On the Act and Art of Translation
Sri Sadhu Om Swamigal's writings on Ramana
Bhagawan Sri Ramana Maharshi
Synopsis of the Story of the futility of
the vEdic and other actions to grant Self-Knowledge
Five Jewels in Praise of the Feet of Sri
On the eve of Sri Ramana Jayanti
Grateful Remembrance of Sri Bhagawan on
His Mahasamadhi Day
New Insights into Self-Enquiry
The Papadam Song by Sri Bhagawan
||The Story Relating to the
Tamil Rendition of the Sanskrit Adi Shankara's
Composition 'Atma Bodha'
from pages 324-325 of Smt
Kanakammal's commentary on 'Translated Book Garland', the
A Brief Introduction to the Life of Adi
A Brief Narration of the Way Sri Bhagawan
render Sanskrit Atma Bodha into Tamil
Atma Bodham Gracefully Granted by Bhagawan
Sri Ramana -
A Tamil Rendition of Bhagawan Adi Shankara's Sanskrit
A Brief Introduction to
the Life of Adi Shankaracharya
0 Adi Shankaracharya was a jnani. He became a monk when
He was only 7 years old. His Guru was Sage Govinda. Of
course, the Guru was a jnani Himself. Shankara
attained Self-Realisation around the age of 16.
1 The Guru commanded Shankara to reestablish Vedic
religion in the whole of India. He argued with many
scholars, defeated them and made them His disciples.
He established Advaita Vedanta for the first time.
2 He wrote commentaries on Bhagavad Gita, Upanishads and
Brahma Sutra. He also wrote some original Sanskrit
Texts like Atma Bodha, and a few others.
Narration of the Way Sri Bhagawan happened to
render Sanskrit Atma Bodha into Tamil
1 There was a Muslim Tamil Scholar who knew Sanskrit a
little. This Muslim Scholar had rendered the Sanskrit
Atma Bodha into Tamil. One day, the 2 books containing
these Tamil renditions arrived by post. One devotee by
name MSR, handed over these 2 books to Sri Bhagawan
along with the daily post.
2 Sri Bhagawan as usual read all the posts that arrived
on the day. Then, He started repeatedly perusing
these 2 books of the Muslim scholar. At that time, Sri
Bhagawan seemed to be doing so, prompted by some inner
urge. Then, Sri Bhagawan handed over those 2 books to
be kept in the Library.
4 Then, He asked a devotee by name VR to bring the
original Sanskrit text 'Atma Bodha' He then started
repeatedly browsing through the Sanskrit Text.
5 Then, He spontaneously rendered the first 2 Atma Bodha
Sanskrit verses into 2 Tamil 'Venpas' (a Type of
Tamil Verse containing 4 lines, like say, sonnet in
English containing 14 lines) and recorded them in a
6 KS, a devotee, was watching this and asked Sri
Bhagawan, "It looks as if Sri Bhagawan is repeatedly
perusing some book. Which book is that?" Sri
then showed His first two '4-line Tamil renditions' of
7 Seeing them, KS said, "It will be good, if in the
way, the balance (66) verses are also written." Sri
Bhagawan then replied, "Right, right. Why all
Sri Bhagawan said so because usually He never took any
initiative to do anything. His Nature was always to
be silent even physically.
8 But, something must have been prompting Him from
within. 2 days later, He rendered the next few Atma Bodha
Sanskrit verses into Tamil verses and showed them to
9 He said to VR, "If I keep quiet thinking why I
write, this does not seem to leave me. One after the
other these come and stand (rise from within) before
Me (my mind). What do I do?"
10 After writing a few more verses, He said to VR,
"Hereafter, this will not leave me! Bring a notebook
for me to record these Tamil renditions!" Thus
saying, He showed even the Introductory Verse to VR.
11 Within very few days, Sri Bhagawan completed rendering
all the 68 Sanskrit Atma Bodha verses into 68 Tamil
12 Then, He looked at the people there and said, "40
years ago, a small notebook containing some Malayalam
(a South-Indian language) writings reached here. In
that notebook, these Sanskrit Atma Bodha verses were
there. Then, no thought arose (in Me) to render them
13 One devotee then replied, "For everything, should
the (right) time come?" For that Sri Bhagawan said,
"Yes, Yes! Now when I write one 4-line verse,
4-line verse appears (before my mind).
14 He further said, "It also looks as if I had read
Atma Bodha earlier. Has anyone written this Atma
Bodha as 4-line Tamil verses before?"
15 "No one has written these as 4-line Tamil verses
now", said Sri Muruganar. (Sri Muruganar was a Tamil
Teacher in a school, and a great poet in Tamil, and of
course, a great devotee of Sri Bhagawan) And
continuing, he further said, "What surprise is there
in these verses appearing one after another before Sri
Bhagawan? This is only similar to the way the Vedas
appear at the beginning of each cycle of creation
before the mind of Brahma (the God of Creation)"
16 It is the Hindu belief that creation occurs through
the God of Creation, namely, Brahma. And, Brahma
creates the world as per the Vedas. And, these Vedas
appear automatically before Him at the beginning of
each cycle of creation, to enable Him to create the
world according to the Regulations of the Vedas.
17 For that Sri Bhagawan said smiling, "That is
But, I hope no one comes to fight with me, saying that
he only composed these Tamil 4-line verses." Sri
Bhagawan said thus, because in India it is usual for
people to fight even on false grounds, on account of
jealousy or for getting the fame that some Divine
verses were first composed by them
18 Very few books were written by Sri Bhagawan of His own
volition. Most of them were written by some
persistent inner prompting. But unfortunately, the
incidents of how He was prompted from within, have
been recorded only in the case of a few books of Sri
Atma Bodham Gracefully
Granted by Bhagawan Sri Ramana -
A Tamil Rendition of Bhagawan Adi Shankara's Sanskrit
Will Shankara, who is the 'Spiritual Preceptor'
gracefully granting the Knowledge of the Self, (ever)
become '(He,) the one' apart from that (Supreme) Self? Who else other
than He (Shankara) of that kind, (who though abiding
apparently in the body, is utterly bodiless abiding
perpetually in the Self), is '(He,) the One' who is
uttering (Atma Bodha in) Tamil today, abiding inside me
(Ramana) as the Self?
Say, "This(!) (Text Atma Bodha) is(!) the
Self-Knowledge fit to be attained by the one who has
attained to the beginning of the release from
destruction, having become the one with (the impressions
of) sins ceasing by penances, having become the one with
peace shining forth, (and) having become the one with
Knowledge alone is the direct means for liberation. Without
Knowledge, the product of the other means, the attainment of
Liberation will not happen, Know thus, (even) as cooking
will not happen without fire.
(Action) Is not a contradiction to ignorance; hence,
action will not dispel ignorance itself *. Only Knowledge
will destroy ignorance. Perceive thus, 'Just the
way Light destroys the Darkness Aggregate.' (* although, as
supported below, desireless action dedicated to God will
dispel the clouds covering over the path to
for the explanation from Upadesa Undiyar verse 3:
Work (done) without desire (for the fruit thereof), (and)
dedicated to the (One Great) Doer (the Lord), will 'bring
the mind-stuff into a state of fitness' (for merger into
the Self). (And thus,) Will show the path to liberation.
Like the Self became hidden by ignorance, with
the Life (of ego) ceasing(!), that (ego) itself(!),
becoming That One, will abide(!) filling of its own
accord. (Such filling abidance of That One) Is
like the abiding Sun(!), with the cloud going away of its
The Life, to which the 1 'impersonating
knowledge' that is the 'ignorance' adjoins, on account of
the 'practice of knowledge 2 that is pure'
removing even that knowledge, will 'lose the hold of the
ignorance upon It(self)', akin to the 3 'tEtrAm
powder', removing the 'blemish of dirt' in water.
1 The Self alone is the Life Eternal. To that, adjoins
the individual body-consciousness. This ego enacts the
character of Self-Knowledge in the individual. And, this
2 Then the individual may practise Self-Enquiry to remove
the ignorance. This is the pure practise of knowledge.
But, this Self-Enquiry removes even the knowledge of the
individual, of which it is a mode. Thus, the Life
Eternal, loses the apparent hold of ignorance upon
Itself. And, that is Liberation.
3 The way the Self-Enquiry process acts, is very much
similar to the way 'tEtrAm powder' This is a Tamil Name,
meaning 'clarifying powder'. This powder is used to
clarify the unclean water. When put into unclean water,
this powder sediments all the dirt in that water. And
also, itself becomes sedimented. Thus, the clarified
water is left over at the top.
Even the existence of 'the course of secular life' of
mental modifications such as 'like', 'dislike', and such
others, is akin to a dream. That (dream-like secular
existence), when it happens to 'rise, abide and grow'
touching (with reference to) a Form (of a physical body),
will shine(!) 'as if (it is) real.' At the time the
Knowledge (of the Self, spontaneously) rises, even that
(dream-like secular existence), will depart, becoming
"For however much time, the 'investigating into and
the knowing of' Brahman (the Self) which is(!) the near
abode of everything and is(!) immutable will not adjoin
(a human being), for 'that measure of time' even the
world will appear as if real (to that human being), like
the shell-silver.", thus clearly and firmly
conclude. (Note: The shell on the seashore
appears and shines as silver, from a distance on a sunny
afternoon, until one goes near and takes a close look at
Perceive that within(!) the 'Supreme Lord' (of the Self),
that is(!) the First Cause and the Support of the Entire
(manifestation), all universes having risen and abided
(for a time) will subside, like the bubbles rising
(within the waters of) the ocean
Satchidananda (Existence-Knowledge-Bliss) is within even
all (things). As 'He,
the One who Wills' (to preserve all Manifestation) in the
state of being the Preserver (of the World, the 2nd of
the Sacred Triad, VishNu), He* (Satchidananda) is(!) blemishless (on account of
His having duly discharged His duty of Preservation,
through His maintaining all the forms manifested by the
Creator, Brahma, in the substratum of the Formless
that all the many appearances are not apart (from the
Self) like the appearance of (ornaments like) bangles and
others in (the substance of) gold.
is Satchidananda Himself who takes the Form of the
Preserver, Lord VishNu.
the Lord, the Self,
consented to (assuming) the countless delimiting adjunct(/s) rising in the
shining clear as (the countless stars) in the sky,
differentiating delimiting adjuncts, is like 'He, the one
different' (from the Self, the non-self or the ego).
those (delimiting adjuncts) departing, (He, the Self) is the Complete
The attribute(/s) beginning with (one's)
(1) station of life (unmarried, married, forest-dweller
and all-renouncer), (2) community (to which one belongs),
(3) name (given to one's body, etc.,) are only about the
delimiting adjuncts that are(!) many. Akin to taste,
colour and others in water, in the Pure Self, know that
those (station of life, etc.,) are an assumed decoration.
Abide (in the conviction) that this body,
(1) that is(!) the vessel, adjoined by the 'merged
impression of past action', which is(!) the work of
the intermingled great five elements,
(2) is the 'experiencing place' of any enjoyments of
intermingling happiness (and) sorrow.
All the five vital airs are(!) the one instrument,
(1) not 'joyfully wandering about' in the enjoyment that
is(!) the function of the subtle elements, (and)
(2) not polluted by the subtle body, (which is) adjoined
by the instruments that are the mind-intellect emerging
as the two-5s (5 instruments of work & wisdom each).
"(They, the wise) state the 'ignorance', not capable
of being stated (about) thus (as being), 'primal', (or)
'of that type', (or) 'of this type', as (being) the
primal delimiting adjunct." Inquire into the
'Self not having (any) delimiting adjunct', as (being the
One), other than the three bodies that are(!) the
delimiting adjuncts being stated.
(1) All the five sheaths (of physical, vital, mental,
intellectual and bliss, abide) on account of the(/ir)
'closely adjoined relationship' with the Source (of the
(2) Although the Self too is blemishless, that pervasion
(by the qualities of the five sheaths) by that (closely
adjoining relationship of the five sheaths with the Self)
will directly adjoin (the Self),
(3) (However,) akin only to the crystal becoming
blemishless on account of the merger of blue vitriol and
the fine cloth (getting wetted with corrosive blue
vitriol, for wiping the crystal clean of its dark
covering of the mass of dirt, the Self is), a thing not
delimited (by any of the sheaths).
(1) Know that (you) must know the Pure Whole Self
(2) shining within (and) with the husk and others of the
body of five sheath(/s),
(3) removing them (the five sheaths) by pounding (them)
with firm sharp intelligence
(4) akin to (knowing) the rice (by pounding the
rice-grain with the pestle, and removing the outer
covering of husk etc.).
Though even the Self is abiding everywhere(!) and even on
all days, the Self did not shine anywhere. Only in the pure
intellect (the Self) will shine, in the manner the form
appears (only) in the object (of a mirror) that is(!)
request, Shankar has begun giving the English
transliteration of the Tamil Verses:
udalkaruvi yuLLa modubuddhi mAyai
vidavE RavatRin viruddhi - yudanE
yevaikkumE sAtchiyA mendRumAn mAvai
yavaikkarasan pOla aRi.
Self is) Other than
(a) the maya and the intellect, alongwith
(b) the body, the instrument (of sense-organs), and the
(2) Alongwith their accretion(!), know the Self,
that for all things(!) is(!) the Witness on all days,
to be akin to their King
For the standard of English Translation, the technique of
Literal Translation originally used by Taimini has been
For the standard of English Transliteration of Tamil
kindly access the website http://www.shaivam.org
karuvi gaLintrozhil kaNdavavi vEgi
karuththanpOn drAnmAvaik kANban - truritamA
yOdumE gankaN duNarvili chandiranE
yOdugiRA nenbadhai yoththu.
The indiscriminate one will evaluate the Self being like
seeing the function of the instruments (of sense-organs),
(just) akin to the senseless one's saying that only the
seeing the speedily going cloud.
gnanavoLi yAnmAvai naNNi yudalporikaN
mAnadham buddhiyivai mannuthamak - kAnathozhi
lAtridumA dhiththa naviroLiyAn makkadozhi
lAtruvadhu pOlu maRi.
Approaching the Light of Gnosis of the Self, these,
(1) the body,
(2) the eye, the (sense-)organ,
(3) the mind (and)
(4) the intellect, will perform the adjoining
function(/s) pertaining to them(selves).
Know that it (such performance) is like
the people performing (their) function(/s)
by the 'clear piercing' Light of the Sun.
Degam poRiga digazhguNang gaLvinaiga
LAgumivai thUyasachchi tAnmAvil - mOgaththAR
kaRpippar sudhdha GaGanaththi nIlamudhaR
kaRpiththal pOlak karudhu. 21
(They, the ignorant) Will superimpose these that are
(1) the body,
(2) the sense-organs,
(3) the shining attributes, (and)
(4)the actions, in (/upon) the pure 'Existence-Knowledge'
Self, on account of delusion. Consider that (it is) like
superimposing the (colours) beginning from blue,
in(/upon) the pure sky
manamA mupAdhi maruvukarth thathva
vinamAya vatraiyaRi vinmai - yenumayalA
lAnmAviR kaRpippa rappalaivai nIrthOndrum
vAnmadhiyiR kaRpikku mARu
(They, the spiritually ignorant) will superimpose,
those of the category of 'doership',
into which merges the delimiting adjunct that is(!) the
mind, in(/upon) the Self,
on account of the delusion
that is the 'absence of (Self-)Knowledge',
the way (the worldly ignorant) superimpose
in(/upon) the sky-moon (moon in the sky) appearing in
water, the movement of water (itself).
viruppAsai thunbinbu mElumivai pOlva
viruppavAm buddhi yiruppA - liruppillAth
thookkaththi lindradhanAR sondhamavai pundhikkE
yOrkkugavAn mAviRkA mO.
Fondness, desire, sorrow, happiness,
and additionally, such as these,
do(!) abide, because of the abidance of the intellect.
In the sleep without the abidance (of the intellect),
(these) do not abide.
Hence, they belong to the intellect alone.
Do (they belong) to the Self? Investigate.
arukkan dranakkoLi yappukkuth thatpa
merikkut taNamu miyalbA - yirukkaiyenach
chaththuchchith thAnandhanj chArniththanj chuththamiyal
boththadhAn mAvukken drOr.
(1) light for the sun,
(2) coolness for water, and
(3) heat for fire, is naturally existing (as its
'Existence-Knowledge-Bliss-merging-nature of Eternal
adjoined the Self (as Its naturally existing
attribute)," know thus.
chaththuchchith thennath thagumAnma vamsamum
buddhi viruddhi pugalondRu - moththa
viraNdOdu moodaththAl yAnaRigin dREnen
dRoruththan tRozhirpaduva nOr.
" 'I know,' thus 'he, the one (ignorant individual)'
will operate on account of ignorance,
with the two,
(1) the aspect of the Self fit to be called
(2) the one knowledge-seat-body, merged," know thus.
endrum vikAra miladhAnmA buddhiyu
mendrumaRi vindRiyadhE yendRAlu - mondRiya
chIvanE yellAnth therivAnsey vAnkANbAn
bhAvaththAn mAmOgi pAr.
Even upon saying,
"(1) The Self is for ever without modification,
(2) even the intellect is for ever only the one without
only the (intellect-)adjoined (Self, or the) individual,
will know, do and see all,
on account of imaginative assumption (of the intellect),
see, the greatly deluded one(!)
ThannaiththAn jIvanenath thAmbilE pAmbupO
lunniyE yaccha muRugindrAn - thannaiththAn
jIvanalan yAnparamAn mAvendRu thErndhadhanA
lAvananjn jAnA yavan.
(He, the individual) self attains to fear only by
thinking of the self as 'he, the individual',
akin to (thinking of) the snake in the rope.
He (, the individual) will become 'he, the non-fearing',
on account of the self ascertaining the self to be thus,
" 'not he, the individual', (but) 'I, High
karuvigaLaidh dheepan gadAdhi - poruva
voLiyi lavatRA lorupOdhu mAnmA v
oLirkkap padAdhen dRuNar.
Sentience, etc., will
adjoin the instruments (abiding), in front of the
intellect illlumined by the Self, (that is) the One
thing. Perceive that the Self will not be illumined even
once by those insentient (instruments).
viLakki nuruvai viLakkida vERu
viLakkai virumbA vidhampOl - viLangu
maRivuruvA mAnmA vaRindhidath thannaip
piRidhaRivu vENdap peRAdhu.
(1)Like the way (we) do not desire (to hold) another lamp
to clarify the form of a lamp,
(2) the (self-) shining Self that is(!) of the form of
(Supreme) Intelligence, to know (It)self, will not happen
to require another intelligence.
nEthinEthi vAkkinA nIkki yupAdhiyelA
mIdhiyAnj cIvAnmA mIdhilA - vAdhiyA
mapparamAn mAkkaLi naikkiyamA vAkkiyangaL
Self-clarify by knowing what the Supreme Affirmations*
(1) the Oneness of all souls, (and)
(2) That Supreme which is(!) the Source with no(thing)
above, to be,
(3) the individual Self becoming left over,
(4) (by) removing all the delimiting adjuncts,
(5) by the affirmation, 'Not this, Not this'.
aviddhaiyA lAnavai yAgamudhatR kANu
mivaikumizhi pOlavazhi veydhu - mivattRi
nayalA mamala vagambirama mAmen
dRayarAma lendRu maRi
(1) As those made up of ignorance, these (individual
egos) seeing God outside,
(2) will attain to destruction like the bubble(s).
(3) 'The One which is(!) other than these (individual
the blemishless inner Self, is(!) Brahman (the substratum
of the universe)',
(4) know always, without perception slackening, thus.
udalukku vERenak kuNdAthan mUththa
lodukundRal sAvumudha londRA - padarndha
volimuR pulangaLO donRalenak kinRE
yalanpoRikaL yAnAdha lAl.
(1) Is (there) "mine" apart from (the) body?
(2) Alongwith maturation, reduction (of that mine) is
(3) (There) is not(!) for Me, the merging with the senses
(beginning) from sound, spreading with one (ego) as the
(4) Not the sense-organs am I, therefore.
manamalanA nAdhalAn mannuthuya rAsai
sinamachcha mAdhiyenaich chErA - vinamAga
vappirA Nanmanamil lAnsuddha nendRumaRai
cheppugindRa dhandRo theLi
"(1) I am not the mind.
Hence, desire, anger, fear, etc. getting strong and
established, will not adjoin me.
(2) With that vital energy becoming the good order, the
One without mind, is the Pure One,"
thus does the Veda sound.
Is (that) not? (You) Be clarified (thus).
nirgguNani ranjana niththa nirAkAra
nirvikA ransuddha nitkiriya - nirvikaRpa
niththamuk thanmun nigazhththidap pattavai
yaththanaiyu nAnen drari
"(1) All that is made to be illumined in front of
(2) He, the attributeless, He, the darknessless, He, the
destructionless, He, the Formless,
(3) He, the modificationless, He, the actionless, He, the
differentiationless, (and) He, the Eternally Liberated,
(4) are I", know thus.
AgAyam pOla vakilaththi nuLveLiyAn
sAgAdhAn sarva samansiddhan - drEgAdhi
yAvatRum patRatRA nendRumama lansaliyA
nAvanA nendRE yaRi
"(1) He (the Self), the One (abiding) within and
outside the universe, like
(2) He, the undying, He, the One equal to All, He, the
(3) He, the One unattached to everything beginning from
He, the Ever-Blemishless, He, the Immutable,
(4) He is I," know thus.
chuththa medhumuththa mEka
medhakaNda vinbiraN dilla - dhedhuchaththuch
chiththanantha mAgun thigazhap parapbirama
"(1) That which is Eternally Pure, that which is the
Liberated and the One,
(2) that which is the Vast Bliss Non-dual,
that which is(!) the measureless Existence-Knowledge,
(3) (thus) shining that thing of ParaBrahman,
(4) reckon only as the 'I'.
nirandharanmiv vARu nigazhththap padumap
piramamE yAnAva nennu - muRudhi
yazhikkumaRi yAmai yalaivugaLai nOyga
Lozhikkumira sAyana moththu.
(1) The conviction that 'I am only the
(2) lighting up (the measureless
Existence-Knowledge) thus unceasingly',
(3) will destroy the waverings of ignorance,
(4) akin to the chemical destroying the
EkAntha dEsath thirundhAsai yindRiveLi
pOgAdhu vendru porigaLai - yEkamA
yanthami lAnmAvai yanniyamil pundhiyanAych
chindhikka vENdun theri.
"(1) Abiding in a solitary spot, without desire,
(2) not going outside, levelling the senses,
(3) becoming the 'otherless' wise one,
(4) must think of the Endless Self as 'the One'."
buddhiyA londRal puriviththE - suddhamAm
viNNena vondRAy viLangidu mAnmAvai
yeNNuga veppOdhu mE.
(1) Performing(!) the merger by the intellect in
(2) of whichever thing (you,) the wise man
(3) always(!) think of the Self,
(4) shining clear as the One Sky that is(!)
uLLa dhuNarndhO nuruvam varuNAmudha
luLLa mayalga Lorungozhith - thuLLan
thigazhpari pUndRa chidAnandan thAnAth
thigazhndhiduva nALun theLi.
(1) The One who perceived the Existent,
(2) destroying 'completely at one time all' the
beginning from incantation and form of incantation,
(3) will day after day 'contain within and
possess' as the Self,
(4) the filling Knowledge-Bliss shining
clear in the
'Knowledge of the Form of the Self'." be clarified
aRivA naRivO daRipaduva bEdha
muRuparamAn mAvi luRAdhE - yaRivin
buruvAyon dRAyah dhuRuvadha nAtRRan
nuruvAlE thAnOLiru mOr.
(1) The differentiation of the known with the knowledge
of the knower,
(2) will not 'adjoin and abide'(!) in the existing
(3) Because 'That' exists,-
(a) as the 'One', and
(b) as the 'Form of Knowledge-Bliss',
(4) only by the Self-Form will (That) shine(!)",
mAnmadh dhiyAna vagamadhanan - thAnmuyandRu
santhathanj cheydhalAR sArjnAnath thImadamai
yindhanamel lAmerikku mE.
(1) The Wisdom-Fire that adjoins,
(2) by (one)self always exerting (and) doing,
(3) the 'inner churning' of this type of
'boundary' stated as that (ego-)self,
(4) will burn (down !) all the forest of ignorance.
maruvari vAlam madamai - yiriyavE
pongumAn mApari pUraNa mAgavE
pongumA dhiththanaip pOl.
(1) Akin to the 'thinning out and disappearance' of the
by the (rise of the) Sun,
(2) with the ignorance 'thinning out and disappearing(!)'
by the intellect adjoining the Primal (Source of the
(3) the blooming Self will bloom only as the Filling
(4) like the blooming Sun (the rays of which fill the
covered by darkness).
AnmAvep pOdhu madaindhuLadhE yAnAlun
thAnmadamai yAladaiyA dhAyamaru - mAnmadiya
veydhappet RARpO lilagunthan kaNdavaNi
yeydhappet RARpOla vE 44
(1) Though the Self is always attained and existent,
(2) with itself, the delusion,
(a) abiding grown not having attained (the Self)
(b) by (the) ignorance (that I am this body),
(3) will abide like having happened to be attained
(4) just like one's necklace (that was all the time on
the neck) happenedto be attained (anew on the neck
itself, after a frantic search for the same all around on
account of the delusion that the necklace was lost).
purudanpOR kaRpidhan poyyA - muruvaththin
dRaththuvam yAdhendRu thANuNari navvuruvam
vaththuvA gAdhu madhi 45
"(1) By delusion the individual soul is 'he, the
superimposed one' in
(2) like the stick-man (stick appearing as a man in
(3) If (one)self perceives as to what is the principle of
(4) that form will not become the (objective)
thing", regard thus.
tathvaso rUpAnu bhUthiyAtR tRAnudhi
yuththama gyAna mudanEyam - miththaiyA
nAnenadhag gyAna nasippikkun dhikbhiramai
bhAnuvudha yaththenavE pAr
"(1) The Supreme Wisdom,
(2) rising only by the direct cognition of one's own
natural true state,
(3) will instantly destroy that unreal(!) ignorance of
"I" and "Mine",
(4) (akin to) the directional delusion (disappearing)
with the rise of the
Sun", see thus.
nandRu thanaiyaRivijn jnAniyAm yOgiyu
mondRumelAn thanni luRuvadhai - yondRAna
thAnellA mAyuLadhaith thanjnAnak kaNNinAR
tRAnkANba nendRE thari.
"(1) Even the (merging) yogi, who is(!) the Truly(!)
knowing the Bliss (it)self, will see,
(2) "the 'merging all' abiding in (him)Self",
(3) "(him)self, who became the One, abiding having
become the All",
(4) only by his Eye of Wisdom", thus(!) hold within.
AnmAvE yivvulagamel lAmAgu maRpamu
mAnmAvuk kanniya mAyillai - yanmAvAyk
kANbanel lAmung gatAdhigaLmaN NinvERAyk
kANbadhu muNdO kazhaRu.
(1) The Self alone is all this universe.
(2) Even an atom is not apart from the Self.
(3) "He, who sees all as the Self,
(4) does (his) seeing, the 'pots and the like' apart from
the mud, (ever) exist?", affirm.
cIvanmuk thanvidhvAn thEruvadhan mundRannai
mEvu mupadhiguNam vittudanE - mEvuvAn
tRannurusach chiththinbaith thAnkIdam vaNdinuruth
thannaiyuRal pOlath thaRi
"(1) Before ascertaining 'a Liberated Soul and
a Wise One' (for getting trained in apprehending the
(2) giving up the attribute of delimiting adjunct
(3) he will instantly adjoin the 'Self-Form' of the
(4) like the (bee-)worm happening to adjoin the
bee-form itself," thus steadfastly hold within.
mOgak kadalkadandhu mULAsai kopamudha
lAgu marakka raRakkonRu - yOgi
yamaidhi yodukUdi yAnmAvi ninbath
thamaindhoLirva nendRE yaRi
"1) Having cut (across) so as to end,
2) the demons 'with desire and anger as the
first (among them)',
3) welling up with the measure of the ocean
of delusion having ended,
4) the Yogi having merged with Peace, will shine
abiding in the Bliss of the Self," know thus.
aniththaveLi yinbichchai yaRRAnA yAnmA
thaninbit Riruththi thanaiyuR - Ranisamun
thannoLi yARkudan thannuL viLakkenath
thannuLE thAnoLirvan RAn.
" 1) With the 'inconstant outer happiness
craving' having ceased,
2) transforming (it) into the Love of
the Self, attaining to the Self,
3) incessantly by the Light of the
Self,as 'a lamp within a pot',
4) within (one)self(!) alone, 'He, the Self'
upAdhiyut RAnEnu mottAviN pOlav
vupadhitharu mangaLO dottA - nupAdhiyilAn
muRRaRiva nEnumuni mUdanena vAyupOR
paRRaRRuch chancharip pAn
" 1) Even if He is 'the One having
attained to the delimiting adjunct (of
body-consciousness)', like the non-attaching sky ,
2) to the delimiting adjuncts of
virtues, will not attach (Himself),
One without delimiting adjunct'.
3) Even though knowing the End
(of such body-consciousness), the sage, as a fool, like
4) with attachment having
ceased, will move about
upAdhinA saththA luRuvAn muniva
nupAdhiyil vishNuvi nuLLE - yabEdhamE
thoyaththiR Royamun thUviNNi lEviNNun
thIyiRRI yumpOlath thEr
" 1) The sage will attain, by the
destruction of the delimiting adjunct
2) into(!) the adjunctless
3) (there is only)
non-differentiation(!), like water in water,
4) space in pure space(!) and fire in
fire," thus attain to clarity
evvadai viRpiRi dhedhumadai dhaRkinRO
vevvinbi niRpiRi dhinbinRO - vevvarivu
thanniR piRidhaRivu thAninRA mOvadhu
thannaip piramamenach chAr
" 1) In which attainment, is not any
other to attain,
2) In which bliss, is not another
3) In which awareness-Self,
other-awareness alone becomes (!)
4) That Self adjoin as Brahman."
vedhuvAna pinsanma minRo - vedhuvaRindha
pinnaRiyath thakka piRidhOr poruLinRO
vannadhu thAnpirama mAm
" 1) Seeing which, for seeing, (there)
is not anything at all,
2) after becoming which, (there) is
not any birth,
3) after knowing which, is not any
other one thing fit for (one's)
4) that kind of a thing alone, yes(!),
edhukuRukku mElkIzhA menguniRai vAgu
medhusachchith thinbiraN dilla - dhedhanantham
niththamA yondrAy nigazhvadhedhu vAghumav
vaththu pirama madhi. 56.
" 1) That which is filling everywhere down, up and
2) That which is non-dual existence-knowledge-bliss, that
3) That which shines as the One Eternal,
4) That thing is 'Brahman' "
Edhazhivil lAdha dhedaiyandRen RandRendRE
vEdha mudivu viLakkidum - yAdhond
RakaNdavin bAgi yamarumadhu thAnE
thigazhum biraman theLi.
" 1) That(!) which not having destruction,
2) that which the Vedic conclusion explains only as 'not
3) that which one abides becoming the vast bliss,
4) that is the self-shining Brahman."
akaNda sukhamaya vAnmAvi laRpa
sugaththai yaduththE surarAyth - thigazhum
pirmAdhi yEnOr piRanguvarin butRuth
" 1) In the unbroken Self full of
2) adjoining 'short-lived
3) those 'others beginning from
Brahma' abiding as celestials,
4) will shine attaining joy as a
thus hold within."
yadhaiyaduth thuLLadhE yAgu - madhanAR
paravidu mellAm paramporuL pAlil
" 1) 'All only' are in That.
2) Right conduct 'abides only'
3) All 'abide extending' by That.
4) The Supreme Being is only like the
ghee 'surging' in milk."
kurugalu nItchiyung kUdA - dhuruvang
gunankula nAmamung koLLAma luLLa
dhuNarga birammamend RutRu
" 1) Measurable fullness, immeasurable
2) form, attribute,
type and name
3) that which abides,
4) is Brahman." thus perceive
enquiring (into It).
edhanoLiyi nAllLiru mEyiravi yAdhi
yedhanai yavaiyoLirkka vElA - dhedhanAlE
yindhavula gellA milagu madhuthAnE
" 1) By the Light of which Sun, etc., shine,
2) which they 'are not fit to and cannot'
3) by which(!) all this landspace abides
4) that itself(!) is That Brahman.",
oLirndhulaga mellAndthA nuLveLivi yApith
thoLirndhidu mappirama mOrvA -yoLiru
neruppiniR kAyndhangi nEroLiru mandah
" 1) That Brahman (which is) Illumining,
(It)self pervading inside (and)
outside all universe, (and) shining,
2) Know to be only like the dull ball
of iron that shines like fire,
having got roasted in fire."
piramath thaNuvil piRidhAy - piramaththR
kanniya mEdhu mavirndhA ladhumiththai
" 1) Brahman is different from the world.
2) In that subtlety of Brahman
3) if anything shines apart from
4) 'that is illusion, akin to
edhuvedhu kANavung kEtkavu mEyu
madhupiramath thanniya mAgA - dhadhuvumE
thaththuvajna naththinAR satchidA nandamA
" 1) Whichever (thing) will abide adjoining
(us, for us) to see and hear,
2) that will not be apart from
3) Even that, by the Wisdom of the
underlying it and the its seer)
embodying the 3 aspects of Brahman,
Existence, Knowledge and Bliss), and
4) is(!) the non-dual Brahman."
chArndhadhAnch chachchidhA nandhap
piramaththai jnAnakkaN petRAn - dRarisippAn
jnAnakkaN NillAdhA naNNANE kAtchiyoLir
BAnuvaiyan dhanpOlap pAr. 65.
" 1) The one who obtained the Eye of Wisdom,
will behold (the Vision of) Brahman,
2) the Satchidananda
(Existence-Knowledge-Bliss) adjoining everything.
3) The one who does not have the Eye of
will not obtain(!) (Brahman, for beholding as the
4) see (understand) like the blind man (not
obtaining the Vision of)
the Sun of shining appearance right in front."
veriyiniR kAychchi yedukkach - charuva
malamumpOych chIvan maRuvilpon pOnir
" 1) When steadfastly roasted in the fire of Wisdom,
2) forming and
rising through 'hearing' and the like,
3) with all the impurities dissipating,
becoming 'He, the blemishless'
like stainless gold,
4) the individual will shine HimSelf."
thondRi yiruLaiyazhi jnAna
vudhayaravi yAnmA voLiRu - nidhamumE
yellAvat Rumparavi yellAmun thAnginind
RellA moLirvikku meN.
" 1) Rising in the unhidden space of the
2) the Ignorance-destroying-Wisdom-Dawn,
3) of the Sun-Self will shine constantly(!)
4) (It, the Self) will illumine all,
abidingly sustaining all and
thikkidang kAlamudha REdAma lendRumeth
thikkumArndh dhEkuLirmun dRIrppadhA - yekkaLangu
matRanith yAnandha vAnmathIrth thaththuttOy
vutRRava nArseygai yondRindRi - matRRavan
yAvu maRindhOnA yenguniRain dhAramirdha
" 1) Without aggregating direction, place, time,
2) abiding at all times in all directions,
3) resolving the freezing mental-mark of the
fear of death,
4) He, the One, who attained to sinking
inside the holy waters of the Self,
5) which is bereft of any blemish and is
6) without (there being) any one action for
7) He, the One, who otherwise knew
8) will become the leftover life-giving
immortal sweet medicine,
9) abiding with shortfall ceasing
By the Grace of Sri Bhagawan, the translation of Atma
Bodha got completed.