“Ullathu Narpathu’ is the essential teaching of Bhagavan Sri Ramana. Among all the works of Bhagavan, “Ullathu Narpathu” is noted for the Jnana it upholds, for its vivid description it makes, for the Self knowledge it leads, for the doctrine of Advaita it reveals, for the path of liberation it shows, for the lasting peace it spells and for the way it shows to the inner recess of heart, the spiritual centre, where the Self shines as ‘Aham’. The more one reads it, the more insights he finds. It contains deeper meaning which one scholar or the other continues to find out. An attempt is made to interpret its meaning of here.
There was a steady flow of devote who came to Bhagavan with certain doubts or questions in their mind and invariably Bhagavan’s response was “Find out who is the doubter or who wants to know”. Muruganar, who moved with Maharshi closely like his shadow, knew that detailed answer is not possible to all. However, he told that Bhagavan could give his advice in the form of few verses that would benefit all. Maharshi graciously agreed and started composing and what came as a result was an outstanding work, an invaluable treasure called ‘Ullathu Narpathu”. It is rightly described as Ramanopanishad.
Uḷḷa-daladuḷḷa-vunaruḷḷadōvuḷḷa-porul
Uḷḷa-laṛavuḷḷatēuḷḷa-dāl – uḷḷa-menum
Uḷḷa-poruḷuḷḷalevanuḷḷattēuḷḷa-paḍi
Uḷḷadēuḷḷaluṇar-vāyē
The Tamil word “Ullathu” means that which IS. Bhagavan has used the word ‘Ullathu” to mean the truth, that which exists for ever and that which shines within and that which is real, that which is in the centre and we experience as ‘Self’. This very first verse conveys the central subject, the Aham, which shines as the Self. “Can there be anything real than the consciousness of being? It is the reality within, which is ever present, which is self sustaining and self-effulgent that makes one conscious of his existence. The Self alone, shining in the heart, devoid of any thought is real. Who else can comprehend this reality other than the one who dives deep into the heart and realizes his essential being?”
The word “Ullal’ indicates all movements the mind makes which is known as ‘thoughts’. In short, the word “Ullal’ means the ego. The state where the “Ullal” or ego remains apart is the state of “Ullal Ara”. “In a state where there is no notion of “I”, where the element of ego does not arise, one remains in a state of pure consciousness.” (Ullal Ara Ullathe Ullathal). This is the highest state of Jnana. He is realized who abides by this knowledge forever. He who performs Dhyana of such a power and abides in the chamber of heart realizes Brahman. There are moments when one is not conscious of his body as in sleep but there is no moment when he is not aware of his existence. He passes through different states like deep sleep, waking and dream and different stages like youth, middle age and old age but the consciousness of his existence is there at all times. The consciousness of being or existing which one experiences in all stages and states is Self- knowledge.
Maraṇa-bhayamikkuḷa-vammakkaḷaraṇāga
Maraṇa-bhava millāmagēsan – chara-ṇamē
Sārvar-tañsārvoḍu-tāñsavuṭṭṛārsāveṇṇañ
Sārvarōsāvādavar-nittar – pārvaisēr
Here, Bhagavan gives us two kinds of experience; one of a devotee who is worshipping a personal God and the other who has transcended all levels, the absolute. In the case of devotee, the fear of death prompts him to seek the lotus feet of Lord and surrender. In case of the absolute one, there is no fear of death because he is non-dual and there is none beyond him. In the first verse, the nature of Brahman was explained. In the second verse, Bhagavan says that the same reality, Brahman appears as God with name and form. For people whose mind turn towards the world outside and generate different thoughts, Bhakthi Yoga is ideal because when the heart is full of love towards God, the mind becomes still and steady. Those who go beyond ego and take refuge at the feet of God, would be free from the fear of death.
Nāmulagaṇkāṇda-lālnānāvān shakti-yula
Ōrmudalaioppaloru-talaiyē – nāma-vuru
Chittira-mum pār-pānumchērpaḍa-mum āroḷi-yum
Attanai-yuntānāmavan (1)
When the individual Jiva sees the world of manifold forms and images, he accepts the fact that there is a supreme Power which serves as the fundamental base. The world is like a picture. The pictures of names and forms seen, the individual who sees the world, the power of the light by which picture is seen, the substratum or the screen on which the picture is visible and the light of awareness that illumines – all these are nothing but Brahmmam, which shines as the Self.
Mummudalai emma-damumuṛkoḷ-ḷumōrmu-dalē
Mummu-dalainiṛku-menḍṛumummu-dalum – mum mudalē
Yennal-ahaṇkāramirukku-maṭṭēyān-keṭṭu
Tannilai-yilniṭṭraltalai-yāguṅ – konnē (2)
All the religions acknowledge the three entities; the individual (Jiva), world (Jagat) and Ishwara (God). If one retains the notion of ‘I’, acknowledges the existence of the world and seeks God, he accepts dualities and triads. The view of three entities existing separately is held only by ego. If the ego is not extinguished, whatever be the faith, the result will be negative. Active engagement with the world would only boost one’s ego and distorts his vision. He who goes beyond ego attains his natural state, the state of supreme consciousness. Enlightened sages advice the seeker to introspect within and pursue self enquiry so that he attains the supreme state of Self-knowledge. Self knowledge alone would ensure peace and liberate him.
Ulagu-maipoitōṭṭramulagari-vāmanḍṛen-ḍṛu
Ulagu-sukamanḍṛenḍṛurait-ten – ulagu-viṭṭu
Tannai-yōrndonḍṛi-raṇḍutānaṭṭṛunānaṭṭṛa
Annilai-yellārkkumoppā-mūnē – tunnum [3]
Some say that the world is real; others say the world is a myth. The world is happiness for some and it is full of miseries for others. There is no point in indulging in these futile debates. It is better to stop mulling over the world, and refrain from debates on the nature of world, or debates on doctrines like Advaita or Dvaita. What is essential is to reach a state where the notion of ‘I’ does not arise and where the Self alone exists. It is the mind which projects the false notion of ‘I’. The Sadhaka should focus his attention on questioning the mind and not engage himself in pointless debates. When thoughts become one-pointed and subsides in heart, the ego, the world and senses all disappear.
Uruvan-tānāyinulagu-para maṭṭrām
Uruvan-tānanḍṛēluvaṭṭrin – uruvat-tai
Kaṇṇuṛu-dal yāva-nevankaṇṇalārkāṭchi-yuṇdō
Kaṇṇadu-tānanda-milākaṇṇāmē – yeṇṇil [4]
If one considers himself with form of a body, then he would consider the world and the God also having form. On the other hand, if one finds himself as one without form, one who is conscious, then the perceiver is not there. In place of the external eye which was seeing and perceiving through the mind earlier, now there are the inner eyes, the eyes of Jnana, the eyes which have dissolved into Atman. In the absence of the perceiver, there is no perception of world and forms. Rather than the perceivable world, it is the perceiver who needs to be known first. The world is seen only by the mind. When the mind is quiet as in deep sleep, there is no world. When he gets up, the mind and body becomes active with the result one identifies himself with the body and mind.
Uḍal-pañchakōsauruvada-nālaindum
Uḍal-ennuñcholliloḍuṅ-gum – uḍal-anḍṛi
Uṇḍōulagamuḍalviṭṭulagat-tai
Kaṇḍāruḷarōkazhaṛu-vāi – kaṇḍa [5]
The body is formed out of five sheaths; Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamayakosas. This means that all the sheaths put together is made into one entity called body. It is by means of the body, the world is perceived. When the body is still during deep sleep, the world is not perceived. When the attention is centered on Self, the body and the world disappear. The sheaths are natural phenomenon which veils the Self. The Self, which denotes the reality of our existence, is self-luminous and shines in heart, devoid of any thought. Who else can comprehend this reality as it is (self-conscious, without any other thought) other than the one who dives deep into the heart and realizes his essential being?
Ulagaimpulan-gaḷuru-vēṛanḍṛav-vaim
Pula-naimpoṛik-kup pula-nām – ulagai-manam
Onḍṛaimpoṛi-vāyālōrindiḍu-da lānma-nattai
Anḍṛiulaguṇḍōaṛai-nērē – ninḍṛa [6]
The world is seen only through the five senses like eyes, tongue, skin, ears and nose. Through the eyes, one sees, through the tongue, he tastes, through the skin, he touches, through the ears he hears and through the nose he smells. In other words, the world is viewed by the mind through these senses. This means sense organs are mere outlets. It is the mind that expands itself through the senses and perceives the world. Devoid of mind, there is no world either. But even without sense organs like eyes one sees images projected by the mind during dream state. This means the sense organs are contained in the mind. So, the mind which consists of the five senses and also the subtle elements of the body views the world. If the mind is not there, there is no world either. Bhagavan has said: “Is there a world other than the mind?”
Ulagaṛi-vum onḍṛāiyudit-toḍuṅgumēnum
Ulaga-ṛivutannāloḷirum – ula-gaṛivu
Tōnḍṛi-maṛaitaṛkiḍa-nāyttōnḍṛi-maṛaiyā-doḷirum
Pūnḍṛamāmahḍēporu-ḷāmā – lēnḍṛa-dām [7]
When the mind rises and sees, the world also rises. They rise and fade together. The world shines by the light of the mind because the world is seen by the mind only. Other than an object seen by the mind, the world has no existence of its own. What is real is the substratum on which the world and the mind exists. It is the Self, self-luminius, that provide the basis for the world and mind. He who identifies himself with the mind only sees the world and he who abides by his Self sees the world not apart from him but part of him.
Yeppe-yari-ṭevvu-ruvilyēt-tinumārpēr-uruvil
Appo-ruḷaikāṇ-vazhiyadāyinu-mam – meip-poruḷin
Uṇmaiyil-tan uṇmai-yinaiōrndo-ḍuṅgionḍṛu-dalē
Uṇmaiyiṛkānaluṇarn-diḍuga –viṇmai [8]
The one Reality, the Supreme Brahman, is nameless and formless. Yet, if we worship that Brahman by giving a form or name, it will be a legitimate means to know him and reach Him. However, the most ideal way is to lose the individuality, the ‘I’ notion, realize our own Self, thereby merging with the Reality eternally.
The devotee considers God apart from himself and worships Him by giving different names and forms. Though he does Karma, he does it with detachment as an offering to Lord. He is contended with whatever result that comes. He does various acts of devotion like reciting, singing, listening and meditating. The name of God captivates him. This happened in case of Bhagavan also. “The moment I heard the name. ‘Arunachala’, you grabbed me like a magnet”, he says in Aksharamanamalai. As the devotion progresses, he gradually loses his individuality, surrenders himself before God and seeks union with the God. It is said ‘when devotion matures, it leads to Jnana’. The attention now turns from the personal God to one’s own self. The attention shifts from one who is worshipped to one who is the worshipper. The image of personal God which he found outside, is now experienced as the Self within. The mind that has been projecting the ego is now merged in heart. This is the highest attainment of devotion.
Iraṭṭai-gaḷmuppu-ḍigaḷeṇḍru-monḍṛupaṭṭṛi
Irup-pavāmavvon-ḍṛēdenḍṛu – karut-tinuḷ
Kaṇḍārkazhalu-mavaikaṇḍavarēuṇmai
Kaṇḍārkalaṅ-gārēkāṇiruḷpōl – maṇḍum [9]
There appear two concepts, dyads, which are opposite to each other, like knowledge and ignorance, birth and death, attachment and aversion. There are also three concepts, triads, like knower, the known and the knowledge. If one enquires deeply, he will realize that beyond all these, there is the substratum, the reality, which is one. Once the substratum or reality is known, the dyads and triads all disappear. He who has known the substratum, the reality, is Brahma Jnani.
Aṛi-yāmaiviṭṭaṛi-vin ḍṛām-aṛivu-viṭṭav
Aṛi-yāmaiinḍṛā-gum anda – aṛivum
Aṛiyāmaiyu-mārkkenḍṛam-mudalāntannai
Aṛi-yum aṛivēaṛi-vām –aṛiba (10)
Knowledge does not exist apart from ignorance and ignorance also does not exist apart from knowledge. In other words, neither knowledge nor ignorance is independent of themselves. What we consider knowledge is relative knowledge and what we consider ignorance is relative ignorance. Neither of them are real. What is real is the Self-knowledge on which the knowledge and ignorance rise and set. Knowledge about the world is in fact ignorance.
Aṛi-vuṛunthannaiaṛiyādayalai
Aṛivadaṛi-yāmaianḍṛi – aṛivō
Aṛi-vayaṛkādārattannaiaṛiya
Aṛi-vaṛiyāmaiaṛumē – aṛavē [11]
Rather than searching within and knowing one’s own Self, seeking to know the objects around one is delusion. All the learning about the outside world is ignorance. Once the Self which is the substratum of existence, is known, all concepts fade away. Seff, which is the base on which all knowledge and ignorance arise is the truth. What is to be known is not the illusory images images of the world but the consciousness that shines within as Self. A saint said: “Seek the real you within rather than trying to know the unreal world around you.
Arivariyamayum atra arivaame ariyum thunmai arivaaka tharithar kariviththar kanniyaminrayavirva thatru arivaakum paazhaan ari [12]
True Knowledge is that state where nothing is there to know other than one’s own Self. Knowledge that relates to external objects is not knowledge. For one who has known the knower, there exists no ‘other’. Real knowledge is Self knowledge which shines by itself and which knows itself, without any outside help. The state which is beyond knowledge and ignorance is the real knowledge. By knowledge, it is normally meant knowledge about external objects. This knowledge is limited because the objects of knowledge keep changing. The real knowledge is not about the objects but about the subject, Self, which is ever existing, which is self-luminous, which is beyond knowledge and ignorance. The real knowledge is Self-knowledge which is complete by itself, knowing which there is nothing else to be known. A question comes when all knowledge and ignorance are eliminated would it not result in a state of void? No, says Bhagavan. “What exists is the Self, the reflection of Brahman (Ullathu)”, he says. It is realized by means of constant enquiry.
Jñāna-māmtānē-meinānāvājñānamañ
Jñāna-māmpoiyām-añjñāna-mumē – jñāna-mān
Tannai-anḍṛiyinḍṛaṇi-gal ṭām-palavumpoimei-yām
Ponnai-yanḍṛi-uṇdōpugaluḍa-nān – ennumat [13]
The Self-knowledge alone is real. It is pure Consciousness. it is one’s pure nature. Knowledge other than the Self that pertains to various other aspects is only ignorance. In fact, what is considered as knowledge and ignorance have their base only on the Self. Self is the substratum all other are mere appearance which come and go. Self is like gold which is fundamental and the manifold images are unreal like the different ornaments made out of gold.
Tanmai-uṇdēlmunnilaipaḍark-kaigaltām-uḷavān
Tanmai-yin uṇmai-yai -tānāindu – tanmai-yaṛin
Munnilaipaḍark-kai mudivuṭ-ṭṛōnḍṛāiyoḷirum
Tanmaiyētannilai-maitānida-mum – mannum [14]
The question of “You”and “Me” would appear only so long as the sense of “I” prevails. When as a result of self-enquiry, the notion of “I” ceases, then the diversity of “You” and “Me” become extinct and that which appeared as dual will become one. Then the real nature of the individual would reveal as Brahman, the one without a second. The true nature is the Self, the one without a second.
Among the many thoughts that arise from the mind, the first one is the ‘I-thought’. The ‘I-thought’ is the basis from which various other thoughts come and go. ‘I-thought’ is the basis from all differences like ‘yours’ and ‘mine’ and all diversities come. Another name for this “I” notion is ego. It is the ego that brings a false notion of ‘I”. The “I” notion arises from the mind. If an enquiry is made “who am I”, it will be revealed that the ‘I’ does not consist of the mind or body but the consciousness of “I AM”
Nigazh-vinaippaṭṭṛiyiṛap-pedirvuniṛpa
Nigazh-kālavaiyunigazhvē – nigazh-vonḍṛē
Yinḍṛuṇ-maitērādiṛap-pedirvutēra-vunal
Onḍṛinḍṛiyeṇṇaunaluṇara – ninḍṛa-poruḷ [15] Past and future are dependent on the present. The past was present in its time and the future will be present too. Ever-present is the present. To seek to know the future and the past, without knowing the truth of time ‘now’ is to try to count without the number ‘One’.
Nāmanḍṛināḷēdunāḍēdunāḍuṅ-gāl
Nām-uḍambēlnāḷ-nāṭṭuḷṇām-paḍuvam – nām-uḍambō
Nām-inḍṛanḍṛenḍṛu-monḍṛunāḍiṅ-gaṅgengu-moḍṛāl
Nām-uṇḍunāṇāḍilnāmū-nam – āmiv [16]
Time and space are mere concepts. Time and concepts arise when one identifies himself with the body and mind. There is no time and space apart from the awareness of I AM. Our existence or awareness is timeless. It is here, there and everywhere. The body may undergo changes according to time and place but the awareness never gets changed by the state of time or place.
Uḍal-nānē tannaiuṇarārkuṇarn-dārkku
Uḍa-laḷavēnāntanuṇa-rārkku – uḍa-luḷḷē
Tannuṇarn-dārkkellai-yaṛatānoḷirumnān-iduvē
Inna-vardambhēda-menaeṇṇu-vāi – munnām [17]
Both those who have realized the Self and those who have not realized consider their body as ‘I’. Yet, there is a difference. For those who have not realized, the awareness is confined to the body only. They consider themselves limited to the realm of the body. They consider body alone as “I”. Body is everything for them. The enlightened ones go beyond the body and realize the Atman shining within and also without. It is like the space within a pot and the space beyond the pot. The pot may be broken but the space inside it and beyond it exist for ever. When the ignorant person says ‘I’, he limits himself with the body and when a realized person says ‘I’, he considers himself as reflection of the Self.
Ulaguṇ-maiyāgumuṇar-villārk-kuḷ-ḷārkku
Ulagaḷa-vām uṇmaiuṇa-rārkku – ulagi-nukku
Ādāramaiuru-vaṭṭṛā rum-uṇarndār-uṇmai
Īdā-gum bhēdam-ivarkkeṇṇuga – bhēda [18]
For both the ignorant and the knowledgeable, the world appears the same and yhet there is a difference. While the ignorant finds the world real, the Jnani goes beyond the names and forms and finds the underlying reality, the substratum. He finds the substratum, the reality on which the world appears and disappears. He who sees through his mind finds the world real and who who sees through his inner eyes finds the underlying reality.
Vidi-madimūlavivēkamilārkkē
Vidi-madi vellum vivā-dam – vidi-madigaṭku
Ōrmuda-lāntannaiuṇarn-dāravai-taṇandār
Chār-varōpinnu-mavaichāṭṭṛuvāi–chār-bhavai [19]
A debate is on whether the free will of a person would prevail or his fate. The question arises only to those who are unaware of the basis on which these dyads prevail. Fate and destiny are concepts that arise over the mind. It is the Self which serves as the common source for both fate and free will. Those who have realized the Self are transcended to the higher state, where neither the fate nor the free will make any impact.
Kāṇumtanai-viṭṭutān-kaḍavu-ḷai-kāṇal
Kāṇummanōmaya-māṇkāṭchi-tanaik–kāṇu-mavan
Tānkaḍa-vuḷkaṇḍā-nān tan-mudalaitān-mudalpōi
Tānkaḍa-vuḷanḍṛi-yiladāl-uyirā–tān-karudum [20]
If one sees the God without realizing the Self which is the reflection of Brahman, the eternal reality, he would find only the images projected by the mind. God is seen only by one who has seen his own divinie nature, the Self. He, who has seen the essence of the ‘I”, the pure consciousness, alone sees the God. Kena Upanishad says that which cannot be perceived by the eye, but by which the eye is perceived is Brahman.
annait-tānkāṇaltalai-van tanaik-kāṇal
Ennumpannūl-uṇmaiennai-enin–tannait-tān
Kāṇal-evantānonḍ-ṛāṛkāṇa-voṇādēṭṭṛa-laivaṛ
Kāṇal-evanūṇādalkāṇevai-yuṅ–kāṇum [21]
Scriptures say ‘seeing the Self’ means ‘seeing God’. This means when aware that “I am the non-dual Self”, there is no “other”. When the seer and the seen are merged, there is only one. By seeing one’s own Self is to be consumed by God.
Madikku oḷi tandam madikkuḷoḷirum
Madiyinai uḷḷēmaḍakki–padiyil
Padittiḍu-dal anḍṛippadi-yaimadi-yāl
Madit-tiḍu-dal eṅṅganmadi-yāi–madi-yiladāl [22]
It is the God shining as Self in heart who sees everything and illumines the mind and intellect. Rather than turning inward and merging with the God who shines within, there is no point in experiencing God through the power of intellect. It is not possible to measure the immeasurable with the power of mind. When the intellect is turned outward, it results in bondage and when it is turned inward, it leads to realization of Self.
Nā-nenḍṛitdēhamnavilāduṛak-kattu
Nā-ninḍṛenḍṛārunavil-vadilai–nān-onḍṛu
Ezhun-dapinellāmezhu-mindanān-eṅgu
Ezhu-menḍṛunuṇ-madiyāleṇṇa–nazhu-vum [23]
Being inert, the body does not say: “I am” and in deep sleep, there is no ‘I’. It is in the waking state, the ‘I-notion’ arises. When ‘I’ arises other thoughtslike God, Jiva and the world also arise. Find out where this ‘I-thought’ arises. The ‘I’ that is present in deep sleep state devoid of body and mind is the real “I” which does not change and exists for ever is non-dual whereas the ‘I’ which rises in the waking state is ever changing and pluralistic. As the seeker proceeds in his investigation, he reaches the root and source, he finds the ‘I-thought’ being vanished.
Jaḍa-vuḍalnā-nennādusatchit-tudi-yādu
Uḍal-aḷavānānonḍṛudik-kum–iḍaiyi-lidu
Chit-jadagranti-bhandamjīva-nuṭpamei-yahandai
ichamu-sāramanameṇṇ-ennē–vichai [24]
As already said, the body does not say itself as the ‘I”. In between the inert body, the matter and the Sat Chith, the pure awareness, there comes a link which connects the both. This has come to be known as Chith Jada Granti, the knot which binds the Consciousness with inert matter. This bondage which causes the ego should be annihilated by Jnana derived from Self-enquiry.
Urup-paṭṭṛiuṇḍāmurup-paṭṭṛiniṛ-kum
Urup-paṭṭṛiuṇḍu-migavōṅgum–uruviṭṭu
Urup-paṭṭṛumtēḍi-nālōṭṭampiḍik-kum
Uru-vaṭṭṛapēiahandaiōrvāi–karuvām [25]
Ego has no existence of its own. It survives by holding on to some form and it sustains itself by continuing to hold on to a form. It exists by grasping a name or form. When it leaves one form, it takes hold of another. When a serious enquiry is made what is its real nature, it makes a hasty retreat.
Ahan-daiuṇḍā-yin anait-tum uṇḍā-gum
Ahan-daiinḍṛēlinḍṛa-naittum–ahan-daiyē
Yāvu-maamāda-lālyādi-denḍṛunāḍalē
Ovu-dal yāvu-menaōrmudal-pol –mēvu-minda [26]
When the ego rises everything rise with it. When the ego is not there, all perceptions cease. Since the ego is at the root of everything untoward, its elimination become essential for freedom. It is through self Enquiry one rejects all the super-impositions and abides by his essential nature.
nā-nudiyāduḷḷa-nilaināmadu-vāiyuḷḷa-nilai
Nānudik-kumtāna-madaināḍā-mal –nānudi-yā
Tannizhap-pai chārva-devanchā-rāmaṛtānadu-vān
Tannilai-yilniṛpa-devanchāṭ-ṭṛudi–munnar [27]
The real and essential nature of the individual is the state where the ‘I” does not rise. That state where the false ‘I’ does not rise is his real fundamental state; the state of Self knowledge. It is only by constant questioning, the false ‘I’ is eliminated and the Self is realized.
Ezhum-bum ahan-daiezhu-miḍattainīril
Vizhundaporuḷ-kāṇavēṇḍi–muzhugu-dalpōl
Kūrnda-madiyāl-pēchumūcha-ḍakkikoṇ-ḍuḷḷē
Āzhn-daṛiyavēṇ-ḍumaṛipi-ṇampōl–tīrndu-ḍalam [28]
One has to control his speech and breath and search vigorously just as one dives deep into the pond to retrieve his lost article. He should go to the source where the ‘I” rises and eliminate it. Once the false ‘I’ is weeded out, the Atma Jnana is revealed.
Nā-nenḍruvāyālnavilā-duḷḷāzh manat-tāl
Nā-nenḍṛeṅgundu-menanāḍu-dalē–jñāna-neri
Yāman-ḍṛianḍṛi-dunānāmadu-venḍṛunnal-tuṇai
Yāmaduvichāra-māmāva-danāl–mī-muṛaiyē [29]
One has to go beyond the concept of ‘I’, remain as if the body does not exist and dive deep in meditation and keep enquiring “who am I?” He should identify the elements like body and body which are not real part of him and reject them to be able to experience his real Self.
Nānārena-manamuḷnāḍi-yuḷamnaṇṇavē
Nānāmavan-talaināṇa-muṛa–nān-nānā
Tōnḍṛu-monḍṛutānā-ga tōn-ḍṛinu-nānanḍṛu-poruḷ
Pūnḍṛa-madutānāmporuḷpoṅgi–tōn-ḍṛavē [30]
As the enquiry process proceeds, the mind turns inward and gradually merges in the heart, its original seat. The ego which has been projecting the false notion of ‘I’ disappears and the real ‘I’ which is releated to ‘I’ alone (‘I-I‘) the reflection of the Self emerges. The heart centre (Ullam) is centre where the ego subsides, the limited ‘I’ departs and the Self shines as “I-I”.
Tannai azhit-tezhunda tan-mayānanda-rukku
Ennaiuḷa-don ḍṛiyaṭṭṛu-daṛkut–tannai-alādu
Anni-yam onḍṛumaṛiyāravar-nilaimai
Inna-den ḍṛunnalevan-paramāp–pannum [31]
Now the ego having been extinguished and realization having dawned, there is nothing to accomplish. The Sadhaka remains at peace, experiencing the bliss of the Self shining within. He is unaware of anything other than his Self. Who can comprehend such a supreme state other than the one who transcends his mind.
Adu-nīyenḍṛam-maṛaigaḷārtti-ḍavuntannai
Edu-venḍṛutāntērndirādu–adu-nān
Iduvan-ḍṛenḍṛeṇṇal-uraninmaiyi-nālenḍṛum
Aduvē-tānāiyamarvadālē–aduvum-alādu [32] When the Vedas have declared, ‘Thou art That’, it is not to search and seek one’s real nature. It is to to abide by what you already are. It is to abide by the Self which is already shining within. When a competent teacher conveys this Upadesa, Tatvamasi’ to the earnest seeker listening with Shradda, the individual comes out of his limitation and experiences the truth, “Aham Brahmasmi” (I am Brahman).
Ennaiyaṛiyē-nānennaiaṛindēn-nān
Enna nagaip-pukkiḍa-nāgum–ennai
Tanai-viḍayamākka-virutān-uṇḍōvonḍṛāi
Anai-varanubūdiuṇmai-yālōr–ninai-vaṛavē [33]
It is a misnomer to say either ‘I do not know myself’ or ‘I have known myself’ because there are not two selves; the knower and the one not known. One cannot say he does not know because he has known the state he is in. The Self is already known, just as the sun shines. Just because the clouds over shadow the son, the sun does not become non-existent. There is only one, the truth which is experienced by all.
Enḍ-ṛumevark-kumiyal-bāiyuḷa-poru-ḷai
Onḍ-ṛumuḷat-tuḷuṇarndu-nilai–ninḍṛi-dādu
Uṇḍinḍṛuru-varuvenḍṛon-ḍṛiranḍan-ḍṛenḍṛē
Chaṇḍai-yiḍalmāyaicchazhak-kozhiga–voṇḍi-yuḷam [34]
The Reality resides in the Heart of all. The Self is experienced by all because the one’s very nature is Self. One has to brush aside the mind which brings different thoughts like “It is” and “It is not”, “It has form” and “It has no form”. “It is one” “No, it is dual” etc. These concepts arise in the mind only by the play of Maya and one can brush it aside with the power of Viveka.
Chit-tamāiyuḷporu-ḷaitērn-diruttal siddhi-piṛa
Siddhi-yelāñchoppa-namārsiddhigalē–niddirai-viṭṭu
Ōrndālavai-meiyōuṇmai-nilaininḍṛu-poimai
Tīrn-dārtiyaṅku-varōtērn-dirunī–kūrndu-mayal [35]
One who possesses miraculous power or Siddhi is wrongly associated with God. Attaining super-natural power or occult powers is as unreal as seen during a dream. Once the person comes out of deam, all dream images vanish. He alone is possessed of real power who has realized his Self and who abides by the Self.
Nām-uḍaleṇḍṛeṇṇi-nala nāmadu-venḍṛeṇṇu-madu
Nāmaduvāniṛpa-daṛkunaṭṭṛu-naiyē–yāmen-ḍṛum
Nām-aduvenḍṛeṇ-ṇuvaḍēnān-manidanenḍṛe-ṇumō
Nām-aduvāniṛku-madanāl-aṛiyā–dēmuyalum [36]
If we think we are the body, then it will be appropriate to tell ourselves, ‘No, I am not the body; I am the Self”. This kind of reminding ourselves that “we are not the body and we are That” will be helpful to destroy the thought. However, having conqured the mind and having realized that Self alone exists, there is no point in reiterating it. One need not remind or reinstate something which is already a truth. No one would reiterate a simple fact like; ‘I am a human’ when it is obvious that he is a human. The truth of Atman being present within is already acknowledged and what is needed is to realize the Atman within.
Sādakat-tilēduvitansāttiyatti -lattuvidam
Ōdu-kinḍṛavāda-madumuṇmai-yala–ādara-vāi
Tān-tēḍumkālumtanai-aḍaindakālat-tum
Tān-dasamananḍṛi-yārtān-vittu–pōnḍṛa [37]
Advaita is not a state to be attained; It is an experience. While engaged in spiritual practices, the duality of Jiva and Brahman are conceded, but once the realization is dawned, the duality goes and one-ness alone remains. There was a boat man who brought 10 people to the shore. When he counted to make sure all were safe, he could get only 9 number because he forgot to count himself.
Vinai-mudalnāmā-yin viḷai-payanḍṛuip-pōm
Vinai-mudalāren-ḍṛuvinavi–tanai-yaṛiya
Kart-tattuvam-pōikaruma-mūndṛuṅkazhalum
Nit-tamāmuktinilai-yīdē– matta-nāi [38]
An individual who doers of action would expect to reap the fruits yielded by his action, but one who knows he is Self says: “I do the act but I am not the doer and I do not expect its fruit”. This Karma Yogi who does the selfless action becomes free from Sanchita, Prarabda and Agama karma and liberates himself.
Battanā-nennumaṭṭēbhanda-mukti chin-tanaigaḷ
Battanā-renḍṛutannaip-pārk-kuṅgāḷ–sittamāi
Nitta-muktantāniṛkaniṛkādērbhanda-chindai
Muktti-chindai mun-niṛkumō manat-tukku–ottāngu [39]
Thoughts of bondage and of freedom last only as long as one feels, ‘I am bound’. When one inquires ‘Who am I?”, he finds he is the Self, who is ever free. In such a state where thoughts of bondage do not appear, even the question of liberation loses its relevance.
Uruvamaruvamuruvaru-vammūnḍṛām
Uṛu-muktienniluraip-pan –uru-vam
Aru-vamuruvaru-vamāyumahandai
Uru-vazhidanmuktiuṇa-rīdu–aruḷRamaṇan [40]
An individual embroiled in the world of illusion reaches a stage when he realizes that it is all an illusion. He then wants to distance himself from the world and yearns for liberation. This thirst for freedom givces rise for various assumptions like liberation while in body, liberation when the body extinct. If asked, ‘which of these three is final liberation?”, the answer would be “that state is true liberation where ego is extinguished.”
Acknowledgement: “Swatmasukhi” by Ramanacharana Teerthar, Nochur Swamigal.