sarvAruNa

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

कदंबारुणमम्बाया रूपम् चिंतय चित्त मे।

मुञ्च पापीयसीम् निष्ठाम् मा गृधः कस्य स्विद्धनम्॥

 (त्रिपुरसुन्दरी वेदपादस्तवम् – 51)

Oh! Mind!! By thwarting the firmness towards all sinful and materialistic thoughts, contemplate on Amma in kadamba flower’s Aruna hue.

While commenting on Lalita Trisati 138th nama Sarvaruna, Sankara Bhagavatpada defines Aruna as the colour of copper, quoting Rudram (असौ यस्ताम्रो अरुणः).

अव्य्क्तरागस्त्वरुणः (अमरकोशम्)

A red colour (रागम्) that is not enunciated (अव्यक्तम्) is called Aruna.

व्यक्तमम्बामयम् सर्वम् अव्यक्तम् तु महेश्वरम्

In the entire creation, all that is gross, is an embodiment of Sakti and what is not, is that of Maheswara.  For example, if Sakti is projected as a seed, the tree that is hidden in the seed is Maheswara.

So, from Amarakosa’s definition, we infer that the colour tone Aruna is the mix of white, representative of Siva, the unmanifest, and red, symbolic of His Sakti.

Combining Kamakala Vilasa’s description and Amarakosa’s definition, we understand that the white and red combined Aruna is indicative of the Primordial couple (Kameswari-Kameswara, adi dampati dvayam) responsible for creation and dissolution.

सर्वारुणा

Amma’s complexion is Aruna, rosy red. The radiance from Her body, from head to toe is Aruna, a hue that is white and red combined.

Upto the nama Maha-Lavanya-Sevadhih, Vagdevatas described the gross form of Amma, who manifested from the Chidagnikunda.

Now they are describing the form of Amma residing on the top of the Sumeru mountain along with Kameswara. It is from here that She has descended at the Chidagnikunda.

While commenting on Lalita Trisati 138th nama Sarvaruna, Sankara Bhagavatpada defines Aruna as the colour of copper, quoting Rudram (असौ यस्ताम्रो अरुणः).

अव्य्क्तरागस्त्वरुणः (अमरकोशम्)

A red colour (रागम्) that is not enunciated (अव्यक्तम्) is called Aruna.

व्यक्तमम्बामयम् सर्वम् अव्यक्तम् तु महेश्वरम्

In the entire creation, all that is gross, is an embodiment of Sakti and what is not, is that of Maheswara.  For example, if Sakti is projected as a seed, the tree that is hidden in the seed is Maheswara.

So, from Amarakosa’s definition, we infer that the colour tone Aruna is the mix of white, representative of Siva, the unmanifest, and red, symbolic of His Sakti.

Combining Kamakala Vilasa’s description and Amarakosa’s definition, we understand that the white and red combined Aruna is indicative of the Primordial couple (Kameswari-Kameswara, adi dampati dvayam) responsible for creation and dissolution.

Inner Meaning

Prakasamsa is the intelligible illumination in an object/material and Vimarsamsa, the germane knowledge to perceive it.  For example, a jyoti is the prakasa aspect and the light (kaanti) emanating from the jyoti is its vimarsa aspect, because we identify the jyoti from the light that comes from it.

चित्तमयोहंकारः सुव्यक्त अहार्ण समरस साकारः।

शिवशक्तिमिथुनपिंडः कबळीकृत भुवनमंडलो जयति॥

 (कामकलाविलासम् – 5)

When knowledge indurated Supreme Consciousness, the Paramatma, looks into His own internal Vimarsa sakti, the universe with names (sounds having letters dangling between the अ kaara and ह kaara) and forms (comprising of Sun, Moon and Fire tattvas) is evolved.

सितशोणबिंदु युगळम् विवक्तशिवशक्ति संकुचप्रसरम्।

वागर्ध सृष्टि हेतुः परस्परानुप्रविष्टविस्पष्टः॥

 (कामकलाविलासम् – 6)

Paramatma’s prakasamsa/white bindu represented by the letter अ conjoins with the intrinsic vimarsa sakti/red bindu, represented by the letter ह, produces अहम् rupa, mixed Aruna bindu, the bindu being responsible for the creation and dissolution. 

Though Vagdevatas described Amma’s Aruna varna in a few other namas (padmaraga-samaprabha, tarunaditya-patala) too, only three of the thousand namas have the word Aruna. They are निजारुणप्रभापूरमज्जत्ब्रह्मांडमंडला, अरुणारुणकौसुंभवस्त्रभास्वत्कटीतटी, सर्वारुणा.

We have seen that the namas from Srimata to Tatanka-yugalibhuta-tapanodupa-mandala are indicative of the cosmogenesis, the creation process of the uncountable Cosmic eggs with ashtavidha prakruti. So, Aruna in the first nama, seems to be suggesting the SivaSakti-maya Brahmanda srushti.

Aruna in the second nama describing Amma’s divine saree that covers the entire body, seems to be suggestive of ontogenesis, the SivaSakti-maya pindanda srushti. It also refers to the entire ceaseless SivaSakti-maya creation revealed from the Paramatma using a negligible portion of His grand total brilliance.

The last and the third nama with Aruna, Sarvaruna, refers to the Siva-Sakthi couple in unison whose abode is the Sumeru mountain. 

May Amma’s Aruna varna brilliance sweep away the darkness (ignorance) in me.

 श्रीमात्रेनमः