Ari-varu giri-yena amar-darum
amma
adi-saiyam
idan-cheyal ari-vari darkkum
Ari-varu siru-vaya
dadu-mudal Aruna
chala-migap
peri-dena ari-vini langa
Ari-gilan adan-porul
adu-tiru vanna
malai-yena
oru-varal ari-vurap pet-trum
Ari-vina maru-luru
taru-gini lirkka
aru-gurum
ama-yami dacha-lama
kanden 1
1. Ah! What
a wonder! It (Arunachala)
stands as an insentient [2] Hill.
Its action is mysterious, past
human understanding. From the
age of innocence it had shone
within my mind that Arunachala
was something of unsurpassing
grandeur, [3]
but even when I came to know
through another that it was
the same as Tiruvannamalai, I
did not realize its meaning.
When it drew me up to it,
stilling my mind, and I came
close, I saw it (stand)
unmoving.[4]
Kanda-van evan-ena
karut-tinul nada
kanda-van
indrida nindradu kanden
Kanda-nan endri-da
karur-tezha vilai
kandi-lan
endri-da karut tezhu maren
Vin-didu vilak-kidu
vira-luru vonar
vindi-lai
panduni vilak-kinai yen-dral
Vindida dunni-lai
vilak-kida vendre
vin-dalam
achalama vilan-gida
nindrai 2
2. "Who is
the Seer?" When I sought
within, I watched what
survived the disappearance of
the seer (viz. the Self). No
thought arose to say, "I saw",
how then could the thought "I
did not see" arise? Who has
the power to convey this in
words, when even Thou
(appearing as Dakshinamurti)
couldst do so in ancient days
by silence only? Only to
convey by silence Thy
(Transcendent) State Thou
standest as a Hill, shining
from heaven to earth.
Ninnai-yan uru-vena enniye
nanna
nila-misai
malai-yenum nilai-yina nidan
Unnuru aru-vena vun-nidin
vinno
kura-vula
galai-darum oru-vanni yokkum
Unnuru vuna-lara vunnida
munnir
uru-saru
karai-yuru ena-vuru voyum
Ennai-yan arivura ennuru
vere
dirun-danai
aruna-van giri-yena
irun-doi 3
3. When I
approach Thee regarding Thee as
having form, Thou standest as a
Hill on earth. If with the mind
the seeker looks for Thy
(essential) form as formless, he
is like one who travels the earth
to see the (ever-present) ether.
To dwell without thought upon Thy
(boundless) nature is to lose
one's separate) identity like a
doll of sugar when it comes in
contact with the ocean' (of
nectar) and when I come to realize
who I am, what else is this
identity of mine (but Thee), O
Thou Who standest as the towering
Aruna Hill?
Irun-dolir unai-vidu
tadut-tidal deivam
irut-tinai
vilak-kedu tadut-tida lekan
Irun-dolir unai-ari
vurut-tidar kendre
irun-danai
madan-dorum vida-vida vuru-vai
Irun-dolir unai-yari
gila-reni lannor
iravi-yin
ari-varu kuru-dare yavar
Irun-dolir iran-dara
enadula tond-rai
inai-yarum
aruna-ma malai-enu
maniye 4
4.
To look for God ignoring Thee
who art Being and Consciousness
is like going with a lamp to
look for darkness. Only to make
Thyself known as Being and
Consciousness, Thou dwellest in
different religions under
different (names and) forms. If
(yet) they do not come to know
Thee, they are indeed the blind
who do not know the sun. O
Arunachala the great! Thou
peerless Gem, abide and shine
Thou as my Self, One without a
second!
Mani-galir
sara-dena uyir-doru nana
madan-dorum
oru-vana maru-vinai nidan
Mani-kadain dena-mana
mana-menun kallin
maru-vara
kadai-yanin aruloli mevum
Mani-yoli yenap-piri
doru-porul pattrum
maru-vura
lilai-nizhal padi-taha tinvin
Mani-yoli pada-nizhal
padi-yumo unnin
maru-porul
aruna-nal olimalai
yundo 5
5. As the
string in (a necklet of) gems,
it is Thou in Thy Unity who
penetratest all the diversity of
beings and religions. If, like a
gem when it is cut and polished,
the (impure) mind is worked
against the wheel of the (pure)
mind to free it of its flaws, it
will take on the light of Thy
Grace (and shine) like a ruby,
whose fire is unaffected by any
outward object. When a sensitive
plates has been exposed to the
sun, can it receive impressions
afterwards? O benign and
dazzling Aruna Hill! Is there
anything apart from thee?
Undoru poru-lari
voli-yula meni
ula-dunil
ala-dila adisaya shakti
Nin-dranu nizhal-nirai
ninai-vari vode
nigazh-vinai
chuzha-lilan ninai-voli yadi
Kan-dana nizhar-jaga
vichit-tira mullun
kan-mudal
pori-vazhi puratr-tumor chilla
Nin-dridu nizhal-pada
niga-rarut kundre
nin-dridra
chen-drida ninai-vida
vindre 6
6. Thou art
Thyself the One Being, ever
aware as the self-luminous
Heart! In Thee there is a
mysterious Power (Sakti). From
it proceeds, the phantom of the
mind emitting its latent subtle
dark mists, which, illumined by
Thy Light (of Consciousness)
reflected on them, appear within
as though whirling in the
vortices of prarabdha, later
developing into the psychic
worlds and are projected without
as the material world and
transformed into concrete
objects which are magnified by
the outgoing senses and move
about like pictures in a cinema
show. Visible or invisible, O
Hill of Grace, without Thee they
are nothing!
Indra-ham
enu-ninai venir-pira vondrum
indradu
varai-pira ninai-vezhil
ark-ker
Kondra-ham udi talam edu
vena vullazhn
dulattavi
suri-noru kudai-nizhar kove
Indra-ham pura-miru
vinai-yiral janmam
inbutun
biru-loli enun-gana idaya
Mandra-ham acha-lama
nada-midum Aruna
malai-yenum
elai-yarum aruloli
kadale 7
7. When there
is not the I-thought, then there
will be no other thought. Until
that time, when other thoughts
arise, (asking) "to whom?" (will
call forth the reply) "To me."
He who pursues this closely,
questioning "What is the origin
of the I?" and diving inwards
reaches the seat of the mind
(within) the Heart, becomes
(there) the Sovereign Lord of
the Universe. [5]
O boundless Ocean of Grace
and and Effulgence called
Arunachala, dancing motionless
within the court of the Heart!
There is no (longer any) dream
of such dualities as in and out,
right and wrong, birth and
death, pleasure and pain, or
light and darkness.
Kada-lezhum
ezhili-yal pozhi-taru nirdan
kadal-nilai
yadai-varai tadai-seyi nilla
Dudal-uyir unil-ezhum
unai-yuru varaiyil
urupala
vazhi-galil uzha-linu nilla
Didaveli alai-yinu
nilai-yilai pullu
kida-nila
mala-diai varu-vazhi chella
Kada-nuyir varu-vazhi
sendrida inba
Kada-lunai
maru-vidum Aruna-bhu
darane 8
8. The waters
rise up from the sea as clouds,
then fall as rain and run back
to the sea in streams; nothing
can keep them from returning to
their source. Likewise the jiva
rising up from Thee cannot be
kept from joining Thee again,
although it strays into many
paths on its way. A bird (which
rises form the earth and) soars
into the sky can find no place
of rest except the earth. So
indeed must all retrace their
path, and when the jiva finds
the way back to its source, it
will sink and be merged in Thee,
O Arunachala, Thou Ocean of
Bliss.
[1]
i.e. those who are ever-intent on
gaining wisdom.
[2]
The adjective also bears the
meaning eradicating (objective)
knowledge.
[3]
To view Chidambaram, to be born in
Tiruvarur, to die in Benares, or
merely to think of Arunachala is
to be assured of Liberation.' This
couplet is commonly known in the
Brahmin households of South India.
[4]
Alternatively: I realized that It
meant Absolute Stillness.
[5]
Literally: The Sovereign Lord
under the shade of a single
umbrella.
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