* * *An\ ! P Pm] u PnUPh,

Gflx CUP P, Eflz u.

18. R [S[ Q oGfl

R \ At\.

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

* * *An\ ! uu, Eu E[P G

EnP J Czv, Gfl

P Azvk.

19. S() Azx GU Sn oz(x)B

S At\.

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

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

Snu is the christian word for 'conversion'. Byimplication Arunachala is here the Teacher Jesus, as muchas Siva.

* * *An\ ! Gflfl |fl Gx S

JQfl } Gx S[P Azu A

26

Azx, GflUSnkzv, , Eflh

\PP Gfl Bsh.

Bn, umh {fl G G

S[PUS Pn, S. fl,

fl, APufl, C Cfl

oUS (\US) si J uSvS.

Snu ""'' (conversion) GflvflQxa \ BS.

An\x, ] fl, uP

H_ B Gfl C[S SP _miUPmh

mkx.

20. Tm Pso Pk h(x)A

T(x)Ga \(x)A At\.

(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 sharpswords and cunning snares. O Arunachala, give meyour 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 friendsbut who are in reality cruel enemies.

* * *A) An\ ! ufl fl T Ps

fl GflU P; GUS

Euz ux Gflhfl Jfl C.

B) An\ ! T mP, g\

P Eh Pl \Uv u

27

BsPhx GflU P GUS

Euz ux Gflhfl Jfl C.

CUPfl vmhi ( S scheme)T, J x BS. Bu (B)

SmiUS P uQ.

""{sP ufl, B Es

Pi GvP Au ER uhx

GflU P.''

21. Pg] g]U Pg\ C[Q

Ag\fl At\.

Though I beg and beg, you are cruel and show nomercy. Now at least say 'Fear Not', O Arunachala.

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

* * *An\ ! {fl PP ]zx si, }

Pl CUQ; Pg\ CUP

Pmh. Cux "" sh''

Gfl \.

Cfl P{g\fl uflx J

u Es Afl. }sh P Pzv

u, ufl zvm (will) EvhQx,{UP vhQx, y AhQx.

; E [P skPUS

S PP uQfl.

22. P uUSEfl Pi PU

Pk\ u At\.

28

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

Answer soon my prayer for your grace. cf verses 4,5.AQ zvk, C u.

* * *An\ ! } PmP _P [Sfl

Gfl Ex P [Q Ex. GUS

A. EUP Ezu { }

PkzxU Pu.

EuUPP Cg_ Gfl zu

|. \ Gs 4, 5 hfl J

{USP. AQ zvk, C u.

23. P Pfl \[ PskE

P P At\

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

The fruit may be a grape, plum or anything else. It is notenough to hold it in the palm (Hastamalaka). One must drinkin its juice and rejoice.

* * *An\! Gfl P zu E.

Ex Amh C Av, zu,

uzv vzvUP A.

x v Ax C \u

Gu PP CUP. Au

E[P izx zxU Psiu mk

ux (uP). Aufl \U Sizx Aufl

] Azx Q sk.

24. Pimk AiU PEU PmiU

PskG[Vfl fl At\.

29

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

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

* * *An\ ! } Ex AiPfl APuU

Pu \uPU Psk Ex Pi

HUQ. Ai CUP, Efl n

x {fl x Gi?

u ""umhfl (mhfl) {fl''

Gflx (APu) Cufl, ufl uP

flzv vUP Cx.

25. P Snzu S GUPU

Sfl \ufl At\.

(a) O Arunachala, unruffled by anger, what fault haveI committed that you do not make me, that is, myego, your target?

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

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

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

* * *A) An\ ! Pzu vUPhu,

{fl Gfl u \ufl, } Gfl, Aux

Gx APu, Efl S BUP

uS?

30

B) An\ ! Pzu vUPhu, }

GflU SUQ, Gfl APu Azvh

{fl Gfl u \ufl?

A) , APu Cfl Ah;

Cfl A Cfl .

B) , Cfl A HP Qmi

mhx; APu Ax mhx.

26. Pu [ Pn

PhUPoz u At\.

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

Rishi Gautama is associated with both Tiruchuzhiand Tiruvannamalai.

* * *An\ ! Pu Pmh ASu

, Ex PnU PhUPs

{UP Gfl Bsh.

Pu , va_, vsn Cs

kh \umk.

27. \P [S Pv C

\\ Azvk At\.

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 itspetals open and admit the sun's rays. As in ArunachalaPancharatnam, here is an explicit identification of Arunachalawith the Sun and of the heart with the lotus.

* * *

31

An\ ! ux JSu PvP

EPzu `x P ` ! Gfl

Cuzu a \.

`fl EP [Q C mi kQx.

APzufl CuP x, `fl PvP

Au ~ AvUP mhx, Cuz

u x[QU Qhu APu C

KikQx. An\zvS `US,

CuzvS uUS E Jmh

""An\ g\zv''zv Tx, C[S

Pz uP UPmkx.

28. \k Efla \xEn fl

\u fl At\.

(a) Let me, your prey, surrender and be consumed byyou O Arunachala, and so have peace.

(b) To feed on you I came, O Arunachala, but I havebecome your food and am now at peace.

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

Parallels can be found in Nammalwar andManikkavachagar. God is the Annavan and Annada, the ownerand eater of food. Man is only food, the more passive partner inthis job of eating. God is a Person, the active principle. Man isa creature, a thing. He becomes a Person by awareness of thepresence of God as bliss. In poetry, whether Nammalwar's orManikkavachagar's or Ramana Maharshi's, we go out to enjoyGod and find at last that He alone exists as joy and we haveno separate identity.

* * *

32

A) An\ ! Ex CQ {fl Eflh

\nhx, Efl EmPmk,

Au Av fl.

B) An\ ! {fl Efl EsuPP

ufl. B Ex EnQ mhfl.

Cx |v Efl.

92, 103 \mP Th, Uufl EnP

C EsnkQfl Gflx SUP

mkx. Chfl Jfl Czu Gflx

A Esnku BS.

CuS Jzu fl Pzx {,

oUP\P TuU Pn. Cfl

Afl, Aflu Bfl; Enfl Eh

( E owner ) A; Es(eater) A. ufl En mk; Esq\ Afl [S P S. Ph K

uzuflfl (Person); \fl uzx (principle-Aih ). ufl K E (creature);K (a thing). ufl Phfl CuP Enu S Afl uzuflfl

(Person) BQfl. Pu ( in poetry ) {,oUP\P Ax nPfl hP

P Ph Ax BvUQ;

Cv, Afl J CUQfl; Ax

Bu; {UP K uzufl C GfluU

Psk PQ.

29. ]zu[ SUPv() Azuzx Au

zv Av At\

Arunachala, O moon of grace, with your rays aswith cool fingers, touch my heart and open the nectarmouth within.

33

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

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

* * *An\ ! Pn | | ! Su

P Jzu Ex PvP Gfl Cuzuz

umk EUS Au z vvk.

27& \, Cuzu a \x

An\ `fl. C[S An\ |

x, }Az vx EUS Bu

F a \Qx.

Ex {x Auzv 18& \,

Bfl Cu UP ({kx) Csk

P u CUQx Gfl, Ax }&A (water-lily) Ah Jh mkx.

30. ^ zx| na \(x)Am

^ zu At\.

(a) Remove this cloth, expose me naked and then clotheme with your loving grace, O Arunachala.

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

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

^ may be accusative in form and meaning. ^ beinggreatness, prosperity.

* * *

34

A) An\ ! Cu Eh }UQ, |n

(Ana \x), fl Eufl AflUP

A Bh Gfl Ekzx.

B) Gx () ] Azx, Gfl

mhUQ, Ex Afl ]

Azu.

^ Gfl Bh Ax \ Gfl

P. Ax ""^'' Gfl Psh, ],

\ G.

31. _PUPh [Pa \n h[Pa

_ vh[S At\.

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

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

* * *An\ ! Bu \P G, a_,

Ena] Ah[P } A[S (Gfl Cuzx) u[S.

Cfl \|v Bu| (C)

uP GQx. a_, Gsn[P {]zx

kQfl.

32. `x\x Gfla \vx Cfl

\v EUPmk At\.

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

C can be read with the clause which precedes orthat which follows. Stop testing me as you have hitherto doneor show me your true form henceforward.

* * *

35

An\ ! Gfl Hx, \vUPx,

vP C, Ex J EU Ps.

""C'' Gfl \, Aa\S fl

Ax fl UQ E (clause) Guhflsk \zxU P. Aux,

Cx \ux C Gfl \vu

|zvU P Ax C Efl `zu

GUSU Pmk.

33. \i zuP Ci USm(k)

Ek zuPmk At\

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

\i zu sleight of hand, mayajala, aghatita-ghatana (making pitcher appear and disappear).

Ci in this way or this world; i world, people ofthe world.

* * *An\ ! {fl EP UP A

mkkuS Eflh Es \

A (Ax, Ex Es Efl A)

GUSU Pmk.

\i zu , APiuPh

(z uzu, zu)

Ci Cu u Ax Cu EP; i

EP, EP.

34. \ Gfl } EQUPs

p Afl At\.

36

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

* * *An\ ! } Gflhfl Thi Cu Eh,

B S Gfl Psp Px, {fl

Cx kfl.

35. \z ufl \ _k

EP (x)E At\.

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

* * *An\ ! } ""^'' Gfl Gflz y JxUQ

mh, Gfl P Gfla

]zvu \; {fl Gu { E

fl?

36. \x \} \ |fl

_ Cu At\.

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

* * *An\ ! zuP zvfl

Gfl | |UPa \, }

A\, Av CUQ.

37. \a _ _PEsk E[Qi

\ GflPv At\.

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

37

(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) An\ ! } Av u |

Buz x vzvfl GUS

Ph Hx, T.

B) An\ ! {fl Av u

| Buz x vzv

fl, Cu Hx

Esh, T.

Pv Ph, {UP.

Pv .

38. \[ Pmi \UPx Gfl

\ vu At\.

(a) You showed your prowess. Then you said, The flawis gone and you remain unmoving, O Arunachala.

(b) Your sunlike splendour you revealed and havingdestroyed my illusion, now you remain inactive andunmoving (as a mountain), O Arunachala.

The magnetic mountain acts, attracts. The Sun dispelsdarkness. Here action is inaction, stillness. The teaching is being,not thought or action. Sourya (\) - prowess, theSun's power.

* * *A) An\ ! } Efl zuU Pszu.

S,""S[SP '' Gfl \,

} \ CUQ.

38

B) An\ ! Ex `fl Jzu J

zu } Pszx Gx

Azx, Cx } \, \

() CUQ.

Pu \k, DUS. `fl C

US. C[S ""\'' Gflx \zu,

_zu. Cx Px (vx), u

zu; Gsn, \ A.

\ , `fl \Uv.

39. b Ph {flGfl Ev

{i|fl Efl At\.

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

(b) Am I worse than a dog? Certainly not. By myown strength I shall trace you and reach you,O Arunachala.

The second meaning is more appropriate. Man is notworse than a dog.

b Ph {fl? Am I worse than a dog? By the 'I'scent, by asking 'who am I?' and 'Whence am I?' one reachesthe source, the Heart.

* * *

A) An\ ! {fl J { Cfl.

{fl Gu () Psk Efl {i

Ah i?

B) An\ ! {fl { C?

|a\ C. Gflh \u

zu {fl Eflzui Ahfl.

39

B) T (A) Tu h AvP

zux. ufl {h P

fl A.

b Ph {fl?&{fl { Ph?

""{fl'' G , ""{fl'' ?

""{fl'' G[Qx QQx? Gfl \zu,

Jfl zu (Ezv uzu), Cuzu

AhQfl.

40. b xEfl B\ u

b uzu At\.

With no knowledge and with only blind desire for you, Ihave 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 seenas the Self. Unless bhakti leads to jnana it is only fatiguingand stagnant. But bhakti leads to Jnana. When jnana comesand duality ceases, when bhakti has ripened into jnana,one sees, loves and serves God, in and as the whole livinguniverse.

* * *An\ ! Aflx, Eflh E

Smkzu B\ mk, {fl Cz

uhz uh[Q Ax mhfl. CuU

P wx, \n uhx {h

GUSz uu AU Pk.

bzvfl Pzufl Ph Ah i.

Ax Ph ""ufl'' BPU Pnk. Uv,

bzvSU Psk \flfl, Ax ua]

huP, uUPP ufl CUS. B

40

Uv bzvSU Psk \. b ux

xu CUPx; Uv b va] Ahux

Jfl g\zv Azx E[P

PhPU Psk Afl \fl.

41. c } v fl

{|fl Gfl At\.

(a) How is it that even you, O Arunachala, should like ahelpless bee stand in front of me saying, "The bud isnot yet open?"

(b) How could you, O Arunachala, the Sun itself, stand infront of me saying, like the poor bee, "The bud is notyet open?"

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

Gfl Saying.Gfl The Sun itself.

* * *A) An\ ! } Gi J \ sk

Gfl fl |fl ""Cu mk Cfl

'' Gfl TQ?

B) An\ ! `Q } Gi Gflfl

|fl, K A sk ""Cu mk

Cfl '' Gfl TQ?

shx mk PzvUP

sk. Ax ]UQU P Tk.

B `fl Ai A. Ax Azx Phx,

41

A \Uv ux; Sz vP A

zx i \. { Cu[Pz vUPU

Ti An\ `fl, K G, \ sk

\[S \xPsk, {h \u

Cu[P vUP PzxU PsiUQx.

Gfl \.

Gfl `.

42. uzx ux Azu E

uzx CxGfl At\.

(a) Without knowing the Mahavakya (That thou art),you attained God, became Siva, That itself. Makeclear to me and say emphatically, O Arunachala, thatthis is the Truth.

(b) You are beyond the knowledge of all tattvas, allphilosophies. You are only this, the Truth at oncetranscendent and immanent, you are my Arunachala.

uzx Tat-tvam: That thou (art-asi) Tattva suchness, reality, principle, strength.

Azu God, Siva, That itself, so much.

Gfl Declare-say clearly (imperative).

Gfl My, my own.

Keyword Cx (not Ax) whatever Tat, That maybe, this, your presence here and now, you and Ibeing here together, this our nearness, ourmutuality, our oneness, this is the whole and soleand sufficient truth.

* * *A) An\ ! ""Ax }'' Gfl P

UQzu A, } Ph

Ahx, ]Q, Ax Ax B.

42

GUSz ukzv, Cx ufl Es

Gfl \.

B) } Azx uzx, \v b[PUS

Amhfl. } Cx ufl, Azu

Ehfl Phux, Azv Eux

\zv, } Gfl An\.

uzx uz&z: Ax }.

uz Axx, Ex, Aih,

, .

Azu Ph, ]fl, Ax ufl, A

Gfl \, u T.

Gfl Gx, Gfl Eh.

UQ \ : Cx (Ax A) Ax

Gx, Ax CUPmk, Cu Ex C

C[P Cx, } { C[P Jfl

x, Cu {h {UP, {

, { J, Cx ufl J

| \zv.

43. u u uzx Cuz

u Pmk At\.

(a) Reveal naturally by yourself, O Arunachala, that eachone is himself, the real Self.

(b) You are the sole Reality, O Arunachala. Reveal your-self as such.

(c) "Reality is nothing but the Self". This is all your wishto reveal, is it not, O Arunachala?

uflrepeated thrice Antarjyoti, bahir jyoti,pratyakijyoti.

The light of the Self, the universal, shines as I, as Iwithin each living being. Hence u u uzx

43

Cu this truth inexpressible but intimately felt, the innermost reality.

u Pmh Reveal yourself, as the Sun, the source oflight, not like the moon whose light is borrowed and whosepresence is revealed by the Sun.

* * *A) An\ ! J A

Es ""ufl'' (Self) Gfl Eni} EflP Pszu.

B) An\ ! } ufl Eu J .

} AxP Pszu.

C ) An\ ! ""Ex ufl Gflufl

Gx C'', Cx ufl } uUP

x A?

ufl & fl Tmkx. Au v,

v, zU v, ""ufl''fl J,

h , {fl, {fl Gfl J

JQx.

BP u, u uzx Cu Cu

Es UP Cux. B P

Exnx, EUS BvUS E

.

u Pmh C JPsk J

\vfl, `fl J uflU

Psx A, Jfl u

(Bu) `P EflU Pmi.

44. v APuz vAPU PsPs

ufl Gfl At\.

(a) How is it, O Arunachala, you told me; Turn and lookwithin and ever seek the Self with the inner eye andyou will see It?

44

(b) Turn (within) and uninterruptedly see yourself withan introverted mind and It will be revealed. Thus youtold me, Oh, my Arunachala.

Discovering the Self is self-extinction through self-enquiry.This verse brings out the very core of Bhagavan's teachings.

AP IAP Inner.Gfl How is it?Gfl My.

* * *A) ""v Efl APUPs P E{UQ,

h uflz ui, } AuU

Ps'' Gfl } Gflh T. Ax

Gi An\?

B) Gfl An\ ! ""v (E) h

APPa ]u Efl } . Ax

PsUPk''. Ci } GUSU T.

ufl Au Gflx, {fl \nfl

, APufl A. Cua \ Pfl

AvUQ E (core) Eu\zu kzxQx.

AP ufl.

AP Em.

Gfl Gi?

Gfl Gflh.

45. w APzv uiE ufl

v flA At\.

(a) Faint-hearted though my search was, I have, byyour grace, attained the Self, O Arunachala.

(b) Seeking you with my weak mind, I have come backempty-handed. Aid me, O Arunachala.

45

(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.

w (dhira-strength) faint.

w (tira-shore, limit) - Infinite.

Eu&Efl You.

ui Eu I got you.

ui u Though I searched faint - heartedly,I got the Self.

v fl Came back after failing, retreated.

v fl Regained, got back my self.

* * *A) An\! Gx uh Eu

(uu) Cu v, Efl

{fl ufl BS fl.

B) Gx u u Eflzui, {fl

[P v mhfl. GUS

Euk, An\.

C ) An\ ! P (A) Bfl

zv Eflz ui, {fl Gfl

sk fl.

P (C) T P zu

x Gfl Au US uh uQ.

\mP 44, 45, 46, 50 Bfl\ .

w (w ) u.

w (w P, A) P;

A.

46

Eu Efl }.

ui Eu {fl EflU QhUP

fl.

ui u Cuzu {fl

ui, {fl Bfl

zu fl.

vfl uz vfl, fl

[Qfl,

vfl i Q h U P

fl, Gflz v

(sk) fl.

46. x C Gflfl

Jh fl At\.

(a) Of what use is this birth without the power ofself-enquiry? Come and fill this void, O Arunachala.

(b) Of what use is this birth? I won't search for a wayunaided by you, O Arunachala.

(c) Of what use is this birth without the Intelligence forself-enquiry? What right have I to open my mouthand compare myself with any creature?

x vigour, strength, manliness, enjoyment,purity, enquiry, search.

Jk compare, level up; fill a pit.

Hfl What right have I to open my mouth?

fl Do come.

Bfl Bmhfl. I will not enquire.

* * *

47

A) An\ ! Bfl\ \ \Uvu

Cu fl fl Gfl? } x Cu

(hzu) |.

B) An\ ! Cu fl fl Gfl? Efl

Eufl {fl Jfl uh mhfl.

C ) An\ ! Bfl \ \ Az

vu Cu fl fl Gfl?

Gu Ezxh Gfl Jmk

vx \ GUS Gfl E Ex?

x vh, , Bs, Qu,

y, \, uku.

Jk Jzx, \kzx, zu

(S) |.

Hfl vUP GUS Gfl E?

fl Pmh .

Bfl Bmhfl {flBmhfl

47. y uEfl P

u AGfl At\.

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

(b) O my lord Arunachala, let me, even me, merge inyour true body, where only those of pure mind andspeech merge.

J Those whose mind has beentranscended.

mind and speech.Efl your body.

48

AP IEflP Your true being, your true heart.

* * *A) Gfl Bsh, An\ ! u,

{\hu mk Csh

PUS Ex Es C Efl

{ Pvh A .

B) Gfl Bsh, An\ ! _zu

US Eh mk Csh PUS

Ex Es Ezv Ph {

Pvh A.

J zuU Phu.

, US.

Efl Efl E.

AP {fl.

Efl P Ex Es C, Ex

Es Cu.

48. ufl fla \ Gfla

\ Jzu At\.

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

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

Efla \ Constantly meditating on you.Gfla \ me utterly, altogether.

* * *An\ ! Gflh J Ph Gfl {fl

Eflh ufl, } Gfl Azx

mh.

49

{fl Phh \zx Uv xuP

uh[SQx. Ax Azxu bP iQx.

umh APu Avh, Cx J

Cfl.

Efla \ Chhx Eflz

vzu.

Gfla \ Gfl P, .

49. uh x{ v |vAPz

vUP wzu At\.

(a) Wealth benignant, holy grace that came tome unsought, dispel my mind's bewilderment,O Arunachala.

(b) Wealth benignant, holy grace that came to meunsought, end my mind's despondency, O Arunachla.

vUP confusion, bewilderment, melancholy,depression.

* * *A) An\ ! {h \, u

A uh GUSU Qhzu, Gfl

UPUPzu UQ A.

B) An\ ! {h \, u

A uh GUSU Qhzu, Gfl

a\ izu.

vUP S, uk, xu |,

z ua].

50. u kEfl P {hfl

umh uflA At\.

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

50

(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, humilityis better than courage and is more likely to succeed. The strengthto rely on, is the power of grace, not one's ego-strength.

Boldness is commended in jnana, as a coward cannotcommit suicide. The courage to be is the courage to be theWhole, 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 withself-enquiry.

* * *A) An\ ! Ex | \zu u

hfl {h, {fl EhPmhfl (ship-wrecked), {\fl. Gfl x u P.

B) {fl ukQfl, u P.

C ) {fl umhfl. u P.

D) Eu Gfl APufl uh[P {fl

Phxmhfl.

umk & Pfl u, Aiu, u Ev,

uh[P

u, PP, {US{ Gv

(confrontation) _miU PmkQx. Cx xu, Uv,uzuU Pmi AhUP x. Ax

AvP hx. Afl \Uv

{UP sk; Jfl APu zv A.

51

u, bzv kQx. H

J P uP \x P mhfl.

uzu Gflx Czu Ax

G E[P g\zvfl K A[PP

u BS. EPzu Gvzx uzu {fl G

u xo A.

\mP 44, 45, 46 Bfl \zu

GfluU Pn.

51. umkA P Pmih Gfl

{mh flA At\.

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

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

* * *An\ ! } Efl AmP Gflz

umkz uU Pi, {fl Afl.

Uufl [S C[S \ \nPv. \Uv,

\, A\ Phhx.

52. uh }Pz ukJfl Gfl\

uh Jflh A At\.

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

This union once attained persists for ever. Hence

Jfl to join; Jflh to remain as one.

* * *

52

An\ ! } Sufl. |u

Bu mk Gfl u[Qh Gfl Cuzxhfl

} Jfl C.

Cu Jflu J Qmi, Ax |uP

CUS. Jfl Cnx; Jflh JflP

Cx.

53. {PUQh C|fl {i GA

{Pmk } At\.

(a) Don't laugh at me, who seek you. Decorate me withyour grace and then look at me, O Arunachala.

(b) Smile on me, with grace and not with scorn, for Ihave come to you for shelter, O Arunachala.

{P Smile, Ornament

* * *A) An\ ! Efl {k Gfl zx

]UPu. Gfl Ex A

A[Pzx, S Gfl {US.

B) An\ ! Gflx Hfl A

flP . H {fl Eflh

AhUPzvPP xfl.

{P & flP, AoPfl.

54. {o {ih { Jfl}

uq |fl At\.

(a) When I approached you to become one with you, OArunachala, you were not ashamed but stood unmovinglike a pillar.

53

(b) You felt no shyness, you stood unmoved, at one withme, as myself indeed, O Arunachala.

Jfl united with me.

Jfl to be one with you.

{ of my own accord.

{ Jfl } you stood as I myself.

* * *A) An\ ! {fl Eflh Jflh ux

} mP J A\ yn

|fl.

B) An\ ! } \ mP, A\

x Gflhfl Jfl, {P

Cu.

Jfl Gflhfl \vzu.

Jfl Eflhfl Jflzu.

{ Gfl \u i.

{ Jfl } } {P |fl.

55. |flG GzxG }U Qkfl

|flA At\.

Before your fire (of jnana) burns me to ashes, pour downon 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 linkbetween God and man, the rain that falls from heaven to earth.The Jiva wants to enjoy its separateness for a while, does notwant to die too soon. It would enjoy God's grace before itselfbecoming God and His grace.

* * *

54

An\ ! Eflh bzw Gfl Gzxa

\UQk fl } Efl A Gfl x

.

bzv xu Qhx; G,

Gu, w Qhx; iu u[Q

\ Jfl Jfl ufl Ex. Aufl

CUS uUS E Cn,

Qx . fl ux

uzufl ]x P BvUP Qx,

^UQP CUP . Ax C,

Ax A BS fl Cfl A

BvUS.

56. }{fl A |uP

|flk | At\.

(a) Embracing me till there is no you or I, give me thestate of being one eternal bliss, O Arunachala.

(b) Embracing me till there is no I, abide as one eternalbliss, O Arunachala.

() Embrace.|u always, for ever.P as mere joy.

* * *A) An\ ! } Gfl, {fl Gfl, Cu

Gflz u, J |u

u | Azu.

B) An\ ! {fl (APu) Cu }

Gflz u J u | u[S.

() u.

|u Gx, |u.

P Bu.

55

57. ~sq Efl sq {soh

Gsn fl At\.

(a) When will I reach you Arunachala, subtle, etherealbeing, so that the waves of thought (in my mind) mayend?

(b) When will the waves of thought (in my mind) end, sothat I may reach you Arunachala, subtle, etherealbeing?

* * *A) Gfl vfl Gsn AP , ~m

, Pzu An\,

Efl {fl Ahx Gx?

B) ~ m , P z u

An\, Efl AhuS Gfl vfl

Gsn AP x Gx?

58. A ufl Gflfl

Azu At\.

(a) I am a simple fellow with no book learning. Destroymy illusion, O Arunachala..

(b) I am a simple fellow with no knowledge ofthe scriptures. Destroy my wrong understanding,O Arunachala.

() not even book-learning. Forrealization book-knowledge is not necessary. But it may not becondemned so long as it does not strengthen the ego. Here,learning is esteemed when humility is shown.

One who has not correctly understood thescriptures.

56

ignorance, illusion, poetic vision of Vishnu.

Wrong notions due to mis-reading the Sastras,Poetic (subjective) truth.

illusory knowledge, conceptual (pragmatic andpoetic) knowledge.

Maya, illusion.

Beyond and is , ultimateknowledge.

* * *

A) An\ ! {fl zuP iu

\fl. Gfl zvk.

B) An\ ! {fl Pfl A

\fl. Gfl h Azvk.

() zuPi Th.

Bfl b AhuS zuP A A]

. B Ax APu kzuu

, Au UP siv. C[S,

AhUP Cfl P kQx.

P \P x

Pu Jfl.

h, , qfl Pzx

P.

Pfl Pzx (En)

Esa \P x Psk iUPuv

Hk uu PzxUP.

() A, P

(iu, Pu \u) A.

57

, zu.

US, US Amhx ,

Cv i A.

59. {US{U SQfl UQh EP

{UP |fl At\.

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

{UP : Naked formless, as I.

As snow in water, let me melt as love in you (AB verse 101). When the mind dies, God with formdisappears.

* * *An\ ! Gfl AhUP, {fl Sx EQ

Eflh Jfl x, } A[S |n

|fl.

{UP (An, |n) E, uP.

s usp, Eflh Gfl Afl

EP k (""A B'' \&101).

Cu | C E Qx.

60. {\ GUSEfl B\U Pmi }

\g \u At\.

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

* * *An\ ! }, Efl x B\ Gx Afl

Cuzv Ffl. Cx GUS

g\ \u.

58

61. {u P { uzv

{im P{ At\.

(a) Fruit over-ripe and rotten is worthless. Eat and enjoyit when just ripe. O Arunachala.

(b) Now I am fit, not over-ripe and rotten. Draw me nowinto the heart and instal me in the state supreme,O Arunachala.u Proper condition, correct ripeness.() u state of bliss eternal,P by the fruit.Pfl by the virgin.

* * *A) An\ ! A Px AQ

x. Au \ u CUS

x Esk Q.

B) An\ ! Cx {fl uSv

UQfl. A Px, AQ

Cfl. Cx Gfl Efl Cuzx

Dzx, Ea\ E | Azx.

u zu |, \

US.

() u |u u |.

P zu.

Pfl Pflsn.

62. {vhx Eflz uxGU Psi

uPfl } GUS At\.

(a) Painlessly, you have bartered yourself for me. Youhave been death to me, O Arunachala.

(b) Without my undergoing any pain, without an efforton my part, you have bartered yourself for me (giving

59

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

{vhx without your inflicting any pain, withoutmy making effort.

Psi, Psh A? Bartered away, haveyou not?

AuPfl death, Yama, blind one, fool.

Pshx Gfl ufl uux Eflufl \[P

P \x. (oUP\P)

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

* * *A) An\ ! GUP xflfl }

Gflhfl zu \x. } GUS

Gfl B.

B) An\! {fl Gu xfl Ah

, Gx ] Hxfl, } Gflhfl

zu \x (Azu Dx,

Gu ). Gflhfl Jk x

} Sh?

{vhx } Ju xfl _zu,

Gflh ] Hxfl.

Psi, Psh A? }

zu \x A?

AuPfl \, Gfl, Shfl, mh.

Pshx Gfl ufl uux Efl ufl \[P

P \x (oUP\P).

Ph, ufl uhfl zu \

zv, US AvP ?

60

63. {UQ Pv uUQ US

BUQ} Bsh At\.

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

{UQ, Pv, uUQ 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. Onlysomehow make me fit to be your servant and thus makeyourself my master.

body, truth.

* * *An\ ! Gfl ! Gfl | !

Gflzuk ! Gflz uSv \, USUS !

S Gfl GQ Gfl Bm] .

{UQ, Pv, uUQ fl, B,

Ps{UP, Gsnzu, \zu

(uku) w PkUS P.

""Cu P Hu Jfl, Ax

Cu Azx P flkzv,

Gix Gfl Eflh oP

(\PP) CuSz uSvUQ, } Efl Gfl

G BUQUP.''

Eh, Es.

64. hu A

h A At\.

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

61

Grace is the nectar of immortality which alone canover-come the serpent venom, Maya. But no antidote can beeffective if it is administered too late. Grace should operate ingood time. Else one might die in ignorance. And who knowswhen 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) hasstarted spreading upwards to our head.

* * *An\ ! Gfl fl Gfl

uUP GflU P fl \fl

Gfl Au Dx GflU P.

A ufl A | {S AuS;

Ax Jfl fl zu UP

x. B, Gu x S {

\fl Pkzu Ax UPx. \ {zv

A \hsk. Cfl Jfl A

| CUPUTk. \ x Gx Gfl

USz u? Bu, { Phzu A

Cu Ahsk. J Pn

vUPx.

HP fl (ufl vzu)

{ uUS uh[Qmhx.

65. zu A zv flA

EUS B\ At\.

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 motherfails her child who else in the world can help the child?

in the world.

* * *

62

An\ ! Gfl x AUP Psk A

zx Gx AP. Cu }

\i, EQ Gfl \ Eflhfl

uk ?

} Au, } Gfl u. J u ufl

SuU PUPz u, EQ

AuU SuUS Eu?

, EQ.

66. zxmk E{ zuflBU QA

zu ux At\.

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

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

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

* * *An\ ! } Gfl EP B ki

\x, Gfl Eufl QUPfl BUQ.

Cx GUS Azxu zvzu

Snkzx Aufl A.

Jfl P uzu , U

Psk Gkzufl, Csk mP Gx

63

kx , An\ x Pu zv

x EP B\, P \ U

Snkzx uS. Uvx ~P \u

Cfl B\P mi kQx. B i

G B\P, Ph x B\U Th

Phxh sk. Ph x B\U

Snkzu, ""Cx Afl Jfl ufl, {fl

Gflv'' Gfl | ,

Ph x Pu Pu BS.

Eun : J \hzu Dzw u

EQUS J P, Aufl iu fl,

AUP Cv Azw Gk.

67. v Ea\ v Ga\

vEfl UPfl At\.

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

(b) You are fearless, And I being afraid seek you whoare fearless, O Arunachala?

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

v vu fearless, unafraid.

v in fear, because I was afraid of this world. Fleeingfrom the world in fear, I try to take refuge in you and what do Ifind? You are afraid to come near me who am afraid of theworld ! (I have good cause to be afraid and I am not afraid. Andyou are afraid for no cause at all)

* * *

64

A) An\ ! } ufl. u

Efl {fl fl {kQfl. S } Hfl

Gflz uU P Ag_Q?

B) An\ ! } ufl. B {fl

u Cu, u Efl

{kQfl.

} ufl, Hfl } Jfl

v, } xuzuU Psv. {fl J

u o, {fl xuzu UQfl. {fl

Efl UQfl. EUS GUS Ch

zxU PQfl. {fl EUS x

u CUP sk. B {fl Gfl

zuU Phx mhfl. {fl xohfl Efl

{[SQfl. Cx Cu | },

Gx u J }, Hfl Gfl

HUP Ag_Q?

v vu & , Ag\.

v zv, Cu EPzuU Psk {fl

ku.

zxhfl C EP mk Kk x {fl

Eflh ug\h Qfl. B {fl Gfl

PsQfl? CPU Psk Ag_ Gfl AQ }

kQ ! ({fl Ag_uS E Pn

C {fl Ag\. B, J Pn

Cfl } Ag_Q)

68. Hx { Hx h

At\.

(a) Tell me what is wrong knowledge. Tell me what is rightknowledge. Grant me your grace to get the latter,O Arunachala.

65

(b) Where is ignorance and where is wisdom, tell me, if yougraciously embrace me, O Arunachala.

* * *A) An\ ! u A Gx G GUSU

T: \ A Gx G GUSU T. {fl

\ A Eufl A D.

B) An\ ! } Gfl Ak uU

Psh, A G[P, P G[P?

} T.

69. n n nP

n n At\.

(a) My mind is now fragrant like a blossom. Add yourperfect 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.

n fragrant like a flower.

n smelling of the earth.

n infinite, perfect.

n fragrance, marriage.

nn perfect, eternal wedlock, completeidentity, union of atman and Brahman.Aksharamana - Eternal marriage, unfading fragrance.

* * *A) An\ ! Cx Gfl Pu

nUQx. AuS Efl

| nzuU Tmi, Au

iuUS.

B) An\ ! Cx Gfl EP

66

{ Ehu CUQx. Ax

| {n E, } Gfl nx

P.

n fl {n .

n sqP \.

n iu, |.

n { \, vn.

n n |, |u

vn, J, Bfl

C n .

A n |u vn, S

{ n .

70. |z vh izvz uEfl

A At\.

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

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

* * *An\ ! {fl Efl |zu

zvzv } Gfl izx DzxU Psh.

Efl Afl ]z ux P ?

Cx A UP hfl Jmix.

Su u Pfl n ""An\

Qfl'' En Eh Cx u.

An\zvfl |ufl A vsn

US Dzux; bu fl 54 BskP

A[P u[Q Cu.

67

71. zu hh izxG

U QGfl At\.

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

zu craze for the world, the demon of worldlydesires.

h unexorcisable spirit.

fl one indifferent to the world.

Seekers of God are irresponsible like mad folk, zu, .

* * *

Gfl An\ ! Gfl Cu EP

Gfl w \\ mimk, Efl {fl Eu

UQh Cu, } Gfl CP U

Psk, EP CUPa \x mh.

zu EP , EP B\Pfl \_.

h mi Kmihiu B.

fl EP Cufl

Ph {k zvmh Eh

, zu ,

.

72. [Pi {fl fl h

UP hUP At\.

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

68

, UPk support, stay, staff, something to holdon and cling to.

P guard, protect.

* * *An\ ! u[SuS Ffl P C

Pi , {fl xsk u[P CUP

sk. } GUS J PP Cx,

Gfl izxz u[Q P.

, UPk u[Su, Ffl P, P,

izxU P U P Eu J

P.

P & P, P.

73. i UQGfl uzu zxEfl

uzuU Pmi At\.

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

zx hid, destroyed.

Pmi revealed, demonstrated.

Relative knowledge, knowledge of name and form, jiva-bodha, the sense of separate ego perceiving objects, has to gobefore Siva-bodha, Sivananda, absolute knowledge, the pure joyof being-awareness, can come.

* * *An\ ! Hu J v i }

Gfl v[Pa \x Gfl zuflU

Pi, AuS vP Efl ]zufl

kzv.

69

zx Jzx, Azx.

Pmi kzv, \x Pszu.

] u, ]u, , _zuu

C En, C uS fl, \u A,

, E A, u, umh

APu PU Pqu, }[Qh

sk.

74. US C x Am

m h[Pmk At\.

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

A mh The struggle, ding-dong battle, theprolonged wrestling which is the operation of grace. In theOld Testament, Jacob wrestles with God a whole long night.(Until God reveals Himself as ' I am That I am.' )

* * *

An\ ! x, x Cu _zu

Cfl APsh vu mh {fl

Ex Ahfl zu Buzu }

GUS kzx.

A mh }izu Pk ]; ,

u , }sh zu; C

Afl \k. Qx v

Hi (Old Testament), P (Jacob) }sh Cx Phhfl kQ ({fl Ax ufl

Gflu Ph kzx )

70

75. vP Eh {Efl

_Ps k At\.

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

vP Eh The body composed of the fiveelements, earth, water, fire, air and ether.

identity with or desire for.

{ every day, eternally and permanently.

Efl _ the glory, the splendour of your being, yournature, your svarupa.

Psk E to perceive, become and be.

* * *An\ ! Cu vP Ehfl

imk. Ex u CU Psk

GflflUS {fl AxP CUP sk.

vP Eh , }, w, P, BP

BQ g\ u[P Esh Eh.

Jflu Ax B\.

{ J {, |lP, |u

P.

Efl _ Efl Q, u Ex

C, Ex C, Ex \.

Psk E Pqu, AxQ Czu.

76. x Ch} zvh A

uJ At\.

(a) You having applied the remedy for my confusion, howcan I still remain confused? You shine do you not, asthe mountain medicine made up of grace?

71

(b) You whose grace shines as Sanjivi mountain able tocure all maladies, why are you afraid of applying tome the remedy for confusion?

x Ch (GUS Ch) To apply to me the medicine

for confusion; US x x remedy forconfusion.

zvh do you hesitate, are you afraid?

A x Mountain of grace which is itself a curefor all ills. Bhagavan's grace. Arunachala is a Sanjivi parvata,a universal remedy.

J adj. JQfl or verb : shine.

* * *A) An\ ! } Gx SzvS P

Du. Cfl {fl G S

fl? } A x P

JQfl A?

B) An\ ! Ex A G {P

SnkzuU Ti \g^ J

x, Gx SzvS P }

Hfl Ag_Q?

x Ch (GUS Ch) Gx SzvS

x D; US x x

SzvS P.

zvh } u[SQ? Ag_Q?

A x A Ax,

Azx oP }US. Pfl A.

An\ J \g^ u, GS

P.

72

77. [Ps k zu zxA

u At\.

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

is the attachment, the individuality, in Bhakti.

cf. Kural AflS Esh AhUS u? BflPo \ u.

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

\ Aa] \ \ {US

EA fl E S.

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

* * *An\ ! hfl Efl AqS H,

APfl uzufl Azx, fl

Ahfl u u, Ahfl

uzx C J.

Gflx Uv, , uzufl

BS.

S: AflS Esh AhUS u? B

flPo \ u.

Afl i umh J Puflfl Jzx UP

Cx. hfl S Psp EUS

Afl \.

\ Aa] \ \ {US

EA fl E S.

73

Pkg \P, fl

u, A| CUP JUPsh

PuPfl Pu kzx.

78. g]i Pg]k Pg\ Aflfl

g]x AG At\.

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

(b) I am a fool and coward who bullies my inferiors andquails before my superiors. But do not on that accountmake me weaker and more confused, O Arunachala.

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

(a) g]i xfl g]i.when overwhelmed by misery.

(b) , GvP g]i.when overpowered by enemies.

g]x \vUPx - without testing me too much.

* * *A) An\ ! {fl J hfl. {fl A

xflzv BvUS x ufl Efl

Eu si zvUQfl. A

C Gfl } Phu.

B) An\ ! {fl J hfl, J P;

Gflhz uu mi, Gfl

h [Qh {kUP

CUQfl. B, AUPnzv Gfl

P, SP

\u.

74

Jfl Ph G {[P {

|, xflzv J vP xvUP

sk. B, {fl xflzu \US

x ufl Efl AqSQfl.

A) g]i xfl g]i.

B) , GvP g]i.

g]x \vUPx

79. Pfl C P P

BP Pzu At\.

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

In the ocean of samsara the ship of life will be wreckedunless it is steered by the helmsman, the I.

Pfl , helmsman.

P tempest.

AP tossing ship.

* * *An\ ! {fl, Cx

]UQz uk K P BP Gfl

} Pzu.

\\ \zvzv, UP Gfl P,

ufl (I) Gfl v\x \zu h

i ^Sx Axk.

Pfl , P CUS.

P `.

AP Bmh Psh P.

80. ii Pt ikz u{

ihU PhflC At\.

75

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

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

* * *An\ ! B, iu ia\

Azx mh. Cx } J u

Co iUP sh?

Gfl APufl ia\ Azxmh.

Pn{zu } GUS uzx Phu |

_zu, E En |P \v Azu.

Cuo i. Cu APu |

|uP, CP CUPa \x GUS

\ \v A.

81. UQfl flPmk S PxGz

yUQ nu An\.

Don't be a mirror held in front of a noseless man. Lift meup 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 Truthwhich reveals the fact and changes it. Love is an active force. Itadopts the ugly as its own and so makes the ugly beautiful. "Imay now be full of faults, but you can improve me and makeme perfect and fit to be your servant. Don't stand there like amirror. Behave like a mother who cleans and does not condemna child covered with dirt. cf 19.S zuU Snozu. Also 53, {PUQh |fli G A

76

{P mk , Grace can canvert, cure, cleanse, adorn,uplift. Don't laugh at me or reject me. Take me as I am and makeme by your grace worthy of your grace. God's love is like theSun's light, spontaneous, unilateral. There is no question ofearning it or deserving it. Practice, abhyasa is a minor element,the powerful operation of grace is the greater force in bringingabout perfection. The Grace of Bhagavan sweeps away thedarkness of our mind.

* * *An\ ! UQu K ufl fl Pmi

|UPsni } CUPu. } Gflz

yUQz uU P.

|UPsni J UQu ufl

AQflzufl Pmk. Ax Ahz

uzu kzu Jfl \x. Bfl

(uzufl) ufl \zv. Ax CUS |z

(APu) uzx, Au Qx. Aflx

J \ vh \Uv. Ax AQflz

uflhuP HUPsk, Au AShuPa

\Qx. ""{fl Cx S[SP

|u CUP. B, } Gfl

kzv UQ, Ex \PP C

uSz uSv BUS. } J |UPsni A[S

|Pu. AUS iu Su J u

UP _zukzx. } Auz u

{hx P.''

JmkUP : 19& \.

S zuU Sn ozu.

53 \ :& {PUQh |fli G

A {Pmk .

77

Ax , Snkzv, _zukzv, AS

\x kzx. ""Gfl zx ]UPu,

uhu. {fl G CUQ, A

Gfl HU Psk, Efl EflUSz

uSvUS.'' Phfl Aflx ` J

flx; uP, uflP, J \P C[S.

Aua \vUP sk Ax AuSz

uSvh sk Gflv. ], A\

C J ] [PS. nzx AhuS

Afl A \Uvfl \ P x. {

C, Pfl A A APk.

82. Pz vfl fl An{

P vhA At\.

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

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

means both body and truth.

cf. Upadesa Undiar. CUS CP D\ ^PJ . Ev En .

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

* * *An\ ! Ehfl E A,

kUPQ v { K Es

C Jfl C.

Ca\, P S APP

\x, u{zu , BflP Jflu

UPmiUQx.

78

Gflx Eh, Es Csh SUS.

J{USP Eu\ Ev:

CUS CP D\ ^P J

. Ev En .

EnP CUS C u, Ph,

Jfl B. PhUS uUS E

J zv\ : ufl, ufl umhfl,

J GUS CuP Pxu

S.

83. fl uvk a \x}

fl Gfl At\.

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

This is the opposite of what happens in the world whereassociation with the high and mighty is necessary foradvancement.

a) weak and poor persons.b) women (all human beings are women,

weak and helpless before the sole, strongpurusha, God.)

* * *An\ ! } HPh, uuh

, Px, Gi ,

ufl EhP, P

P B?

Cx EPzv {huS { x; C[S

flhuS Euh,

Eh CnUP u.

79

: (A) , H u.

(B) sP ( u J Ph

fl G uP , ufl\

sP B.)

84. }zu ExEs

\ UQ At\.

Removing the dark blindness of my ignorance, you havewith 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 servantof Truth.

cf. 73. i UQ Gfl uzuzx Efl uzuU Pmi.

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

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

* * *An\ ! Gx Csh, Ps

A }UQ } Efl A

Gfl Ex Es EhPa \x

Psh.

Gx fl, EP fl

Gfl } Snkzvmh. Eflh ^Pz

v Gfl AiU Psk, \zvzvfl J

\PUQ.

JkP : 73x \.

80

i UQ Gfl uzuzx Efl

uzuU Pmi.

Gflh zuflU P Psk

Efl ]zuflU Pszu.

A J v i, v . AuS

J AiU Psk, Bm] \Uv Esk.

85. mh *izu mh }{mh iGfl At\.

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

mhizx shaving the head clean, stripping menaked; robbing me of all possessions.

{mh dance.

* * *An\ ! Gfl Ba\, } Gfl u i

_zuP zxmk, Cx Gfl Cuzvfl

APsh hzv Bu {h BkQ !

mhizx ui _zuP zx,

Bhzx |nUQ; Gx G Eh

P `i.

{mh {h.

86. P uzxfl P zx Gfl

Pw Gfl At\.

(a) Destroy my craze for the world, make me crazy for youand then finally remove all madness once for all, OArunachala.

* z u h

81

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

cf 66. zx mk E { zuUQ A zuu x.

w (Imperative) Do remove all desire.

w (Negative) You will not satisfy my desire for you.

* * *A) An\ ! Gfl EP B Azx,

Efl x BPa \x, S

iP Azx zu JUP Azx

k.

B) An\ ! } Gx EP B\ Sn

kzvmh; Efl x GUSz vh

B\U PkzvUQ. Cx, }

Efl GUSz ux Gx EUP Cu

w Bz vv \vUQ.

Jk :& \ 66

zx mk E{ zuUQ A

zu u x.

w : (H) G B\P }US.

(Gv) Efl x Gfl B\ }

vv \mh.

87. U P x Cu

Cu At\.

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

82

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

u Expansion; the breaking of the knot of chit andjada; dissolution of the ego.

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

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

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

* * *An\ ! , P

|x u Es ?

\P \, J UPmh

A\ Eh Cx .

Gflx x, hxS,

u hu; ]z, h ia\

Ehx; APufl ]u.

J Es {hUP, \, G

u P \. Ai Cx, Ax

\P |h Px CUS.

J P, J UPmh C E, h.

Es x __x, n

x, x, K u , Efl \Uv.

88. flGfl so Ami

Gfl Jzux At\.

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

83

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

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

* * *An\ ! Gfl snz vozx Gfl

zu zux ?

""so |x'' Gfl

flPfl Enfl ] uS.

|u xv JUPmh x J

. C[S S Tx

Cx, Es {flhfl uS.

89. A xGfl v mi

P Pshx At\.

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

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

* * *An\ ! A, US u

Gx En [Si \x, Gfl flPU

Pizxa \flx?

Ax E \kQx. Bu

USz uflhx. { q

84

v { APu zu \x,

{hx Gkzxa \fl ku, ]fl,

Qnfl C PUPfl, UPfl

Gfl \kQP. {, { zxhfl

APu mk mh. BP, Ph

J vhP x { H { {x

APufl kUP si CUQx.

90. nfl Ezufl \[ PxG

zvha \ At\.

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 cruelwords (robber, murderer and so on) are only part of a lover'squarrel. Don't mind them. Come, let us be happy.

* * *An\ ! } n Cu, {fl

C Tfl. } ] Pu

P Gflh x Gfl Q.

C[S nhfl An\zu JflkzvU

PsUPmkx. ( nfl Pufl, u,

Jufl. )

nfl Q, AS, AflUS.

AuU Pk \P (PUPfl,

P Gfl fl) Pufl Fh

\P BS. AP v Pu. ,

{ Qhfl C.

85

91. P mi

zvk At\.

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

k house, home, heaven, moksha, freedom.

empty space, pure, non-objective awareness.

contentless.

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

* * *An\ ! C, P Cu mh

mi (_uvzv) { Cflhfl

Pzvk, .

k C, fl k, , _uv.

h, y,

ufl En.

P ().

EP vx. Cuzv CUS

x EP y En x kQx. y

En | Cu, , Gsn[P

v Cu J u, P, JS

AS. BflP Cu, Bu En y

C. AuS C, P, yUP, ,

P, Ch Qhx.

86

92. m] zu Av mkG

m]zu nk At\.

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

cf Forty Verses. 21, Pn Gfl Ftu Ps

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

* * *An\ ! } GflU Szx, Ex A

A Gv, Cx Gfl Ehfl

zxhfl [SQ.

JkP : Ex {x : \ 21 : Pn

Gfl Fnu Ps.

Ehfl [Sux fl UvS;

Cx, C ux Es C

EnuS.

93. } P G

fl E At\.

You are the final goal the whole world wants to gain. I amnothing and nobody in this world or the next. And whatdid you, the infinite, gain by gaining me, the zero,O Arunachala?

God makes the worse bargain, he agrees to a stupidexchange, when he accepts man's little self and gives insteadhis infinite Self.

* * *An\ ! }ufl Cu EP h

i CUS. C Q, Ax

EQ {fl Jfl; J.

87

Ahiu }, `fl Gfl Ahx

Gfl Ahu?

Ph \ \x, mh u

US JU PQ. A ufl ]

ufl H AuS P ux AhP

uflz uQ.

94. i \ ufl i

vk Efl uv At\.

You asked me, did you not, to come to you? Very well, Ihave come. Now you come and assume the burden ofmaintaining me. Go on suffering thus. It is your fate to lookafter me, O Arunachala.

You brought it on yourself. This and the subsequentverse have a biographical sense. Muruganar here quotesAppar's lines

{[Ph [Qfl

ufl Phz vUPU Pfl

ufl Phfl Ai u[Su

Gfl Phfl o \x Qhu.

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

* * *An\ ! } Gfl Eflh i

\fl A? \, {fl xmhfl.

Cx } x Gfl US _

HUP. Ci xU Psi. Gfl

xPx Efl uv.

Cu }P Efl x HUPsh. Cx,

Akzx \ UP a

88

\x. C[S, P Ah \

P PmkQ.

{[Ph [Qfl

ufl Phz vUPU Pfl

ufl Phfl Ai u[Su

Gfl Phfl o \x Qhu.

]fl Ph GflU Pzx qu; Gfl

Ph Ah hPUSz ushu.

A hPUSz usk \USU Ph

usk .

95. fl APUS Efl AflGfl

uflA At\.

The moment you summoned me to the heart and gave meyour 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 bythe word " k". Here the key words are :

(God says) "come".Efl Life divine.Gfl my limited, separate ego life.

* * *An\ ! } Gfl ""CuzvS '' Gfl

Pmhmk, {fl uPP Eflh

GUS Du AUPn, {fl Gflh

Cufl.

{fl Cx |u, i, EP

u UP Qfl. , U

Smmh, xfl, uzu C C.

fl ]Qmhx.

89

97&x \, ""k'' Gfl \,

C, fl k, Cu, _uv Gfl

CnUPmk.

C[S UQ \P :&

Ph ""'' G \Q.

Efl uP .

Gfl Gx USmmh, umh

APu .

96. mii Pmh mihx EE

mih A At\.

It would be terrible if I let you go (if I forget you) at themoment of death. Bless me, so that I may give up my lifewithout giving you up, O Arunachala.

miifl if I give you up. It may also mean: If youforsake me, (e.g. vP Pn Gfl Bsh }GUSfl Pm] uu fl ....... Ch i

GflPv Gfl B)

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

* * *An\ ! CUS u, {fl Efl

mk mh ({fl Efl x mh) Ax

P [Px. Efl mkh {fl

Gfl Ez xuSz v .

miifl {fl Efl mkmh. Ci

P :& } GflU Pmh.

90

(Eun: vP Pn Gfl Bsh }

GUSfl Pm] uufl .... Ch

i Gfl Pv Gfl B.)

xhx Jfl CUS

u, z uUP, Ph |UP

sk. CuS J Phfl A UP

x Ph ]vUP sk.

Ax ufl uflP, ] C

Cv{zv Ph |UP C.

97. km jzxE kUS Efl

kP mi At\.

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

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

Here Muruganar dwells at length on the dominant jnanaelement in the An.

God is first to be seen within the heart as awareness andjoy and then recognized in the world without as the sameawareness and joy. The mind has first to be withdrawn fromoutward objects and physical body and turned inward and fixedin the heart, the I, the Self, which is both pure awareness andthe perceiving of the world. Both the world and the perceiver ofthe world are concepts. The mind which perceives the world isthe body - bound mind. Ek - real freedom, the inner home,where the mind has merged in the heart. This Ek is

91

Eflk, your home, your freedom, Arunachala's heavenof pure awareness and bliss.

(1) Gradually, little by little, describing the Sage'sslow return to normality, when he saw this world again but sawit as an ocean of bliss, as a manifestation of Brahman.

(2) Secretly, so that no one knew what was happening. HereMuruganar quotes a couplet from the Kural Chapter onSu, the secret language of silence and smilesunderstood by mutual lovers, but not noticed by onlookers.The operation of grace is secret and not spectacular.

* * *An\ ! } Gfl Bz ysi, Gfl Gfl

mix Czx, Gfl Cuzvfl E AUS

~x, ]x, ]uP Ex i,

_uv mi A{P PPU

Pszu.

Ph { miS ~v. A

HP A[S. A |u G[S

zx. { ufl {x mix

, mhz P \x, _zukzv, Ph

u[SuSz uSvUP sk. Bu, A {

Cuzvx G P }UQ Ax A

mk u[SuS EzuP BUQU PQ.

C[S P, An, b

UQ [S u }sh E

Gv.

Ph u ufl Cuzv EnP,

BuP Psk, S EQ, Au

EnP, BuP Psk P sk.

u u Pfl, vP

Ehfl UQU Psk, Au E v,

92

y C, EPzuU Psx Gfl Csk

""{fl'', u Cuzv vzvh sk. EP,

EPzuU Psfl Csk Pzx i[P.

EPzu US x Ehhfl Cnux.

Ek Es _uv, Cuzxhfl

Jflmh EUS E C. Cu E k

ufl, Eflh k, Ex _uv, An\fl

fl h y En, uS.

(1) iiP; ]x ]uP,

C |USz vu UQx. A

i CP zux, A Au

uU PhP zu, zvfl h

PPU Psh.

(2) P]P, GUS Gfl {hQx

Gfl ux. C[S P vUSfl

""Su'' Gfl AvPzvx P

PmkQ fl US hu,

PuP x Psh ,

fl]. Afl \ P]x, PmhP

hx.

98. mhfl Efl\ zvhx Efl

m hUP At\.

I have betrayed your secret doings. Do not be offended, butopenly reveal your grace and save me, O Arunachala.

Bhakti and jnana are secret dealings between God andman and must be wrapt in mouna. But this hymn of praise hasmade public our private communion, says Bhagavan, "Don'tbe angry, but admit me into your home, the home of freedom.Let me share your Kaivalya Mukti and now let us togetherreveal to all the world the operation of grace, the legitimate andactive union of man and God, now no longer a secret, private

93

affair of our own, but made public and open and accessibleto all who will sing, study and understand this hymn".

V - 48. \Jzu You destroyed me utterly.

V - 66. zufl BUQ You made me a madman.

V - 71. UQ You possessed me like a spirit andmade me mad.

You conjured me with magic powder, magic collyrium, youaimed your arrow at me and are devouring me alive.

You have enticed me as a spider catches a fly in its weband you are feeding on me.

Such are your wicked deeds done in secret which I havenow made public mhfl Efl \.

* * *An\ ! {fl Ex P] \PPU

PmiU Pkzx mhfl. zux Efl A

hPU Pszx GflU P.

Uv, b PhUS, uUS

Ch {h P] \P. A

zu zuh sk. B, Efl

Ch, {h Au[P BflPU

Tmk Q[Pkzvmhx, Gfl, Pfl

TQ ""Cx Phu. Gfl

Eflh miS, _uv miS Av.

{fl Eflh P Uv [S P \.

{ Jfl Ti, EP uS, Afl

\, uUS PhUS E

u \vh Jflu

kzx. Cu {h P], Au[P

P Q[PQmhx. C Ch

(An) i, Bux P

94

AUS Cx hP QmhU TiuQ

mhx.' '

\ 48 :& \ Jzu.

\ 66 :& zufl BUQ.

\ 71 :& UQ.

v i, v Gfl

UQ, Ex A Gflx Gv, Gfl Cx

Ehfl [SQ.

J ]v J Dz ufl ]UPx

} Gfl Efl \kzv, Gfl Ex Fs

BUQU PsiUQ.

C fl P] Ex Pl \P

{fl Cx Q[Pkzv mhfl

mhfl Efl \.

99. u uzu [S

u A At\.

Give me the essence of the Vedas which shines in theVedanta as pure awareness, O Arunachala.

cf. 19. Arunachala shines as Guru S JThere he is addressed as Christians pray to Jesus: "Remove allmy faults, convert me, make me worthy of your grace, andgovern me,"

Muruganar gives both interpretations : the advaiticidentity of Brahman and Atman to be realized through intellectualtraining by a competent Guru and the Christian experience ofthe bliss of being transformed and saved by a saviour as a resultof Karma and Bhakti.

* * *

95

An\ ! uzv y EnP J

uzvfl \zu GUS A.

JkP : 19& \. An\ S

JQx. ""S J'' A[S, Qx

H_{uh zvx An\

skQ. ""Gflh S[P }UQ, Gfl

, Efl AUSz uSvUQ Gfl Bsh''.

P Cu UP[P

AUQ.

(1) Bfl Jfl T Azu

Es J uSv u Sfl

A ] u

sk.

(2) Qx A P, Uvfl

P, J P , P

mk, Bu C Ax.

100. u zu zxA Si

zx Ghu At\.

(a) Take my words of abuse as words of blessing, treat myslander as praise, accept me as a subject of yoursovereign grace, keep me as your own and neverforsake me, O Arunachala.

(b) u () zu. Place your hand on myhead as a sign of blessing. Make and keep me as yoursubject. Do not abandon me, O Arunachala.

* * *A) u zu: An\, Gx

\P zxUPP, Gx

AyP Pa]P GkzxU P.

Gfl Ex Am]fl SiPP H,

96

EUP EP zxUP. J x

GflU Phu.

B) u () zu : An\,

Gfl B^vuS AhP Ex

P Gfl u . Gfl Ex

SiPP BUQ zxUP. Gfl

mkhu.

101. A B Afl G

AflU Pzu At\.

(a) As snow in water melts, let me dissolve as love in youwho is all love, O Arunachala.

(b) As snow in water kindly dissolve me in you, who is alllove, O Arunachala.

Afl as love; kindly. Snow is solid, water liquid, butin substance they are one. In name and form they differ. In truththey are the same. In the same way jiva and Siva differ inappearance and in degree of freedom and power. Both are innature and substance sat-chit-ananda. But jiva mistakes himselfas name and form and forgets his essential being as awareness-bliss. Even during sadhana, jiva is not different from Siva, asthe tenth man is always the tenth man even when he forgets tocount himself. v says :

Afl ] Cshfl A

Afl ]x AQ

Afl ]x Aufl

Afl ] Avu.

God is love and love is God. Man becomes God in themeasure of his love. Love is the mode of becoming and beingGod. Snow has the ego of shape. Water assumes the form ofthe vessel that holds it. Knowledge by being is love and this

97

love is bliss. In A, God showers grace on man below. InAfl, the love is mutual between two equals; the sense ofidentity is calmness and bliss.

* * *A) An\ ! usp B[Pmi CQ

ku Afl Efl {fl

AflPU Px kQfl.

B) An\ ! usp B[Pmi u

x, Afl }, Efl GflU

Pzx k.

Afl AflP, u x. B[Pmi

vh; usp vP. B Aih

Csk Jfl. , Ezv A

kQfl. Es A Csk Jfl.

Au , ], uzv, _uv

A, \Uv kQfl. Csk

C, Aih \z ]z Bu.

B, fl, ufl fl, Efl

uuP |zxU Psk, ufl C,

En Buzu x kQx. \ufl

x fl ]fl kv; uflU

PnUQh u, u\fl u\.

v TQ:&

Afl ] Cshfl A

Afl ]x AQ

Afl ]x, Au fl

Afl ] Avu.

Ph Afl, Afl Ph. Aflfl A

P ufl PhQfl. Afl Gflx Ph

uP , Phx BS. B[

PmiUS E Gfl APu Ex. usp Gu

98

zvzv Eu Au zvzvfl EP

Ax CUQx. bzvfl C Afl. Cu Afl

ufl Bu.

A Ph, R ufl

x.

Afl J | CUS Ch

Cx.

AUS, AflUS E Ah \u,

Bu.

102. AnGfl Gsnfl AmPso

mhflEfl

A u At\.

The moment I thought of you as Arunachala, you caughtme in the noose of grace. Can the net of your grace everfail to catch and hold its prey, O Arunachala?

Pso means gin, snare, noose to secure one captive. means a wide net spread to catch many victims. Gsn As soon as I thought of your Name. This thinking of your Nameis not only the cause of your abounding grace, It is also theconsequence of your grace. The net of your grace first caughtme by my foot and I thought of your Name. Now the Name, likea noose, has caught me by the neck and I am caught in the netof bhakti, am slowly being done to death by the noose of jnana.Afl A Aflu n[Q His grace draws ustowards Him and when we go near Him His grace, now moreactive, swallows us up.

mhx x The prey cannot escape thetiger's jaws. His grace brings us into the tiger's ken and his grace,like the tiger's mouth, is round our neck.

* * *

99

An\ ! {fl Efl An\ Gfl

|zu zvzv, } Gfl Ex

Afl _USU P izxU Psh.

Ex A x ux C izx

Czv zxU P Gux u?

Pso : , `a], _USU P. C

J ]iUP Eu.

P iUP k

AP .

Gsn {fl Ex {zu |zu Eh.

Cu Ex {zu |uP Pn,

Aufl Ex AhP A. Ex

A u Gx P ]UQx. Eh

Ex {zu {fl |zufl. Cx Au

{ J _USU P Gx Pzu izxU

Pshx, {fl Uv Gfl imk,

Cx b Gfl _USU P,

PkQfl.

Afl A Afl u n[Q Afl A

{ Afl DUQx; { A {[S

x Afl A AvPP \mk {

[Q kQx.

mhx x Cx fl

x u ix. Afl Ax {

fl Ps{UQS Cmka \Qx. Au A,

fl { Pzua _ Ex.

103. ]vzx Aha ]v Pmia

]mk Esh At\.

100

(a) As I thought of you and so got caught in the web ofyour grace, you like a spider held me tight andconsumed me, O Arunachala.

(b) Intending to trap me, you like a spider spread your webof grace, you imprisoned me and devoured me,O Arunachala.

]vzx when I thought of you or intending to trap me.

* * *

A) An\ ! {fl Efl |zuv Efl

A imhfl; } J ]v

Gfl CP izx ]zxmh.

B) An\ ! Gfl iuPP } J

]v Efl A ,

GflU Px \x [Qmh.

]vzx Efl |zu x Ax Gfl

iuPP.

104. AflkEfl {[P Aflu AflUS

Afl h At\.

Let me be a loving servant of the devotees of thosedevotees who hear your Name with love, O Arunachala.

Many hear, few utter, His Name.

* * *An\ ! Ex {zu Aflhfl PmS

AiPfl AiUS {fl J Afl

\PP Cvh A.

101

Afl {zuU Pm A{P, Ea\

].

105. Gfl w CflU Pzx}

G{ u At\.

May you live for ever, as the loving saviour of poor,helpless people like me, O Arunachala !

As the sun shines on the meanest of things, the grace ofArunachala brings joy and salvation to all. Bhagavan is equalto the highest God and also equal to the meanest mortal.

* * *An\ ! } Gfl fl H, Eu

P Aflhfl P PP

Gflfl u.

Gi `fl P A Pfl x

J _Qu, Ax An\zvfl A

AUS Qa], fl

[SQx. Pfl uU PhUS \; P

A US \.

106. GflS Aflu Cfl\P \Gfl

fl P At\.

Your ears once heard the sweet songs of those whose verybones melted in love of you. Let them now accept eventhese poor words of mine, O Arunachala.

Here again Bhagavan in all humility contrasts GflSCfl\ with fl. The songs of Sambandhar, Appar andManikkavachager are full of love and sweetness. My words areplain and simple. May your ears, O Arunachala, hear even thesemy poor words!

* * *

102

An\ ! J Pzv Eflhzv

Aflfl Sv AflP i

G EUPUTi C hP

Ex PxP Pmh. Cx, A

Gflh C \P HU

Pmk.

C[S Pfl GflS Cfl\hfl Jmk,

kzv fl G Pz uhfl T

Q.

""\u, A, oUP\P CPfl

hP Afl, C |x.

Gflh \P Pa] G.

An\, Ex PxP Cu C \P

PmPmk !' '

107. u fl\ {fl\

zu Chfl At\.

Mountain made up of patience, bear with my poor words,accept them, if you please. Do as you will, O Arunachala.