Sri Ramanopadesa Noonmalai
Sri Ramanopadesa Noonmalai
Sri Ramanopadesa Noonmalai
(Kanvashrama Trust)
TIRUVANNAMALAI
INDIA - 2007
Sri Ramanopadesa Noonmalai
tu\
(Ulladu Narpadu, Anubandham
Ekatma Panchakam, Appalap Pattu
Atma Vidhai Keertanam)
Word by word in English
Meaning : Sri Sadhu Om
Translation : Michael James
Prefaratory Verse
u His own (verses)
other
P languages
uu and (verses) given by and those
composed
Tmi by gathering together
Au a supplement
BP as
Azu which He (graciously) gave
work
Kk together with
Ex {u Ulladu Narpadu
Kv learnt
Enx understood
JS who have followed
u people of clear understanding
\u will surely attain
] the greatness
People of clear understanding who have learnt,
understood and followed (the teaching given in) Ulladu
Narpadu together with (those given in this) work, which He
(Sri Bhagavan) gave as a supplement (Anubandham) by
gathering together (some of) His own (verses) and some of
those (verses) given by other languages (which He had
translated into Tamil, will surely attain the greatness (of Self-
knowledge or Liberation).
D
Sri Ramanopadesa Noonmalai 86
Ex {xAu
[P
Gu Psn |Q vk P
u u
u zxS
umh
u vk
x S
xu g \zv a\
Pzv .
Ulladu Narpadu - Anubandham
Mangalam
Edan-kae nilai-ygi irun-diu-miv ulaga-melm edana-dellm
Eda-nin-iv anait-tula-gum ezhum-ma ivai-yvum edan poru-m
Eda-n-liv vaiya-melm ezhun-diu-miv ell-mum eduv ygum
Adu-tn ua-poru- sat-tiya-mm accho-rupam agat-til vaip-pm.
u
Gu Psn edan kae that in which
| BQ nilaigi steadily
Cvk irundium exist
C iv these
EP ulagam worlds
G elam all
Gux edanadu that of which
G ellm all
Gu | edan ninu that from which
C iv these
Azx anaittu all
ES ulagum worlds
G ezhum mau rise
C ivai these
87
yvum all
Gu mk edan poruu that for which
B m exist
Gu B edanl that by which
C iv these
vaiyam worlds
G elm all
Gvk ezhundium come into existence
C G E iv ellm um all these
Gx eduv that which indeed
BS gum is
Ax adu That
u tn alone
E ua poru the existing reality
(sat-vastu)
B m is
\zv sattiyam the reality
B m which is
Aa ac that
\ chorupam self
APzx C agattu il in the heart
vaippm let us cherish
That in which all these worlds (seem to) exist steadily,
that of which all (these worlds are a possession), that from
which all these worlds rise, that for which all these exist
that by which all these worlds come into existence, and that
which indeed is all these - That alone is the existing Reality
(or sat-vastu). Let us cherish that Self, which is the Reality,
in the heart.
This benedictory verse is adapted from the Yoga
Vasishtha-5.8.12.
In this Tamil verse, as in its Sanskrit original, all the
eight grammatical cases except the vocative case are used
Sri Ramanopadesa Noonmalai 88
with reference to the Reality, namely the locative case (in
which), the genitive case (of which), the ablative case (from
which), the dative case (for which), the instrumental case
(by which), the nominative case (which indeed) and the
accusative case (that Self).
... J
Pz
1. u x uu so
so kzvvu
nxu u P\g \U
P zu PsP ....
.....oruvan--munbagat
1. Tannai maandu tanuv tn-ei
Eil piavi eut-tiudi tannai
Uarndu tn-dal ulagasa charak
Kanavin vizhit-tal kga....
u
J oruvan ones
P munbaga formerly
u tannai self
x maandu forgettng
u tanuv body alone
u tn oneself
B to be
Gso ei thinking
Gs C e il countless
piavi births
Gkzx euttu taking
Cv iudi finally
u tannai self
Sri Ramanopadesa Noonmalai 160
Enx uarndu knowing
u tn self
Bu dal being
EP ulaga the world
\g\ sachara wandering about
P kanavin from a dream
zu vizhittal only waking up
PsP kga know that
Know that ones formerly forgetting self, thinking a
body alone to be oneself, taking countless births, and finally
knowing self and being self, is only (like ones) waking up
from a dream of wandering about the world.
.... Au
2. ux uPz uzu
US u xUPmUS
h x
k P....
.... anavaradam
2. Tnirun-dun tn-gat tannaitt nnevan
Yn-irukkum stnam edu-venakk pnukku
Ynevan evviam ynuan ena-madu
Pna-nai yu pagar....
u
Au anavaradam always
u Cx tn irundum even though he exists
u tn self
BP ga as
u u tannai tn himself
{ G nn evan who am I?
yn I
CUS irukkum exist
161
u tnam place
Gx G edu ena what
PmUS kpnukku to one who asks
G yn evan who am I?
G ev which
Ch iam place
yn "I
E G uan ena am"
x madu pnanai drunkard
Dk yu equal
P pagar declare that
Declare that equal to one who (without diving deep
within by keenly attending to the feeling I, merely) asks
himself (vocally or mentally) Who am I? and What is the
place where I exist?, even though he always exists as self,
is a drunkard (who asks) Who am I? and In which place
am I?
....\a]uuz
3. um hUPz ua \hh
u uz u
]zvzv ua ]zvzxU Pu
zv sq ....
....satcid nandat
3. Tannu tanu-virukkat tnach jaa-vualan
Tannu irup-padt tnunnum anna-van
Chitti-rattin uuada chitti-rattuk kdra
Vastira mene-uvn plvn....
u
\z]z satcid existence-
consciousness
Bu nanda bliss
u tannu within self
Sri Ramanopadesa Noonmalai 162
Ekatma Panchakam
u tanu the body
CUP irukka when (it) is
u tn Self
Aa ach that
\h jaa insentient
Eh u ualam tannu within the body
Cu u iruppad tn that (it) is
E unnum who thinks
A annavan he
]zvzv E chittirattin u within the picture
Ex uadu exists
Aa ]zvzxUS ach chittirattuku of the picture
Bu dra support
zv vastiram the cloth (of the screen)
G enu that
Gsq euvn who thinks
polvan like one
When (in fact) the body is within self, (which is)
existence-consciousness-bliss (sat-chit-ananda), he who thinks
that Self is within that insentient body, is like one who thinks
that the cloth (of the screen), (which is) the support of the
(cinema) picture, exists within the picture.
.... zx
4. US P hn u
u kzxz uxuz
u gb uPU P
u b u....
.... vastuvm
4. Ponnukku vagap bhsha-am uad
Tannai viut tanu-vdu tannai
Tanu-venbn ajni tn-gak kovn
Tanai-yainda jni darippi....
163
u
zx vahuvam the substance which is
US ponnukku than gold
BP vu aga other as
hn bhdaam ornament
Eu uad does (it) exist
u tannai self
kzx viutu without
u tanu the body
Hx du where?
u tannai himself
u tanu the body
G enbn he who thinks
Agb ajni an ajnani
u BPU tn ga Self to be
P kovn he who takes
u tanai Self
Au ainda who has known
b jni a jnani
u darippi bear
Does an ornament exist as other than gold, which is
the substance (vastu) ? (Likewise) without Self, (the sole
existing reality), where is the body? He who thinks himself
to be the body is an ajnani (whereas) He, who takes (himself)
to be the Self, is a Jnani who has known Self. Bear (this in
mind).
....uu
5. Gx u P zx
u zx vS\x
\z u \u
\z u \.
Sri Ramanopadesa Noonmalai 164
Ekatma Panchakam
.... tana doiyl
5. Epp-dum uadav knma vasttuv
App-dav vasttuvai ydi-Guru ceppdu
Ceppit teri-yum ceidanar levar
Ceppit teri-vippar ceppuga....
u
ux tanadu its own
J oliyal by (its) light
Gx eppdum always
Ex uadu that which exists
A av that
HP knma one self
zx vasttuv only the Reality
(vastus)
Ax appdu at that time
A av that
zx vattuvai Reality
Bv S di Guru the Adi-Guru
\x ceppdu without saying
\z ceppit saying
u teriyum revealed
\u H ceidanar l when
G evar who
\z ceppit saying
u terivippar can reveal
\P ceppuga say
That which always exists (and shines) by its own light,
is only the Reality (vastu), that one Self. When at that time
(in ancient days) the Adi-Guru (the primal Guru,
Dakshinamurti) revealed that Reality without saying (that
is, by teaching though silence), say who can reveal (it by)
saying (through words).
165
....GCu
HP s zuz u
uP g ]uzu HP
b \ {sq[ Sn
.. P
....ena ippdav
Ekanma vumai yinait-tenat tiyan-bar
Dhnma bva cidai-vittn knma
Jna sorpa-m nau Guru-Ramaan
Tn-navina ippvitan. Sri Muruganar
u
G ena saying thus
Cx ippdu now
A av that
HP ekanma oneness of self
Es umai the truth
Czx yinaittu is such
G ena that
u ti by making clear
A anbar devotees
uP dhnma bvam the feeling "I am the
body"
]uzu cidaivittn has destroyed
HP knma the one Self
b jna knowledge
\ B sorpam a the form as
{ nau who abides
S n Guru Ramaan Guru Ramana
u { tn navina which He has sung
Cu ippvil tan in this verse
Sri Ramanopadesa Noonmalai 166
Ekatma Panchakam
Saying thus, Guru Ramana, who abides as the form of
the one Self-knowledge (Ekatma jnana-swarupa), has
destroyed the feeling I am the body (dehatma-bhava) of (His)
devotees by making clear in this verse which He has sung,
that the truth of that oneness of Self is such.
D
167
Amk
A mk Azua
\mk \z w.
Appala Pattu
Pallavi
Appaa-miup pru attaic
Cppi-tun sai-yait tru.
u
A appaam appalam
Cmk iu prepare
pru seek
Azu attai it
\mk cppitu eating
E un your
B\ saiyai desire
w tru put an end to
Seek to prepare the appalam (of self-knowledge); eating
it, put an end to your desire.
A
C u [Qz v
\ u_P \S
\x \ uzx Q
i (A)
Anu Pallavi
Ipbuvi tannil git tiri-ymal
Sabda suka Sat-Guru vnavar
Seppdu sonna tattuva mgia
Oppuyar vill vr-mozhi yin-pai - (Ap)
Sri Ramanopadesa Noonmalai 168
Appala Pattu
u
C Ipbuvi in this world
u tannil in it
H[Qz git craving
v tiriymal without wandering
\z sat existence
u bda consciousness
_P suka bliss
\S B Sat-Guru navar He (Dakshinamurthi)
who is the Sadguru
\x seppdu without telling
\ sonna which (He) told
uzx tattuvam principle
BQ gia which is
J oppu equal
E uyarvu superior
C ill without
K r unique
i mozhi yin-pai according to the
Instead of wandering in this world craving (for the
fulfillment of other desires), seek to prepare the appalam (of
self-knowledge) in accordance with the unequalled and
unsurpassed unique language (of silence) which is the
principle (tattva) that the Sadguru (Sri Dakshinamurti), (the
embodiment of) Existence Consciousness Bliss (sat-bodha-
sukha), spoke without speaking (in words).
Note : Instead of wandering about in this world seeking
the fulfilment of your wordly desires, put an end to all your
desires by preparing and eating the appalam of self-
knowledge - Appalam is a crisp one very much used in south
Indian feast. Such is the teaching given in the anupallavi.
169
\n
1. u [P\ z v
u u u
{ b \z vP
hzx izx (A)
Charanam
1. Tn-all ain-ksa kshtra midil-vaar
Tnennu mna-mn dnya vuun-dai
Nn-ren jna vichrat tirigai-yil
Nnalla vene uait-tup poittu - (Ap)
u
u A tn all which are not Self
I aim five
P\ ksa sheaths
z kshtram body
Cv idil in which
vaar flourishes
u G tn ennum oneself (is the body)
mnam the attachment
B m which is
u Eu dnya uundai black gram
{ B G nn r en Who am I?
b \ jna vichra Self enquiry (janana
vichara)
vP tirigaiyil in the hand-mill
{ A nn alla "(the body is) not I"
G enre thus
Ehzx udaittu crushing
izx poittu reducing to powder
Sri Ramanopadesa Noonmalai 170
Appala Pattu
Crushing the black gram, which is the attachment
I (am this body) that flourishes in the five-sheathed field
(the body), which is not self, and reducing it to powder thus
(this body is) not I in the grinding stone of the jnana-vichara
Who am I?, seek to prepare the appalam (of Self-knowledge).
\n
2. \z\[P S sh \zuk
\u Q P Sh
v S k{
\ [ Pg \zx (A)
Charanam
2. Sat-saga-mgum piraai rasat-tu
Sama-dama mgina jraga mia-guan
Uparati ygu-mav upp ua nal
Vsa-nai ym-peru kya-mu srttu - (Ap)
u
\z\[P Sat sagam Sat sangam
BS gum which is
sh piraai square-stalked vine
\zx Jk rasat-tu the juice with
\() sama tranquility (sama)
u damam self-restraint (dama)
BQ gina which are
P jragam cummin-seed
S miagu pepper
Eh uan with
Ev uparati uparati (renunciation of
worldly desires and
activities)
BS gum which is
A av that
171
E uppu salt
Kk u with
E ua in the heart
{ \ nal vsanai the good tendencies
(vasanas)
B m which is
[P perukyam the asafoetida
E um and also
\zx srttu adding
Mixing (with the above said powdered black-gram) the
juice of the square-stalked vine which is sat-sangam
(association with Jnanis), and also the cummin-seed and
pepper which are (respectively) sama (tranquility) and dama
(self-restraint), and about that salt which is uparati
(renunciation of worldly desires and activities), and also the
asafoetida which is the good vasana in the heart (that is, the
good tendency or vasana of heart of longing for liberation),
seek to prepare the appalam (of self-knowledge).
3. Pg] P[P
sP UP vizx
\u[ S \ P
\uug \ \u P (A)
Charanam
3. Kal-nejil nn-nn enu kala-gmal
Umuka vulak-kaiyal y-diittu
Snta-m kuzha-viyl sama-mna pala-gaiyil
San-tata salip-paa santsha mgav - (Ap)
u
P kal mortar stone
{g_ neju heart
C il in
Sri Ramanopadesa Noonmalai 172
Appala Pattu
{, { G nn-nn enu as 'I', 'I'
P[P kalagmal without agitation
EP umuka introversion
EUP B vulakkai al the pestle
Kx ydu incresingly
Cizx iittu pounding
\u sntam peace
B m which is
S B kuzhavi yl with the rolling pin
\ samam samadhi (self-absorp
tion)
B na which is
P C palagai yil on the slab
\uu santatam forever
\ salippu languor
A aa without
\u BP santsham gav joyfully
Unceasingly and without agitation pounding (the above
said mixture) as I-I in the mortar-stone of the heart with
the pestle of introversion, perpetually, joyfully and without
languor (weariness or slackness) seek to prepare the appalam
(of self-knowledge) on the slab which is samadhi with the
rolling-pin which is peace.
4. z S i zzv
bU P { {v
x P { zxz
u uP UPz u (A)
4. Mna-mud drai-yagum mui-villp pttrattil
Jngni yl-kyum na-bramma neyyadil
Nnadu vgav num porittut
Tn tnga bujikkat tan-maya. - (Ap)
173
u
mna silence
z muddrai sign
BS agum which is
i C muivu ill endless
zzv pttrattil in the pan
b AU B jngni yl by the fire of know-
ledge (jnanagni)
P kyum which is heated
{ na bramma the pure Brahman
{ ney the ghee
Av adil in
{ Ax nnadu 'I am That'
BP gav as
{ num always
zx porittutu frying
u tn oneself alone
u BP tn ga oneself as
UP bujikka experience
u tan maya which is of the nature
of That (the Reality)
Frying (the appalam) eternally as I am That in the pure
ghee of Brahman which is heated by the fire of knowledge
(jnanagni) in the endless (indestructible) pan which is the
mouna mudra (the sign of silence), in order to experience
oneself alone as oneself (I alone am I) seek to prepare the
tanmaya appalam (the appalam which is of the nature of That,
the Reality or Self).
D
Sri Ramanopadesa Noonmalai 174
Appala Pattu
B zu Rzu
*
I! v_ Bzu
I! v_.
Atma Vidya Kirtanam
Pallavi
Aiy! ati-sulabam nma-viddai
Aiy! ati-sulabam.
u
I aiy Ah!
Av ati so very
_ sulabam easy
B zu nma-viddai the science of self
I aiy Ah!
Av ati so very
_ sulabam easy
Ah!, so very easy is atma vidya (the science of self-knowledge)!
Ah, so very easy!
A
{ uUS[ P PUP
S u. (I)
Anu Pallavi
Noyyr tamak-kumua kaiy malagak-kani
Poiyy ozhiya-migu meiyy uadnm (Aiy )
u
{ uUS noyyr tamakkum even to an ordinary
person
E[P uakai the palm
BPU P malagak-kani amalaka fruit
* Pallavi was commenced by Sri Muruganar and rest were
composed by Sri Bhagavan
175
poi unreal
B y as
J ozhiya that (it) recedes
S migu so very
B Ex meiy y uadu is real
B nm Self
Even to an ordinary (or weak-minded) person, Self
(the consciousness I am) is so very real that (in comparison
to it) an amalaka fruit in the palm recedes as unreal.
(Therefore, so very easy is the science of self! Ah, so very
easy!)
\n -1
1. |uu vvh
hP zu
|q ukUQh
u _
[S; Ch[S; Chk[S;
C [S. (I)
Charanam - 1
1. Meiyi niran-taran tnaiy dirun-diavum
Poiy muam-bulaga meiyy muait-tezhumpoi
Maiyr ninaiva-uvu muiy douk-kiav
Meiyr idaya-vei veiyn suyam-nm
Via-gum; iru-aa-gum; iarou-gum;
Inbam po-gum. (Aiy)
u
mei the (sole) Reality
B i as
|u nirantaram always
u tn Self
{x naiydu without being destroyed
Cvh irundiavum although (it) exists
Sri Ramanopadesa Noonmalai 176
poi unreal
B m which are
Eh uambu the body
EP ulagam the world
mei real
B y as
zx muaittu appear
G ezhum rise
poi unreal
B mai r dark
| ninaivu thoughts
Aq auvum even with an iota
Ex uiydu without surviving
JkUQh oukkiav when destroyed
B meiyr real
Cu idaya Heart
vei space
veiyn the Sun
_ suyam spontaneously
B nm Self
[S viagum will shine forth
C iru the darkness (of igno -
rance)
Ah[S aa-gum will vanish
Ch iar misery
Jk[S ougum will cease
C inbam bliss
[S po-gum will surge up
Although Self always exists undoubtedly (or
indestructibly) as the (sole) reality, the body and world,
which are (in truth) unreal, rise and appear as real. When
177
the unreal and dark thoughts (which are the cause of the
unreal appearance of the body and world) are destroyed
without even an iota (of them) surviving, Self, the sun (of
pure consciousness), will shine forth spontaneous in the real
Heart-space, (whereupon) the darkness (of ignorance) will
vanish, misery will cease, and Bliss will surge up. (Therefore,
so very easy is the science of Self! Ah! So very easy!).
Note : Though Self is so very real even to an ordinary
person (as stated in the Anupallavi) its real nature is
seemingly veiled by the unreal appearance of the body and
world. Since body and world are mere thoughts, the cause
for their appearance is only the mind, which is the first
thought and the root of all other thoughts. This is explained
by Bhagavan in more detail in 'Nan Yar' as follows.
What is called mind (manam) is a wondrous power
existing in Self (atma-swarupam). It projects all thoughts. If
we set aside all thoughts and see, there will be no such
thing as mind remaining separate; therefore, thought itself
is the nature (or form) of the mind. Other than thoughts,
there is no such thing as the world. In deep sleep there are
no thoughts, (and hence) there is no world; in waking and
dream there are thoughts, (and hence) there is the world
also, Just as the spider spins out the thread from within
itself and again withdraws it into itself, so the mind
projects the world from within itself and again absorbs it
into itself. When the mind comes out (rises) from Self, the
world appears. Therefore, when the world appears, Self
will not appear; and when Self appears (shines), the world
will not appear.
That is just as the knowledge of the rope, which is the
base, will not be obtained unless the knowledge of the
snake, the superimposition, goes, so the realization of Self
(swarupa-darsanam), which is the base, will not be obtained
unless the perception of the world (jagat--drishti) which is
a superimposition, ceases.
Sri Ramanopadesa Noonmalai 178
Atma Vidya Kirtanam
If the mind, which is the cause (and base) of all
knowledge (all objective knowledge) and all action,
subsides, the perception of the world (jagat-drishti) will
cease.
Tanaiyadu may also be split as tan+aiyadu; aiyadu means
without doubt (undobtedly).
2. F hx { |
{ |P\ { u
hum P
{ USPm hz vP
b; Cx; HP;
Cz u. (I)
2. nr ual-iduv nnm enum-ninaiv
Nn ninai-vuga srrn renu-madanl
Nn riame-denut pnl ninai-vuga-pi
Nn-nn enak-gugai-yu nit tigazhum-nma
Jnam; iduv mnam; ka vnam;
Inba stnam. (Aiye)
u
F B n r fleshy
Eh Cx { ual iduv nn 'this body alone I'
B G m enum is
| ninaiv the thought indeed
{ nn various
|P ninaivuga thoughts
\ sr on which (they)
are strung
K r 'one
{ G nr enum thread'
Au adanl Therefore
{ nn 'I'
179
B r who [or: where ('I')
dwell]
Ch iam place
Gx G edu endru 'what'
E ul within
pnl if one goes
|P ninaivuga thoughts
pi will perish
{ { nn nn 'I-I' (or 'I am I')
G ena as
SP gugai the cave
E ul within
u
}
n
}
spontaneously
B i
vP tigazhum will shine forth
B nma Self
b jnam knowledge
Cx iduv this alone
mnam silence
HP ka one
vnam space
C inba bliss
u tnam abode
The thought This fleshy body alone is I is indeed the
one thread on which the various (other) thoughts are strung.
Therefore, if one goes within (by keenly scrutinizing) Who
am I and what is the place (from which I rise)?, the thoughts
will (all) perish (along with their root, the thought I am this
body), and self-knowledge will spontaneously shine forth
with in the cave (of the Heart) as I-I. This (state of self-
knowledge) alone is silence (mouna), the one (non dual)
Sri Ramanopadesa Noonmalai 180
Atma Vidya Kirtanam
space (of existence-consciousness), the abode of bliss,
(Therefore, so very easy is the science of Self! Ah! So very
easy!)
The words nan ar idam edu which are here translated
as Who am I and what is the place?, may also be translated
as What is the place where I dwell?.
The words nan nan, which are here translated as I-I,
may also be taken to mean I am I, since in a Tamil sentence
such as I am this (nan idu irukkiren) the word am
(irukkiren) is usually dropped.
Note : Though self, the existence consciousness I am,
is clearly known to even the most ordinary person, it does
not shine as it is due to the mixing of adjuncts (upadhis),
which conceal its real nature and make it appear in the form
of the mind, the false first person feeling I am this body, I
am so-and-so. This false first person feeling is a mere
thought, and of all thoughts it is the first. All other thoughts,
including the body and world, arise only because of this
first thought, and they are known as if existing only by this
first thought. Whereas all other thoughts are only insentient
objects. Known by the first thought I, this first thought alone
is endowed with a seeming consciousness. How? This
thought is a mixture of the real consciousness I am and the
unreal, insentient adjuncts such as this body and so-and-
so, And hence it is called the chit-jada-granthi or the knot
between Self, which is consciousness, and the body, which
is insentient.
Therefore, since there can be no existence without a
consciousness of that existence, all other thoughts depend
for their seeming existence upon this first thought 'I am
this body.' When this thought is absent, as in deep sleep all
other thoughts are also absent and when this thought rises
in the waking and dream all other thoughts also rise. This is
181
why Sri Bhagavan says in this verse, The thoughts are
strung. That is, just as the many flowers of a garland are
held together by only one string, so all the many thoughts
that constitute our so called life (which is merely an endless
stream of thoughts) exist by depending upon this first person
feeling I am the body. And just as all the flowers will be
scattered away when the string is out, so all other thoughts
will vanish when this first thought I am the body is
destroyed.
What is the means by which we can cut this string, the
first person thought I am so-and-so, which is the root-cause
of all miseries? Is it difficult or easy to get? No rare powerful
weapon and no great strength are required to cut this string.
If we simply turn our attention inwards and keenly scrutinize
the mere feeling I in order to find out who am I? From
where does this feeling I arose? That will be sufficient,
because at once the ego-feeling I am so-and-so will begin
to subside, and finally it will disappear altogether without
leaving a trace.
To illustrate this Sri Bhagavan used to narrate the
following story: A sadhu was living in a small old dilapitated
mantapam which was open on one side and which had no
door or gate. Once a day he used to walk to the nearby village
to beg his food. After receiving sufficient food in his small
pot, he would return to the mantapam, where he would eat
half the food. The remaining half he used to keep in his pot
in order to have something to eat the following morning.
Though he had nothing with which to cover the pot, when
he went to sleep he used safeguard the food by keeping the
pot close to his head. Nevertheless, one morning when he
woke up he found the pot was empty. The next night, having
decided that he should find out who the thief was, he lay
down as if asleep but with a firm resolve to remain vigilant.
Some hours passed, but no thief entered the mantapam.
Sri Ramanopadesa Noonmalai 182
Atma Vidya Kirtanam
Unable to ward off his sleep any longer, by the middle of
the night the sadhu finally dozed off to sleep. But he was
soon awakened by a lapping sound; opening his eyes he
saw a dog licking his pot, so immediately he raised his head,
and the dog ran away. The following night therefore, the
sadhu was more vigilant, and when the dog silently entered
the mantapam and crept near the pot, he raised his head. At
once the dog ran away without touching the food. The third
night the dog came only as far as the entrance of the
mantapam; peeping inside, he found that the sadhu was
vigilantly observing him, so he again ran away. The fourth
night the dog stood on the road some distance from the
mantapam, but finding that the sadhu was again watching
him, he sulked away and never returned.
\n3
3. u u uQ
vi u
P UPz
uz un u&
P\; A \; AP{\;
CP\. (I)
3. Tannai yaida-linip pinnai yedai-gilen
Tannai ain-dii-pin ennai ua-daiya
Binna vuyir-gail abinna viak-kenu-mat
Tannait tanil-uara minnum tanu-nma
Prak-sam; aru vil-sam; aga vin-sam
Inba vik-sam.
(Aiy... )
u
u tannai Self
Au aidal knowing
183
C ini without
pinnai else
Gx yedu anything
AQ aigil if one knows
G en what is the use
u tannai Self
Avi ain-diil if one has known
pin then
G ennai what
Ex uadu is there
A aiya to know
binna different
EP vuyirga living beings
C il in
A abinna without difference
US G viakku enum which shines
Az at that
u tannai Self
u tanil in oneself
En uara when (it) is known
minnum will flash forth
u tan oneself
E u within
B nma Self
P\ praksam the light
A aru Grace
\ vilsam The shining forth
AP aga 'I'
{\ vinsam the destruction
C inba bliss
P\ viksam the blossoming
Sri Ramanopadesa Noonmalai 184
Atma Vidya Kirtanam
Without knowing Self, what is the use if one knows
anything else? If one has known Self, then what (else) is
there to know? When that Self, which shines without
difference (as I am) in (all the many) different living beings,
is known in oneself, the light of self will flash forth within
one self, (as I am that I am). (This experience of self is) the
shining forth of Grace, the destruction of I (the ego), and
the blossoming of bliss. (Therefore, so very easy is the science
of Self! Ah! So very easy!)
Note : All second and third person objects are merely
thoughts which seemingly come into existence only after
the rising of the ego, the first person thought I am this body.
When the ego does not rise, all other objects are non-existent
(cf. Ulladu Narpadu vv. 14 and 26, and Sri Arunachala Ashtakam
v.7). Therefore, since the ego rises only due to ones not
knowing oneself, knowing anything else (any second or third
person object) without knowing oneself is only ignorance
(cf. Ulladu Narpadu vv.11 and 13). When one knows oneself
the rising of the ego will be found to be an unreal appearance,
and hence the seeming existence of other objects will also
be known to be even unreal. That is why Sri Bhagavan says
in this verse, Without knowing Self, what is the use if one
knows anything else? If one has known Self, then what else
is there to know?
That which shines without difference in all the different
living beings is only the real self, the mere existence
consciousness I am. In order to know the real nature of
this consciousness I am, all one need do is to attend to it
within oneself. Since Self-knowledge will automatically
shine forth when one thus attends to this consciousness I
am, and since this consciousness exists and shines in all
beings at all times, it is never difficult for anyone to attend
to it. Therefore, this consciousness, which always makes it
easy for anyone to attain is the very form of divine grace,
185
and to experience it as it is, is the shining forth of Grace.
When Grace thus shines forth in the form of true Self-
knowledge, the ego will be destroyed and supreme bliss
will be attained.
In order to know any other object, the aid of the mind
and the five senses are required. But to know oneself, neither
the mind nor the five senses are required, because the real
self is in truth everknowing itself by its own light of
consciousness. Since this truth will be known when the mind
subsides, knowing Self will be found to be natural and much
easier than knowing any other thing.
\n 4
4. P vPmh \ v{mh
U Pu U PUPx
\ uu P v]va
_ vUP Pzv
\v; |uv; Cx v;
C v. (I)
4. Kanm dika-avizha jen-mdi nasha-mezha
Emmrg-gam ada-ninum immrg ga-mik-keidu
Sonm nada-danu-vin kanm disii-dindich
Chumm amarn-dirukka amm ahattil-nma
Jtiy; nidnu bhtiy; irdu btiy;
Inba-vam bdiy.
(Aiy ... )
u
P() kanmm action
Bv adi and so on
Pmk kau the bonds
A avizha to unfasten
\() jenmam birth
Sri Ramanopadesa Noonmalai 186
Atma Vidya Kirtanam
Bv di and so on
{mh nakam the destruction
G ezha to bring about
G em any
UP mrg-gam path
Au adaninum rather than
C im this
UP mrggam path
US mikku extremely
Gx eidu easy
\ sol speech
u mnada mind
u tanuvin of body
P() Bv kanmm adi action
]x siidu the least
C indi without
_ chumm merely
AvUP amarndirukka when one remains still
A amm ah!
APzx C ahattu il in the heart
B nma Self
\v jtiy the light
|u nid eternal
Av anubhtiy experience
Cx irdu will not exist
v btiy fear
C inba bliss
Av ambdiy the ocean alone
To unfasten the bonds of action (karma) and so on and to
bring about the destruction of birth and so on, rather than
any (other) path, this path (of self-enquiry) is extremely easy!
When one merely remains still, without the least action of
187
speech, mind and body, ah (what a wonder it will be)! The
light of Self in the heart will be the eternal experience, fear
will not exist, and the ocean of bliss alone (will remain
shining). (Therefore, so very easy is the science of Self! Ah!
So very easy!)
According to Vedanta action and so on (karmadi)
denotes the three karmas namely, agamya, prarabdha, and
sanchita, and with the afflictions which following in their
wake, while according to Saiva Sidhanta, karmadi denotes
the three impurities namely ego (anava), action (karma)
delusion (maya). Birth and so on (janmadi) denotes the
miseries of life such as birth (janma), disease (vyadhi), old
age and death (mrityu); refer to the Bhagavad Gita 13.8
wherein the latter classification is given.
Note : All sadhanas other than self-enquiry involve some
action to be performed either by the mind, speech or body,
and hence one may experience some difficulty in using these
instruments. But in the path of self-enquiry taught by Sri
Bhagavan no action need be performed by any of these three
instruments, and hence this path is the easiest of all paths.
Knowing Self is not an action. Since self is ever naturally
knowing itself, knowing self is nothing but being self (cf.
Upadesa Undhiyar v.26) and hence no action of the mind,
speech or body is required to know self. If one merely
remains still without performing any action by these three
instruments, self-knowledge will automatically shine forth.
Since all actions of the mind, speech and body are due
only to the rising of thoughts, since all other thoughts rise
only because of the rising of the first thought I am this body,
and since (as explained in verse 2) this first thought will
vanish along with all other thoughts when one turns ones
attention towards it, in order to remain still all we need to
do is to turn our attention towards the mere feeling I.
Therefore, knowing Self is so very easy.
Sri Ramanopadesa Noonmalai 188
Atma Vidya Kirtanam
\n5
5. st vUS[ Pst vUS[
Pst UPqUS[ Pst qUS
st st vui
st kzu st &
Pq; Aq; A q;
C uq. (I)
5. Via diya-viakku ka-diya poikku
Kaa manak-kaukku kai mana-viukkum
Vii-oru poru vrea dirunta-pai
U attoi-rum A malai ennm
Kum; Aruum vum; Anbu-pum;
Inbu tum. (Aiy ... )
u
s vi space
Bv adiya and so on
US viakkum which illumine
Ps ka the eye
Bv diya and so on
US poikkum even to the senses
Ps ka the eye
B am which is
mana mind
PsqUS kaukku even to the eye
Ps ka the eye
B i which is
mana mind
sqUS viukkum even to the space
s vi the space
B i which is
J oru one
189
poru Reality
vru anything else
Gstx eadu without thinking of
Cui iruntapai as it is
E u within
{k u which attends
Ezx attu in the mind
J oirum which shines
Ast Amalai Annamalai(Arunachala)
G en which is called
B nm (as) Self
Pq kum see
A Aruum Grace also
q vum is needed
A anbu love
q pum have
C inbu Bliss
uq tum blossom forth
In the mind which attends within as it is (that is, which
attends to itself as the mere existence consciousness I am)
without thinking of anything else, Self, which is called
Annamalai the one (non-dual) reality which shines as the
space even to the mind-space and as the eye even to the
mind-eye, which is the eye even to the senses such as the
eye, which illumine (the physical elements such as the space)
will be seen. (In order to attain this experience) Grace is
also needed; (in order to attain that Grace) have love (for
Self); (then) Bliss will blossom forth, (Therefore, so very
easy is Atma-Vidya! Ah, very easy!)
Sri Ramanopadesa Noonmalai 190
Other Publications of
Sri Ramana Kshetra - Kanvashrama Trust
The Path of Sri Ramana - Part One
By Sri Sadhu Om.
The Path of Sri Ramana - Part Two
By Sri Sadhu Om.
Upadesa Undiyar (The Song of Siva)
By Sri Sadhu Om & Michael James
Sri Arunachala Stuti Panchakam
Commentary : Sri Sadhu Om.
The Bridal Garland of Letters to Sri Arunachala
(Sri Arunachala Aksharamanamalai)
Original manuscript in Tamil facsimile, transliterated into
Roman script with transaltion into English equivalent, for
singing in the original metre by a devotee.
A Pilgrimage in South India in 1845, Tiruvannamalai
By Francoise Boudignon.
The Revelation in the Wilderness
By Dr. G.H. Mees (Sadhu Ekarasa)
An exposition of the psychology contained in the
Traditions of Old.
(in three volumes - plus supplement, - 1400 pp.)
Books are available at :
1. Sri Ramanashramam, Tiruvannamalai - 606 603.
2. Kanvashrama Trust, Tiruvannamalai - 606 603.
3. Sri Arunachalaramana Nilayam, Tiruvannamalai-606 603.