What does Arun Udayam mean?
How is the body the vast divine light?
The Golden Council of Supreme Knowledge Gurukulam’s Wisdom Discourse – 76
Disciple of Sri Sri Paramahamsa Sundarananda Maharishi
Dr. Rudhra Shivatha,
Brahmajnana Gold Council Gurukulam, Salem.
Long live the Guru, Guru is the support, Guru is the refuge. We bow down touching the holy feet of our omnipotent true Guru, Sri Sri Paramahansa Sundarananda Maharishi, and begin this discourse. Today, the topic we are going to discuss is “What is the significance of the dawn of Arun? How does our body transform into the great cosmic light?”
Oh…..m Oh…..m Oh…..m
May all living beings live happily!
Thiruchitrambalam! Thiruchitrambalam!! Thiruchitrambalam!!!
What does Arunodhayam mean? It is the sunrise – also called Adithyan Udhayam. Aruna + Udhayam = Arunodhayam. Arunan means the Sun. Just as darkness vanishes from the universe when Arunan rises, all our inner illusions will completely disappear when the Sun rises within us. All living beings in the world are greatly benefited by Arunodhayam. What suits the universe also suits our body. This is because both the cosmic philosophy and the physical philosophy are made of the five elements.
Just as the sun rises in the universe, the sun must also rise within our body. Only then will the darkness within us vanish. Our ignorance – the lack of knowledge – will dissipate, and the true nature of the elements will be known. The following verse affirms this.
The Vedas say this. Let’s lend an ear to it. Come on.
The one who commands the sky, infuses life into beings, himself
“The blemish-free light, providing mallai, grows among people”
She alone bears the light with her magnetic power
(The Rig Veda – Ashtaka-1, Adhyaya-6, 11th Verse)
That is, the darkness-dispelling Sun’s magnetism, and Ushai, who dispels the darkness present in the sky, she awakens all beings from their sleep, drives away the self-concealing darkness, and overcomes the time structures created by humans (such as Krita Yuga, Treta Yuga, Dvapara Yuga, and Kali Yuga), and shines with her own radiance.
Yugam (Era) is a measure of time. The Sanskrit term “Swasaaram” is interpreted as sibling relation. Night and dawn are considered siblings. However, Sayana interprets “Swayameva Saantim Nisham” as that which dispels the night. “Chaaran, Jaranraathrae: Jaayithu: Sooryan” refers to the sun that causes the night to disappear, according to Sayana. Sayana is also known as Vidyaranya.
In our body, what is referred to as Arunan is essentially the pure substance known as Siva, which is the essence of “uṟṟa aakaiyin uṟuporuḷ” (the core essence of the fundamental entity). This is also referred to as Nandi Light – Immaculate Light – Immaculate Fullness – Immortal Vowel Sound (Amara Aikaram). The following authoritative texts clearly elucidate the nature of the shining Siva, known as the Red Sun, within our body.
“Today, for you, the grace will dispel the darkness from the heart”
Like the rising sun
I thought of your nature, standing steadily without distractions.
Without you, there is nothing else.
Lord Shiva, who resides in Thiru Perunthurai
You are not one, but there is nothing other than you.
Who can understand you? (Temple Hymn – 7)
Proverb: This is a verse from the sacred text, Thiruvasagam, which reveals the knowledge of the divine. A scholar considers this verse to be the heart of Thiruvasagam. As my soul gradually broke free from the triad of worldly impurities, it ascended higher and higher, wearing away bit by bit, ultimately reaching the state of liberation. In that state, I exist forgetting this world and myself, without knowing, desiring, or experiencing anything else. O Paramashiva, who resides in the beautiful heart cave of Thiruperunthurai! In that state, I experience and immerse in you with true realization, surrendering at your holy feet. Then, realizing it was the time you bestowed your grace upon me, you removed the darkness of my ignorance’s impurities with the radiant beams of your immense divine grace, just like the ascending sun’s rays at dawn. Because of this, I have understood through true realizations that no other thing can be the true reality except you, and that this realization is due to your divine grace and not through any means of intellect or present circumstances. How can I extoll the boundless compassion with which you bestowed your divine rays upon me! Even though you are not an object among the things of this world, there is nothing in this world without you. Is there anyone who perceives you in this manner? No, they must say there is not.
Knowledge of Reality: As soon as the sun is seen, all the darkness flees and disappears. Light has the nature of driving away darkness. The three impurities prevent us from attaining knowledge and continue to nurture the ignorance within us. When the two sacred feet unite with the great sacred feet, or when the Apana Vayu (one of the vital airs) reaches the peak of Pranava, it is then that Shiva, residing in the upper chamber of the Chidakasha, will manifest as the light of grace. By that light of Shiva, the three impurities will be burnt away and destroyed. None but you can burn away the darkness of ignorance caused by these impurities, which is why it is said: “Like the sun that rises dispelling darkness, your nature alone stands, and none other can do what you do.”
When I engage in the meditation of divine knowledge, my mind reaches a state of absence due to the connection with the holy feet. At that moment, I understood that there are no thoughts or mind. This is what is meant by “I contemplated without contemplation.”
Through rigorous penance, the seekers enter the whirl-center of the divine feet, then proceed into the Vajra Nadi, followed by the Chitrini Nadi, and further into the Brahma Nadi. When they reach the essence of life’s radiance, the impressions of ignorance accumulated in the three impurities are gradually worn away, atom by atom. Only after this process do the divine arts within the life vessel emerge and manifest. This is what is meant by “Having gone and gone, worn and worn away at the atomic level, they unite with the eternal abode of Shiva,” as said by the sage.
When God remains alone, He appears as light without form. When united with truth, He appears with form. Therefore, it was said, “You are not one, but there is no one but you.”
Only the seekers of wisdom who engage in the practice of the transcendental knowledge (Brahmajnana) can experience the above transcendental experiences and true realizations through their direct perception; they have experienced and will experience them. This is what was meant by the saying, “Who indeed can perceive you?”
This is what the following Thirumanthiram says. Let’s look at it, come on.
Blinded fools who see with eyes on their face
To see clearly within is true bliss.
If you ask to describe happiness, how can one describe it?
(Thirukkural 2944)
Similarly, as a mother cannot describe the joy she experiences with her husband to her daughter, it is equally challenging to encapsulate in words the immense bliss a beloved wife experiences when united with the divine husband. Vallalperuman, having merged joyfully with the divine through his sacred mouth, has graciously explained that state of grace to us through his songs. Let’s immerse ourselves in that profound union of wisdom. Come, join in.
Graceful Light, Radiant Grace, Sacred Light of Shiva,
Sweet Nectar of Grace, Fulfillment of Grace, Embodiment of Grace,
Dispelling darkness, taking full residence in my heart,
My wisdom, my life, my dearest confidant,
Clear of confusion, gem of knowledge, incomparable treasure,
The dancing lord of the divine hall, for me,
Granting clarity, sacred lord, embodiment of wisdom,
Divine sovereign, accept my deeds and words. (1)
Cool shade that brings comfort,
The fruit ripening in the shadow.
The sweet water seeping through the stream,
The fragrant flowers blooming in the gentle waters.
The delicate breeze wafting on the stage,
The bliss resulting from the soft wind,
The benefit achieved in the joy.
O bridegroom, who adorned me with the garment.
Without melting, from my tongue
You give a heavy sweet taste like a sugar cane
You came swiftly and removed all my sorrows, grace nectar
True grace, shining like a light
Merging with my body, quickly becoming a golden body,
Enduring and increasing grace mystic, true essence
Draw me to you, fulfill the marriage, perform the universal dance, king
With joy, wear the garland of words I crafted.
O eye that guides to the destination, in my eyes,
Immixed fragrance in the fragrance, merged light in the light,
Shiva, who shines as the life of all lives determined by fate,
Flickering flame that glows in the hands of true realizers.
So far, we have listened to the divine poetry sung by Valluvarperumaan. Shall we now listen to our Manikkavasagar singing, melting with devotion?
Melting and melting inside my heart
Shining as the supreme lotus feet
O Shiva residing in the great sacred place of Thirupperundurai
The endless sky, the body of water, the wildfire
The form that is carved, delighted with you
Directly perceive and realize today itself. (Temple Hymn – 6)
Prose: O light that emerges as my holy feet melt, constantly yearning for your divine grace! You, who possess the sacred feet that resemble the red lotus flower shining on the heads of the immovable ones in the heavens! Supreme Lord residing majestically in Thirupperunthurai, the beautiful Pranava cave! You, who are both the five elements of space, water, earth, fire, and air, pervading everywhere, and also beyond them, concealing yourself within these elements as a form of grace! Right now, I am overjoyed to see you clearly and revel in bliss.
Gnan Meipporulurayi: The elemental forces (pancha boothas) present in the gross form in the human body are hidden in the subtle body. Therefore, it is said that the subtle body is an unparalleled body, as mentioned, “It is the perennial sky, water, earth, fire, not as legs, but a hidden form.”
Since He is the one who formed the arts that serve as the foundation for the five elements, and since that form is not easily perceivable, it was said, “That hidden form over there.” As it refers to the divine aspect, it was said, “The same form.”
Experiencing happiness by seeing Shiva with one’s divine eyes in the holy embodiment is what he meant by saying, “See you with my eyes today itself.”
“Residing in the lotus of the heart, whoever partakes of the divine food, that fire remains in the sky as the radiance of the sun and attains the name of Time (Kaala), devouring all beings as nourishment unseen to the eye… Brahman is both manifest and unmanifest. The manifest form is unreal; the unmanifest form is real. This is Brahman. That same radiance is the sun. Whatever is radiant is the sun. This sun is the soul known as ‘Om.’ That sun made itself into three forms: Om comprises three syllables (A, U, M). These are the three syllables and their parts. Through these, the universe is integrated in a crisscross manner (like the fibers woven in fabric). The sun proclaimed, “This is ‘I’.” Meditate on this Aditya as Omkara. Merge your soul with the sun. Unite the soul in the sun and the sun in the soul, becoming one. This concept is also discussed in the Chandogya Upanishad (1-5).
Ashtakam 3, Chapter 7.
336 (40) Mandalam – 4, Anuvagam – 3, Suktam – 8, Verses – 5.
The one who is seated amidst the radiance
If you need further assistance, feel free to ask!
“Vasu won the intermediate heaven”
“A person who wishes to be free from harm, Hoda Vethi”
The recipient of integrity and respect, who dwells among men.
The one who reaches the best place, truthfulness
The one who is born is a true witness to enlightenment.
Title: The Omnipresent Hamsa
He, who resides as the Sun in the radiant spaces,
He, who resides as the Air in the atmosphere,
He, who resides as the sacrificial Fire in the sacred altar,
He, who resides among humans in the form of consciousness,
He, who resides in the glorious solar realm,
He, who dwells in the essence known as Truth,
He, who dwells in the vast sky,
He, who is born in water (as Vadavagni),
He, who is born among cows (in the form of rays),
He, who is born in the essence of Truth (accepting Truth, Sacrifice, Order, Destiny, or Brahman),
He is indeed the very embodiment of Truth.
Description of the Essence of Brihadaranyaka Upanishad:
May my speech be rooted in my mind. May my mind be rooted in my speech. May Brahman reveal Himself to me. May my mind and speech help me understand the truths of the Vedas.
I asked you not to abandon me. Let day and night continuously be devoted to education. I believe it to be true. I am speaking the truth. Let that truth protect me. Let it protect the teacher, protect me, and protect the teacher. Against the primordial divine, primordial physical, and primordial demonic confusions, let peace prevail. Om Shanti, Shanti, Shanti.
Om. May He make both of us (the teacher and the taught) enjoy the great bliss of liberation. Let us both strive to find the true meaning of the Vedic scriptures. May our learning be fruitful. May we never quarrel with each other. Om Peace, Peace, Peace.
That is complete. This is complete. From completeness, completeness emerges. When completeness is taken away from completeness, what remains is still completeness. Om Shanti, Shanti, Shanti.
May the strength of my limbs, speech, breath, eyes, ears, and all my senses grow robust. All are manifestations of the Brahman of the Upanishads. May I never reject Brahman. May Brahman never forsake me. May our bond be everlasting. May the virtues extolled in the Upanishads take root within me. May they dwell in me. Om peace, peace, and peace.
Om. Revered ones, may our ears hear auspicious things. Let us see what is good. We shall sing your praise, and live the allotted days of our lives in complete health and strength. Indra, praised in the Vedas, Bhushan, the knower of all, Tarikshya who protects from all evils, and Brihaspati who preserves our spiritual radiance, may they grant us prosperity in our Vedic studies and in practicing the truths contained within. Om Shanti, Shanti, Shanti.
May the one who is supreme in the Vedas and greater than the nectar within them, the Lord of all, grant me wisdom. May I be adorned with knowledge of Brahman, which leads to immortality. (For meditating on Brahman,) may my body be strong and full of vigor. May my tongue always utter pleasant words. May I be able to hear much with my ears. You are the consort of Brahman who is concealed by the world’s illusions (and not revealed by shallow intellect). May I never forget what I have learned. Om Shanti, Shanti, Shanti.
Greetings. Let my mind and all these (body, senses, vital energies, etc.) be well and good. Om Shanti, Shanti, Shanti.
I am the one who destroys the tree (worldly life). My fame is as high as the peak of a mountain. Essentially, I am as pure as the sun. I am the elevated treasure. I am all-knowing, imperishable and eternal. This is the realization of Trisanku. Om Shanti, Shanti, Shanti.
I seek refuge in Him who is praised and sung by the Vedas, the creator of this universe, with firm faith and confidence that my intellect will shine with divine wisdom. Om Shanti, Shanti, Shanti.
May the Sun (Mitra) be good to us! May Varuna do good for us! May the Sun (Aryama) be good to us! May Indra and Brihaspati do good for us! May Vishnu, who is endowed with great progress, do good for us! Salutations to Brahma! O Vayu, salutations to you, indeed you are the Brahman visible to the eye! I shall declare you as the visible Brahman; I shall call you the righteous one! I shall call you the truth! May he protect me! May he protect the teacher! May he protect me! May he protect the teacher! Om peace, peace, peace.
- Rig-Veda: Aitareya Upanishad: “Prajnanam Brahma – Pure consciousness or knowledge is Brahman.” Knowledge or otherwise acute perception is the ability to see, hear, feel, discern, taste, or dislike. This singular intelligence, found in all living beings including gods, humans, and animals, is verily Brahman. This statement explains the purpose of initiation and is related to experience. It elucidates the nature of Brahman. Atma is Prajna or pure consciousness, the essential self of a human. The statement is known in various ways, such as Anubhava Vakya, Prayojanapara, Swaroopa Bodha, or Lakshana Vakya.
- Yajur-Veda:- Brihadaranyaka Upanishad: “Aham Brahma Asmi – I am Brahman.” The intention of Ambikai (the Goddess) is mentioned here. The word ‘I’ refers to the complete Paramatma (Supreme Soul) that resides in this body as a medium of knowledge and as a witness to the intellect. The word ‘Brahman’ refers to the Supreme Self. The word ‘Aham’ indicates their identity. This statement is called Abhyasa, Vishayapara, or Anubhava Vakya in various contexts.
- Sama Veda: Chandogya Upanishad: “Tat Tvam Asi – You are that.” This explains the connection between the part and the whole. The existence without a moment, without form and name, is indicated by the word ‘that.’ The entity or truth behind the listener’s (disciple’s) body and senses is indicated by the word ‘you.’ The term ‘art’ refers to their identity. That identity must be experienced. This statement is referred to in various ways, such as instruction or relational statement.
- Atharva-Veda: Mandukya Upanishad: “Ayam Atma Brahma – This self is Brahman.” The direct realization of self-luminosity is indicated by the word ‘this.’ From ego to body, that which resides behind everything is called ‘Atman.’ The word ‘Brahman’ refers to that vast truth which is self-illuminating and present behind the entire universe. This realization proclamation grants the knowledge of Brahman. This experiential teaching statement reveals the inner self-awareness or the direct consciousness of the inherent self through meditation. This proclamation is called by various names such as darshana or vidhi vakya, adhikaripara or aparoksha anubhuti vakya.
There exists a God, who embodies the forms of Rig, Yajur, and Sama Vedas. In the first part of the day, He stands as the form of the Rig Veda. In the middle part of the day, He assumes the form of the Yajur Veda. In the last part of the day, He shines radiantly as the Sama Veda, along with the Atharva Angiras. Just as honey is famously the cause of joy for humans, similarly, the Sun, which provides happiness to the gods like Vasus and others, also bestows the fruits of all deeds. The Sun in the form of honey always shines brilliantly. This sun in the form of honey radiates with five lights: blood, semen, black, intense black, and hidden. Correspondingly, the forms of blood and others represent the five types of Vedas: Rig, Yajur, Sama, Atharva Angiras, and Upanishad. These are combined by five types of Vedic hymns. The bee, which represents the eye of the world, attains the essence in the form of mantras from flowers and merges it with the solar honey, which is the fine, meritorious essence of deeds like sacrifices.
There are many such authoritative Upanishads available. Due to the extensive nature, this much about the Upanishads is sufficient to conclude for now.
Opening the door to behold the dawn in our body’s abode is what opening the inner self means – renunciation. Renunciation and pursuit are one and the same. What does pursuit mean? It means removing the veil of illusion – unveiling the cover – opening the door – opening the secret door. By opening the door, one reaches the virgin forest – attains the virgin forest which is the five forests. This is what the true Vedic scripture advocates.
Only by reaching the sacred forest can the dawn be witnessed – the supreme entity called Siva – the light of Amalnandi can be seen. The hidden Siva – the enclosed Siva can be seen. This is what is meant by seeing God.
What is the benefit of this? Who can fully articulate its greatness and grandeur? The following authority will clearly elucidate this truth.
No one knows it by opening and reading a manuscript.
Grandma opened the box immediately. (Thiruvalluvar Muni)
There is a fruit with a mature blossom.
The bird that entered cannot eat.
With a bow and arrow, when shot through and loudly scattered
You can attain the eternal truth(Sivagam)
Rushed on the dam with two legs
Time is also not there, the door will open
Wisdom dispels the veil of ignorance.
Bal also becomes Paranthandi’s command (Thirukkural).
“What is this? This is the grace of the Lord’s skill.”
Boldly disregarding known advice as if unaware, the child.
“Having said, forgetting and confidently not knowing”
If you reach the virgin forest, you can see the deer.
Those who have seen it will see nothing else, believe it, my friend. (Thani Paadal)
By the above mentioned mandates, those who have opened the door and attained the hidden forest called Maraikaadu – those who have thereby seen the red sun called Siva – should realize that the obliteration of disease, old age, death, and rebirth to attain eternity is strongly reinforced by divine grace.
“Isn’t it our esteemed Thirumoolar who commanded ‘Para Nandi Aaniyae’? This is the truth of the Vedas. Those who fall into the wrong path mentally, not knowing this, and think they can attain eternity or get divine salvation after the body perishes – what can we call their ignorance?” Everyone may easily say that darkness will disappear if the sun rises. Making the sun rise is not easy. This endeavor must be achieved through the spiritual practices blessed by a true Guru, by the “hand key,” the “fire hand,” and through genuine discipline. Only when the sunrise happens will the inner darkness known as ignorance be dispelled – one will gain the ability to perceive everything as it really is – the eye of wisdom will be opened. Without attaining this, we cannot truly know anything. Without obtaining this inner light – the central sense – the inner eye, we are all blind – ignorant.
In the darkness, the person who mistook a rope for a snake and ran away in fear gains clarity and joy once the sun rises and reveals it to be just a rope. Similarly, only when the dawn of enlightenment arises within us do we realize the nature of illusion. Getting caught in the trap of ignorance, wondering “How did illusion come about? Is it real? Is it unreal?” and engaging in such futile debates due to limited knowledge, one cannot achieve the truth and elevate themselves. It is not possible. Arguing out of ignorance and achieving nothing but confusion, there is no benefit.
The one who has realized the dawn within themselves, the one who has seen – conquered – and subdued illusion; can be said to have conquered fate – conquered time. Only after achieving this dawn can we have the strength to critically analyze situations. This dawn is the Guru’s vision – realizing the Guru within us. For achieving this dawn, true devotees strive for many years. Can the sufferings they endured be measured by our thoughts, words, or actions? The following references clearly elucidate this strength.
Tiruvasagam
The sweetness of the sugarcane that attracts the honeybee
“The king looked at the deer and said”
“I am nurturing the body.”
I shall perish, oh life, indeed(Tiruchatakam – Athmasutthi, verse 8)
The Lord of the great temple, who has no enmity
An immense unmatched joy will come
Wipes away sorrow, our Lord
“A seed on bare ground”
You showed the way to Kazhukundram. (Thirukazhukundram-1)
Proverb: Just like the rain that falls uniformly without distinguishing between the virtuous and the wicked, you, who shower grace according to the deeds of individuals, are impartial! O Paramashivara, who dwells in the beautiful and grand path of Thirupperunthurai! You eradicate the sufferings completely for those true devotees who speak only of your holy names, and manifest as incomparable bliss! The seed of birth, which inherently does not dry up its moisture, stays unsprouted due to delusion, and after making me accept my dual deeds, you came and showed your unmatched divine form at Thirukkalukuntram, the peak of the sacred Pranava Hill, to remove my suffering and stabilize the longevity of my body.
The Essence of Wisdom: Exposition
– Pinaiku = Closeness, conflict; disparity,
– Inakku = Derivative of “Inangu,” meaning to unite, join, compare,
– Unakku thal = Wilting, drying, withering,
– Viththu = Seed,
– Meil Vilayamal = Without manifesting,
– Or = Having a unique characteristic,
– Kazhuvu = The bird associated with indicating lifespan,
– Kundru = The sacred hill of Pranava,
– Kanakku illa = Boundless.
Since all the objects of knowledge remain in the core form of the divine feet and those objects of knowledge are vast and expansive, they called it “the conflict-free great place.”
When the aspirant engages in the meditation of Brahmajnana, divine forms of wisdom will emerge and stand from the cave of Pranava within him. The aspirant will behold these visions while remaining fully awake, which is what is referred to as “Incomparable bliss will come.”
If the aspirant has learned to perform the steadfast austerity well, there would be no difficulty in taking him to unite with the divine feet in the great state. In that state, there would be no need for him to open the cave of Pranava; this is what is referred to as “without divergence.”
The spiritual vision attained by the devotee through the austere practice of “Sudarazhi” was referred to by the phrase, “Only bliss will come.”
In the penance of supreme knowledge, the three impurities burn and get destroyed, thus “suffering itself gets wiped away,” he said.
With a nature devoid of decay, he said, “A seed that is not in you.”
The semen and sound should only be used for creation. However, humans have squandered this precious knowledge on passions and desires. If these cells are transformed from lust and desire into pervading and transcendent states through penance without destroying them, good deeds will yield and lead to God, as mentioned, “When the vices cease without propagating on the seed.”
The Bindu and the Nada combined and manifested.
The beginning and the end, and the great hymns
Sivogam that leads to enlightenment is attained through discipline (Thirumoolar.1969)
Please closely examine the said Thirumandiram hymn.
The form of Shiva continually transforms into countless shapes and forms, which is why it’s referred to as “Innumerable Divine Forms.”
Manickavasagar mentions that the term “eagle” had already been described in the Ramayana as Jatayu and Sampati. The word Jatayu is used to denote the lifespan of the body. The state of transcending the lifespan of the body through the supreme wisdom of penance is known as Chiranjeevi state. This supreme wisdom called Chiranjeevi (immortality) is what the ancient Tamil Siddhars (saints) have given to this world as Brahma Gnanam (divine knowledge). The wings of Jatayu were cut by Ravana, who possessed ten heads, symbolizing the mind. This signifies the end of life; cutting represents the final stage of life. Once life ends, we are unable to do anything and become lifeless, do we not? However, for Jatayu, each day the wings grow back, and one day he attains the strength to fly again. This is the Chiranjeevi state. Similarly, the eagle that tears and eats the muscles of the human body has been depicted as the bird that brings an end to human life. Referring to the eagle residing on the Pranava hill of the divine feet, he said “in the hill of the eagle” .
These scriptures all pertain to the vision of the guru, who is like the dawn of enlightenment. This itself is the pure first step; the threshold to liberation. Externally, as a sign of the dawn breaking, sounds such as birdsong can be heard. Similarly, internally, these sounds will be heard.
“Listen to the wise words from the sages that say, ‘The sound from within echoes endlessly.’”
Upon opening the dark chamber, in the vast hall
where the lofty divine flowers are in bloom,
with ecstatic resonance, voice unwavering,
inner echoes of wisdom spreading,
the wise ones imbibe the nectar of knowledge, deeply.
The sounds continuously resonate in the Shiva’s abode, thus it is imperative for those who reach this Shiva’s abode to hear them. When the internal dawn, indicative of divine awakening, manifested within him, Manikkavacakar consecrated the sacred hymn ‘Tirupalliyezhuchi’. The following divine verses clearly illustrate this truth.
The cuckoo sang, the hen clucked.
Ovin Dharagai
Light, light of dawn
God, show me the path to your auspicious feet.
O great Shiva, residing in the grand Tirupperunturai!
Oh Lord, please wake up and bless us with your presence. (Thiruppalliyezhuchi-3)
Proverb: “Oh Lord Shiva, who is seated in the beautiful sacred place of Thiru Perunthurai, who is hard for anyone to comprehend, who graciously comes with ease and blesses us, your true devotees! The lovely forest cuckoos are singing to signify the dawn. The roosters are crowing to indicate the break of day. Other types of birds are also chirping away. Conchs are sounding their notes. The starlight that paints pictures is glittering in the sky. The light of the dawn has begun to come upon the earth. Our Lord, wake up from your slumber and show us your good divine feet, which release us from the cycle of birth, filled with the heroic wisdom that bestows divine goodness upon us with love.”
Jñāna Meypporuľurai:
Kuṟuku = Bird.
Tārakai = Star.
Naltaaļ = A leaf that grants the good of cutting off rebirth and giving liberation.
Oruppaṭukiṉṟatu = Appears. For ‘viruppoṭu namakku’ it means ‘so that we have a desire for it,’ and thus it is sometimes concluded with ‘oruppaṭukiṉṟatu.’ He envisioned the future place at Thiruvadi as a koel. As a result, since the sound that emanates from there is like the song of a koel, he referred to the koels living in flowering gardens as “Poonkuyil” (flower koel).
At the base of the Pranava cave, the apana vayu (downward-moving life force) resides. When these transition from a liquid state to a gaseous state through intense austerity (tapas), a sound emerges there. It will resemble a slight thunderclap. When the apana vayu in its gaseous state reaches the peak of Pranava and merges with prana (life force), the Pranava manifests its artistic expressions. At that moment, another sound emanates. The nature of this sound is described as resembling the noise made when chickens flap their wings vigorously, hence it is said, “The crowing of a rooster.”
The learned ones said, “As Apana and Prana converge at the pinnacle of Pranava, its artistic combinations continue to produce sounds and remain flying in the cosmic principle of Chidakasha.” At that time, the sound of ‘M’ resonated throughout the universe just like the sound of a conch shell, and it was mentioned as, “the conch sounded”.
“The lights of the stars embedded in the divine footprints created beautiful paintings, so it was called ‘Painting Star Light’.”
The author mentioned that all the lights emanating from the divine feet ultimately converge at the peak of the Pranava, saying, “Light converges at dawn.” The aforementioned actions are all the experiences of wisdom and spiritual practices that occur within the practitioner during the Sudarazhi Tapas (penance). Only through the Sudarazhi Tapas does the Apana Vayu (a type of vital air) reach the state of vapor and, with the help of the Amuda Kaatru (a divine wind), ascend to the peak of Pranava (a sacred sound or symbol). Without the assistance of the Amuda Kaatru, Apana cannot reach Pranava. The time when the Amuda Kaatru arrives is the same early dawn when cuckoos, peacocks, hens, other birds, and the whole universe awaken. That is why Manickavasagar sung these Thiruppalliyezhuchi hymns at the time when the Amuda Kaatru arrives each day, declaring that one should perform wisdom practices and see the divine feet of Shiva to merge with Him, saying, “With desire, show us the good and sacred feet of Deva,” invoking the sacred presence of the divine.
Deva – Deity. Cheri – Near. Thaalinai – United divine feet. Lord Shiva manifests easily to those who practice supreme knowledge of penance (Brahmagnana) and remains obscure to those who do not. This is what is meant by “Yaavarum arivariyaai emakku eliyaai” (meaning “Too difficult for everyone to understand, but easy for us”).
By adopting appropriate virtues and practicing spiritual disciplines (Brahman Knowledge), one sees the signs of dawn within oneself, hears the sound of the Vedas in the form of the cosmic sound, and thus feels the presence of the Divine. Manikkavachagar’s prayer “Our Lord has risen from slumber” is clearly evident from the aforementioned authorities. It is only after the dawn that the right time for performing genuine service comes.
“Great Lord of Thiruperunthurai, reside in the heart of this maiden.”
Let’s ask what will engage me
My Lord, please wake up and rise. (Tiruppalliyezhuchi-7)
Proverb: God is the primordial root and source of everything; the taste of that primordial substance is likened to the taste of a fruit; it is said to be nectar; it is something that cannot be comprehended easily, yet easy to understand; even the gods struggle to grasp it. That primordial source, which is the essence of Shiva, manifests in the beautiful form of Shiva. Referring to it as ‘He’ or ‘Him’ creates a delightful experience that captivates us and makes us feel His presence here. Oh Lord, who resides in the beautiful Thirukosamangai, surrounded by honey-filled groves! Oh King, who dwells in the beautiful heart-cave of Thiruperundurai! We beseech You to reveal to us the true path to perform the service of Brahmajnana (knowledge of the supreme self) so that we may follow it accordingly. Oh Our Lord! Please arise from Your slumber!
The True Wisdom Explanation: We refer to the divine principles that exist in an imperishable state within our body as the state of immortality. Those who have realized this are called “immortals,” while those who have not realized it are called “ignorant.”
My Guru said that if one wonders how God might be, he would be like a fruit of wisdom. I asked if that fruit would be sour, sweet, or bitter. This conversation took place 35 years ago on a mountain in Sadhuragiri. At that time, we were 21 years old. The Guru began to reply. “Son, to those who taste the divine with ignorance, He will be sour. To those who taste Him with true wisdom and Brahmajnana penance, He will be sweet. He will be bitter to those who refuse to accept the supreme universal energy known as God,” he said. Therefore, for those immersed in Brahmajnana penance, God will taste sweet. Do you know why? Because they will start to exude nectar. Isn’t nectar sweet; isn’t it like the taste of honey; like the taste of sugarcane juice; like the taste of jackfruit soaked in honey? God is indeed like that. Those who taste the nectar will become celestials known as gods, which is what the Guru said, “The taste of that fruit is known as nectar, yet the celestials themselves find it hard to understand if it is rare or easy to comprehend.”
After seeing God as light within oneself and understanding that the divine form of God is indeed light, it is known as “This is His divine form, He is that.”
By the penance of Sudaṛāḻi, God will manifest within the seeker as a divine essence and grant grace by shining light. This is what is meant by the phrase, “Ruling over us, and manifesting here.”
The term “Uttharakosa Mangai Ullai” indicates that Lord Shiva resides in the northeastern direction of the Thiruvadi. “Uttharakosa Mangai” refers to the direction known as “Eesanian direction.” Have any of us ever thought about where the doorsteps to the temple of God are? Do not rush to a temple immediately. What I am asking is about your body. In your body, what is the temple? What is the tower? What is the flagpole? What is the sacrificial altar? What is the sanctum sanctorum? Who is God? Who are the Dwarapalakas standing on either side of the sanctum sanctorum? Why do they always stand on both sides of the sanctum sanctorum? Sir, why does the priest ring the bell with his left hand and show the camphor light with his right hand? Why do they create the sound of the bell before showing the arti? Why is Nandi seated while looking at the Shiva Lingam in the sanctum sanctorum? Why does Chandikesvara remain silent? Why are the Navagrahas in Shiva temples placed facing west in the northeastern direction? When the festival deity parades through the streets, they will carry it on a chariot. In front of it, two people will carry festive torches on either side. Accompanied by ten kinds of musical instruments, they will proceed with music.
What are all these trying to tell us? How many of us have pondered over this? Have we questioned anyone about this? Did we get an answer? Without knowing the answers, how long are we going to continue going to temples and, like insects, animals, and birds, die without understanding the spiritual wealth that temples impart? God has kept all the answers to these questions within us at just one point. It is in the cave where that point resides that God stays as Thiruperundurai. This is what they mean when they say, “Thiruperundurai Manna.” After reading this book, discuss these questions with us, and we will explain and reveal the true essence. To understand which is the true path to all the above questions, one must ask the guru and learn from him; that is what is meant by “Let’s ask about the path that will accept us.”
The true devotees who experience the dawn of realization within themselves, will enjoy everything they desire perfectly, transcending desires, attaining detachment, and becoming true renunciates, compassionate beings, and the great ones who accomplish the seemingly impossible.
When the Lord occupies the body, only then can the body and life achieve complete attainment, which occurs after dawn. Once Arunan (the dawn) rises within us, the impurities in the body diminish; the poison called affliction transforms into nectar, and the flesh becomes luminous – the body’s defects are eliminated, transforming it into a form of light.
One can observe the following statement mentioned in the Vedas.
“Encouraging a person who desires to cultivate comprehension within himself is comparable to cultivating land.”
Drizzle embraces death, but we shall never embrace it.
The distant king bore his path by his servant.
He turned you into the very honey of divine sweetness (10th verse).
That is, like how a smuggler hides and hangs stolen goods in compartments, I will hang poison in the sun’s circle. Despite being exposed to that poison, he will not die. Due to the grace of that sun, we too will not die. His path is very distant. O poison! The sun, which is carried by horses named ‘Ari,’ has transformed you into delightful nectar.
Therefore, it is certain that disease, old age, death, and rebirth are abolished, leading to eternal existence. When the sun rises and its light removes darkness, what is death to those who have eliminated imperfections? Will a body free from defects fall like a corpse? Isn’t it unnatural for a perfect body to fall like a corpse? What is the “I” that brings death to a form without defects? What does “I” that brings death mean? It means the shadow or shade (“saa+ai” = “saayai”). Isn’t it the defect that appears as shadow? The form without defect is the form without shadow – the Pranava form. Those who possess this form are deemed fit to merge into the space of wisdom (Jnanaakasha).
If the bodies of true devotees fall and decay, then what is the benefit of their body’s transformation into the pure light of Shiva – the pure fire (Amala Akini)? In the world that has not received the transformation brought by the rising sun, the body decays and falls due to the lack of transformation. For true devotees, the sun within their body transforms into pure light (Amala Peroli) – the light of Arun, swallowing up all defects and illuminating all, merging into the boundless, formless, supreme light of grace (Akandaakara Arutperunjothi).
Understand that this state is known as Visuvakkirasam. One should know that the truth of seeing and admiring the world as grace and merging into the state of liberation (mukthinilai) is this.
Measuring and acquiring knowledge with precision
“Olan-kol paranjakam undadu ozhithu-k”(Thirukkural 2592)
Swept me in like a flood within your iron grip
To take shape by swallowing the trifocal light
The Nandi that was inside my heart. (Thirumanthiram 2592)
Like the blackish ripen fruit of the neem tree, so is life.
“The appropriate supreme and your recitation is Shiva and…”
On the rare Duryame, everything in the universe
Oh great Shiva who swallows the fire (Thiruvasagam 2593)
What does “Visuvakirasam” mean? It is the pure fire known as “ArutPerunJothi” – the supreme divine light that engulfs the world, and that engulfs the body and life. (Visuvam – world; Kirasam – engulfing, swallowing) The benefit generated by the transformation of the light within our body – the benefit generated by the dawn – this is what needs to be understood. Due to the arising and transforming of the dawn, apart from removing the ties to illusion – eliminating defects – dispelling illusion – attaining eternality, it serves as the ladder to liberation, which can otherwise only be achieved through erratic efforts.
The dawn ceremony held at sacred places around the world in the early morning is symbolized by this sunrise. Other temple rituals also signify such great truths. Hence, adhering to these truths through symbolic representations is proper. One must understand that either disregarding these symbols or believing them to be the ultimate truth does not lead to enlightenment.
From what has been said so far, we understand the greatness of attaining Arunodhayam, the nature of that Arunachala—the supreme light of Shiva—that can transform infirmity, which is the illusion, into radiance naturally, and that only by Arunodhayam awakening within us can infirmity be removed, which includes the cessation of births and attainment of liberation, and that this is otherwise impossible. Furthermore, the bodies of those who have become one with Arunachala lose all infirmity and transform into radiant, boundless divine light rather than falling as mere corpses, and this is something we should conclude from this discourse. Thus, we pleasantly conclude and complete this speech.
From the Brahma Jnana Golden Forum Gurukulam
As a disciple of Sri Sri Paramahamsa Sundarananda Maharishi
Your Rudra Shivata.
May all beings live happily!
Thiruchitrambalam!
