Ulladhu Naarpadu a topic by our Great Guru Sri Bhagawan Ramana Maharishi on Thathwabodham Presenter: Smt. Seetha Raman (Parasakthi Family Member)
Mangalam- Verse 1
உள்ளதல துள்ளவுணர் வுள்ளதோ வுள்ளபொரு
ளுள்ளலற வுள்ளத்தே யுள்ளதா — லுள்ளமெனு
முள்ளபொரு ளுள்ளலெவ னுள்ளத்தே யுள்ளபடி
யுள்ளதே யுள்ள லுணர்.
If the Reality ‘I’ did not exist, could there exist the consciousness ‘am’ (the consciousness of one’s own existence)?* Since (that) Reality exists in the heart devoid of thought, how to (or who can) meditate upon (that) Reality,
which is called the Heart? Know that abiding in the Heart as it is (that is, without thought, as ‘I am’), alone is meditating (upon the Reality).
If what exists were not, would existing awareness exist? Since the existing substance exists in the heart without thought, how to think of the existing substance, which is called ‘heart’? Being in the heart as it is alone is thinking.
Know Liberation is gained not by doing anything but only by just being. We must experience what is, not what merely seems to be.
Mangalam- Verse 2
மரணபய மிக்குளவம் மக்களர ணாக
மரணபவ மில்லா மகேசன் — சரணமே
சார்வர்தஞ் சார்வொடுதாஞ் சாவுற்றார் சாவெண்ணஞ்
சார்வரோ சாவா தவர்
Pure-hearted people who have an intense fear of death will take refuge at the feet of God, who is devoid of death and birth, as a fortress. By their refuge, they undergo death. Will those who are deathless be associated with the thought of death?
Mature souls who have intense inner fear of death cling to the Feet of the deathless and birthless Great Lord as (their) refuge. By their clinging (thus to His Feet), they have died as individuals and have thereby become one with that deathless Lord. (Therefore) Can (such) deathless people
(again) have the thought of death? (They are) eternal.
Note: Whereas the previous verse describes the path
of Self-enquiry, this verse describes the path of self-surrender.
Pure-hearted people who have an intense fear of death will take refuge at [or surrender to] the feet of Mahēśaṉ [the Great Lord, Śiva or God], who is devoid of death and birth, [depending upon him] as [their protective] fortress. By their [taking] refuge [or as soon as they take refuge], their ego dies [and what remains is only their real nature, which is immortal awareness]. Will those who are [thereby] deathless be associated [ever again] with the thought of death?
The State of True Immortality.
Ulladhu Naarpadu Verse- 1
நாமுலகங் காண்டலா னானாவாஞ் சத்தியுள
வோர்முதலை யொப்ப லொருதலையே — நாமவுருச்
சித்திரமும் பார்ப்பானுஞ் சேர்படமு மாரொளியு
மத்தனையுந் தானா மவன்.
Because we, who are joined with sight, see the world, accepting one principle which has a manifold power is indispensable. The picture of names and forms, the seer, the co-existing screen and the pervading light – all these are He, who is Self.
Because we, the ego or individual, whose adjunct-nature is the faculty to see things as other than ‘I’, see this world of multiplicity, it is indispensable for us to accept the existence of one first principle which has the power to appear as many. This world-picture, which consists merely of names and forms, the seer of this picture, the screen or supporting base upon which this picture appears, and the pervading light which illumines this picture – all these are only He, that one first principle, who is none other than the real Self.
Our Ego is nothing other than our actual Self, but our actual Self is not this Ego.
Ulladhu Naarpadu Verse- 2
மும்முதலை யெம்மதமு முற்கொள்ளு மோர்முதலே
மும்முதலாய் நிற்குமென்று மும்முதலு — மும்முதலே
யென்னலகங் கார மிருக்குமட்டே யான்கெட்டுத்
தன்னிலையி னிற்ற றலை.
Each religion initially accepts three fundamentals. Contending ‘Only one fundamental stand as three fundamentals’, ‘Three fundamentals are always actually three fundamentals’, is only so long as the ego exists. Destroying ‘I’, standing in the state of oneself is best.
Each religion [or theistic system of belief] initially accepts three fundamentals [namely the soul, world and God]. Contending that only one fundamental stand as [these] three fundamentals or that [these] three fundamentals are always actually three fundamentals is [possible] only so long as the ego exists.
[By] destroying ‘I’ [Ego], standing in the [real] state of oneself is Best.
Ulladhu Naarpadu Verse- 3
உலகுமெய்பொய்த் தோற்ற முலகறிவா மன்றென்
றுலகுசுக மன்றென் றுரைத்தெ — னுலகுவிட்டுத்
தன்னையோர்ந் தொன்றிரண்டு தானற்று நானற்ற
வந்நிலையெல் லார்க்குமொப் பாம்.
What is the use of disputing: ‘The world is real’, ‘An unreal appearance’; ‘The world is sentient’, ‘It is not’; ‘The world is happiness’, ‘It is not’? Leaving the world and investigating oneself, one and two ceasings, that state in which ‘I’ has perished is agreeable to all.
‘The world is real or sat, it is sentient or chit, and it is happiness or ananda’. ‘No, it is unreal, insentient and miserable’ – to engage in such vain arguments is futile. When one has given up attending to the world when one has known oneself by enquiring ‘Who am I, where is the individual who seeks to know the truth about the world?’ and when one has thereby put an end to all thoughts both about non-duality and about duality, the resulting state of egolessness will be free of all arguments and will be loved by everyone.
Sri Bhagavan and other Sages teach that the world
is an unreal appearance which is devoid both of sentience
and of happiness, only in order to enable us to give up our
attachment to it and thereby to turn within and to know Self.
Ulladhu Naarpadu Verse- 4
உருவந்தா னாயி னுலகுபர மற்றா
முருவந்தா னன்றே லுவற்றி — னுருவத்தைக்
கண்ணுறுதல் யாவனெவன் கண்ணலாற் காட்சியுண்டோ
கண்ணதுதா னந்தமிலாக் கண்.
If oneself is a form, the world and God will be likewise; if oneself is not a form, who can see their forms? How? Can the seen be otherwise than the eye? The eye is oneself, the infinite eye. Forms can be perceived only by an ‘eye’ or awareness that perceives itself as a form, namely the ego or mind, which always perceives itself as the form of a body.] The [real] eye is oneself [one’s real nature, which is pure self-awareness], the infinite [and hence formless] eye [so it can never see any forms or phenomena, which are all finite].
Awareness of phenomena is just a by-product of ego’s conflation of self-awareness of a body because only when we mistake ourself to be the form of a body can we perceive other forms, some of which we call the world and others of which we may call God.
We cannot surrender ourself entirely to God so long as we cling to any form of his.
Ulladhu Naarpadu Verse- 5
உடல்பஞ்ச கோச வுருவதனா லைந்து
முடலென்னுஞ் சொல்லி லொடுங்கு — முடலன்றி
யுண்டோ வுலக முடல்விட் டுலகத்தைக்
கண்டா ருளரோ கழறு.
The body is a form of five sheaths. Therefore all five are included in the term ‘body’. Without a body, is there a world? Say, leaving the body, is there anyone who has seen a world?
The body is pañca-kōśa-uru [a form composed of five sheaths, namely a physical structure, life, mind, intellect and will]. Therefore all five [sheaths] are included in the term ‘body’. Without a body [composed of these five sheaths], is there a world? Say, without [experiencing oneself as such] a body, is there anyone who has seen a world? There is no world except when we mistake ourself a body, composed of five sheaths, so the world is created only by our perception of it.
Whatever body the ego experiences as “I”, is always a form composed of five sheaths.
Ulladhu Naarpadu Verse- 6
உலகைம் புலன்க ளுருவேறன் றவ்வைம்
புலனைம் பொறிக்குப் புலனா — முலகைமன
மொன்றைம் பொறிவாயா லோர்ந்திடுத லான்மனத்தை
யன்றியுல குண்டோ வறை.
The world is a form of five sense-impressions, not anything else. Those five sense-impressions are impressions to the five sense organs. Since the mind alone perceives the world by way of the five sense organs, say, is there a world besides the mind?
The world is a form [composed] of five [kinds of] sense-impressions [sights, sounds, tastes, smells and tactile sensations], not anything else. Those five [kinds of] sense-impressions are impressions [respective] to the five sense organs. Since the mind alone [or since one thing, the mind] perceives the world by way of the five sense organs, say, is there [any] world besides [excluding, if not for, apart from, other than or without] the mind? The mind alone perceives the world, but for the mind, there is no world.
In the absence of the ego or mind, nothing else ( other than our real self ) exists.
Ulladhu Naarpadu Verse- 7
உலகறிவு மொன்றா யுதித்தொடுங்கு மேனு
முலகறிவு தன்னா லொளிரு — முலகறிவு
தோன்றிமறை தற்கிடனாய்த் தோன்றிமறை யாதொளிரும்
பூன்றமா மஃதே பொருள்.
Though the world and awareness arise and subside simultaneously, the world shines by awareness. Only that which shines without appearing or disappearing as the place for the appearing and disappearing of the world and awareness is the substance, which is the whole.
Though the world and awareness [the awareness that perceives the world, namely ego or mind] arise and subside simultaneously, the world shines by [that rising and subsiding] awareness [the mind]. Only that which shines without appearing or disappearing as the place [space, expanse, location, site or ground] for the appearing and disappearing of the world and [that] awareness is poruḷ [the real substance or vastu], which is pūṉḏṟam [the infinite whole or pūrṇa]. What Bhagawan refers to in the first Mangalam verse as ULLA PORUL, ‘the existing substance’ or ‘real substance’ is what he refers to in this verse as PUNDRAM AAM PORUL, the substance that is the whole (infinite).
Just as a movie picture projected on a screen does not affect the screen in any way (a raging fire does not burn the screen), the rising ourself as ego and our consequent awareness of phenomena does not in any way affect our self as pure awareness, which is eternal and immutable.
Ulladhu Naarpadu Verse- 8
எப்பெயரிட் டெவ்வுருவி லேத்தினுமார் பேருருவி
லப்பொருளைக் காண்வழிய தாயினுமம் — மெய்ப்பொருளி
னுண்மையிற்ற னுண்மையினை யோர்ந்தொடுங்கி யொன்றுதலே
யுண்மையிற் காண லுணர்.
Whoever worships in whatever form giving whatever name, that is the way to see that substance in name and form. However, investigating the reality of oneself, dissolving in the reality of that true substance, becoming one alone is seeing in reality. Know.
Whoever worships [it] in whatever form giving [it] whatever name, that is the way to see that [nameless and formless] poruḷ [the real substance, brahman, the ultimate reality or God] in name and form. However, [by] investigating [or knowing] the reality of oneself, [and by thereby] dissolving [or subsiding] in the reality of that true poruḷ, becoming one [with it] alone is seeing [it] in reality. Know [or be aware].
Worshipping the ultimate reality in name and form is the way to see it in name and form, but seeing the reality of oneself and thereby abiding as the ultimate reality is seeing it in reality.
Ulladhu Naarpadu Verse- 9
இரட்டைகண் முப்புடிக ளென்றுமொன்று பற்றி
யிருப்பவா மவ்வொன்றே தென்று — கருத்தினுட்
கண்டாற் கழலுமவை கண்டவ ரேயுண்மை
கண்டார் கலங்காரே காண்.
Dyads and triads exist always holding one thing. If one sees within the mind what that one thing is, they will cease to exist. Only those who have seen have seen reality. See, they will not be confused.
Dyads [pairs of opposites] and triads [the three factors of transitive knowledge or awareness, namely the perceiver, the perceived and the perceiving] exist [by] always holding [or depending on] one thing [namely ego, in whose view alone they seem to exist]. If [by looking keenly at oneself] one sees within the mind what that one thing is, they will cease to exist [because their support and foundation, ego, will itself cease to exist]. Only those who have seen [what remains when all dyads and triads have thereby ceased to exist along with their root, ego] have seen the reality. See, they will not be confused. In sleep, when we do not rise as ego, there are no Dyads and triads, but in waking and dream we rise and stand as ego because it is only as of the ego that we are either aware of or ignorant of other things.
The Seer, The Seen and The Seeing are all a False Appearance.
Ulladhu Naarpadu Verse- 10
அறியாமை விட்டறிவின் றாமறிவு விட்டவ்
வறியாமை யின்றாகு மந்த — வறிவு
மறியா மையுமார்க்கென் றம்முதலாந் தன்னை
யறியு மறிவே யறிவு.
Leaving ignorance, knowledge does not exist; leaving knowledge, that ignorance does not exist. Only the knowledge that knows oneself, who is the first, as to whom is that knowledge and ignorance, is knowledge Without ignorance [of other things], knowledge [of them] does not exist; without knowledge [of them], that ignorance [of them] does not exist. Only the knowledge [or awareness] that knows [the reality of] oneself [ego], who is the first [to appear], [by investigating] to whom are that knowledge and ignorance [of other things], is [real] knowledge [or awareness].
Bhagawan says, awareness or knowledge of anything other than ourself is not real awareness or knowledge but only ignorance, because nothing other than ourself actually exists.
Knowing the non- existence of the ego is true knowledge.
Ulladhu Naarpadu Verse- 11
அறிவுறுந் தன்னை யறியா தயலை
யறிவ தறியாமை யன்றி — யறிவோ
வறிவயற் காதாரத் தன்னை யறிய
வறிவறி யாமை யறும்.
Not knowing oneself, who knows, knowing other things is ignorance; besides, is it knowledge? When one knows oneself, the support for knowledge and the other, knowledge and ignorance will cease.
Instead of knowing [the reality of] oneself [ego], who knows [everything else], knowing other things is ignorance; except [that], is it knowledge? When one knows [the reality of] oneself [ego], the ādhāra [support, foundation or container] for knowledge and the other [ignorance], knowledge and ignorance [of everything else] will cease [because the reality of ego is just pure self-awareness, so when one knows oneself as pure self-awareness ego will g no longer seem to exist, and hence all its knowledge and ignorance will cease to exist along with it]. Since nothing other than our real nature exists, being aware of anything other than ourself, is being aware of what does not exist. So it is not real awareness but only ignorance. When one knows one’s self, knowledge and ignorance about other things will cease. Being aware of otherness or multiplicity is not real knowledge but only ignorance.
Knowing anything other than Oneself is ignorance.
Ulladhu Naarpadu Verse- 12
அறிவறி யாமையு மற்றதறி வாமே
யறியும துண்மையறி வாகா — தறிதற்
கறிவித்தற் கன்னியமின் றாயவிர்வ தாற்றா
னறிவாகும் பாழன் றறி.
What is devoid of knowledge and ignorance is actually knowledge. That which knows is not real knowledge. Since one shines without another for knowing or for causing to know, oneself is knowledge. One is not void. Know.
What is devoid of knowledge and ignorance [about anything other than itself] is actually aṟivu [knowledge or awareness]. That which knows [or is aware of anything other than itself, namely ego] is not real aṟivu [knowledge or awareness]. Since [the real nature of oneself] shines without another for knowing or for causing to know [or causing to be known], oneself is [real] aṟivu [knowledge or awareness]. One is not void [emptiness, desolation, nothingness or non-existence]. Know [or be aware]. When we are aware of ourself as we actually are, nothing else will exist for us to know or make known. What really exists is ONLY Atma swarupa, so what it is aware of is only itself and not anything else, because in its clear view nothing else exists.
Other than the real awareness that we actually are, there is nothing to know or make known.
Ulladhu Naarpadu Verse- 13
ஞானம் ஆம் தானே மெய். நானா ஆம்
ஞானம் அஞ்ஞானம் ஆம். பொய் ஆம்
அஞ்ஞானமுமே ஞானம் ஆம் தன்னை அன்றி இன்று.
அணிகள் தாம் பலவும் பொய்; மெய் ஆம்
பொன்னை அன்றி உண்டோ? புகல்
Oneself, who is awareness, alone is real. Awareness that is manifold is ignorance. Even ignorance, which is unreal, does not exist except as oneself, who is awareness. All the many ornaments are unreal; say, do they exist except as gold, which is real?
Oneself, who is jñāna [knowledge or awareness], alone is real. Awareness that is manifold [namely the mind, whose root, ego, is the awareness that sees the one as many] is ajñāna [ignorance]. Even [that] ignorance, which is unreal, does not exist except as [besides, apart from or as other than] oneself, who is [real] awareness. All the many ornaments are unreal; say, do they exist except as gold, which is real? [In other words, though ego or mind, which is the false awareness that sees itself as numerous phenomena, is ignorance and unreal, the real substance that appears as it is only oneself, who is true knowledge or pure awareness, so what actually exists is not ego or mind but only oneself.]
Real awareness is ourself, whereas awareness of other things is ignorance.
Ulladhu Naarpadu Verse- 14
தன்மை உண்டேல், முன்னிலை படர்க்கைகள் தாம் உள ஆம்.
தன்மையின் உண்மையை தான் ஆய்ந்து தன்மை அறின்,
முன்னிலை படர்க்கை முடிவு உற்று,
ஒன்றாய் ஒளிரும் தன்மையே தன் நிலைமை தான்.
If the first person exists, second and third persons will exist. If, oneself investigating the reality of the first person, the first person ceases to exist, second and third persons coming to an end, the nature that shines as one alone is oneself, the state of oneself.
If the first person exists, second and third persons will exist. If oneself investigating the reality of the first person, the first person ceases to exist, second and third persons coming to an end, the nature that shines as one alone is oneself, the state of oneself. If the first person [ego] exists, second and third persons [everything else] will exist. If the first person ceases to exist [by] oneself investigating the reality of the first person, second and third persons will come to an end, and [what then remains alone, namely] the nature [selfness, essence or reality] that shines as one [undivided by the appearance of these three persons or ‘places’] alone is oneself, the [real] state [or nature] of oneself.
The ego will cease to exist when it investigates itself keenly enough, and everything else will cease to exist along with it because other things seem to exist only when we rise and stand as ego.
Ulladhu Naarpadu Verse- 15
நிகழ்வினைப் பற்றி யிறப்பெதிர்வு நிற்ப
நிகழ்கா லவையு நிகழ்வே — நிகழ்வொன்றே
யின்றுண்மை தேரா திறப்பெதிர்வு தேரவுன
லொன்றின்றி யெண்ண வுனல்.
Past and future stand holding the present. While occurring, they too are actually the present. The present is the only one. Not knowing the reality of now, trying to know the past or future is trying to count without one.
Past and future stand holding [or depending upon] the present. While occurring, they too are actually the present. [Therefore] the present is the only one [the only time that actually exists] [alternatively this sentence can be interpreted as meaning: the present alone [is all these three times]; the present alone [exists]; or [there is] only the present] [so the implication of all these interpretations is that there are not three times, namely the past, present and future, but only one, namely the present, which alone is what seems to be these three]. [Hence] without knowing the reality of today [the present moment, now], trying to know the past or future is [like] trying to count [calculate or evaluate] without [knowing the value of] one.
“Now” is the only time that ever actually exists.
Ulladhu Naarpadu Verse- 16
நாமன்றி நாளேது நாடேது நாடுங்கா
னாமுடம்பே னாணாட்டு ணாம்படுவ — நாமுடம்போ
நாமின்றன் றென்றுமொன்று நாடிங்கங் கெங்குமொன்றா
னாமுண்டு நாணாடி னாம்.
When we investigate, except we, where is time, where is place? If we are a body, we will be ensnared in time and place. Are we a body? Since we are the one, now, then and always, the one in place, here, there and everywhere, there is we, we. Time and place do not exist.
When we investigate [ourself], except we, where is time and where is place? If we are a body, we will be ensnared in time and place. [But] are we a body? Since we are the [same] one [without any change], now, then and always, the [same] one in [each] place, here, there and everywhere, there is [only] we, [the timeless and placeless] we.
“Time and place do not exist…”
Ulladhu Naarpadu Verse- 17
உடனானே தன்னை யுணரார்க் குணர்ந்தார்க்
குடலளவே நான்ற னுணரார்க் — குடலுள்ளே
தன்னுணர்ந்தார்க் கெல்லையறத் தானொளிரு நானிதுவே
யின்னவர்தம் பேதமென வெண்.
For those who do not know themself, for those who have known themself, the body is actually ‘I’. For those who do not know themself, ‘I’ is only the extent of the body; for those who have known themself within the body, oneself, ‘I’, shines without limit. Consider that the difference between them is only this.
For those who do not know themself [their real nature] and for those who have known themself, the body is actually ‘I’ [or only ‘I’]. For those who do not know themself, ‘I’ is [limited to] only the extent of the body, [whereas] for those who have known themself within the body, oneself [called] ‘I’ shines without limit [boundary or extent] [as the one infinite whole, which alone exists and which is, therefore, the sole substance that appears as the body and everything else]. Consider that the difference between them is only this.
Ulladhu Naarpadu Verse- 18
உலகுண்மை யாகு முணர்வில்லார்க் குள்ளார்க்
குலகளவா முண்மை யுணரார்க் — குலகினுக்
காதார மாயுருவற் றாருமுணர்ந் தாருண்மை
யீதாகும் பேதமிவர்க் கெண்.
For those who do not have the knowledge, for those who have, the world is real. For those who do not know, the reality is the extent of the world; for those who have known, reality pervades devoid of form as the support for the world. This is the difference between them. Consider.
For those who do not have knowledge [of their real nature] and for those who have, the world is real. For those who do not know [their real nature], the reality is [limited to] the extent of [the forms that constitute] the world, [whereas] for those who have known [their real nature], reality pervades devoid of form as the ādhāra [support, foundation or container] for [the appearance of the forms that constitute] the world. This is the difference between them. Consider.
Ulladhu Naarpadu Verse- 19
விதிமதி மூல விவேக மிலார்க்கே
விதிமதி வெல்லும் விவாதம் — விதிமதிகட்
கோர்முதலாந் தன்னை யுணர்ந்தா ரவைதணந்தார்
சார்வரோ பின்னுமவை சாற்று.
Only for those who do not have discernment of the root of fate and will is there dispute about which prevails, fate or will. Those who have known themself, who is the one origin for fate and will, have discarded them. Say, will they thereafter be associated with them?
Only for those who do not have vidhi-mati-mūla-vivēkam [ability to distinguish or discern the root of fate (vidhi) and will (mati), namely ego] is there dispute about which prevails, fate or will. Those who have known [the reality of] themself [ego], who is the one origin [cause or foundation] for fate and will, have [thereby] discarded them [because ego as such does not actually exist, since its reality is not what it seems to be but just pure self-awareness, so when one knows oneself as pure self-awareness the appearance of ego will be dissolved forever, and thus one will have discarded not only ego but also its fate and will]. Say, will they thereafter be associated with them?
Ulladhu Naarpadu Verse- 20
காணுந் தனைவிட்டுத் தான்கடவு ளைக்காணல்
காணு மனோமயமாங் காட்சிதனைக் — காணுமவன்
றான்கடவுள் கண்டானாந் தன்முதலைத் தான்முதல்போய்த்
தான்கடவு ளன்றியில தால்.
Leaving oneself, who sees, oneself seeing God is seeing a mental vision. The only one who sees oneself, the origin of oneself, is one who has seen God, because the origin, oneself, going, oneself is not other than God.
Neglecting [ignoring or not investigating] oneself [ego], who sees [things other than oneself], oneself seeing God is seeing a mental vision [a mind-constituted image, phenomenon or appearance]. The only one who sees oneself [one’s real nature], the origin [base or foundation] of oneself [one’s ego], is one who has seen God, because oneself [one’s real nature], [which alone is what remains] when oneself [one’s ego], the origin [root or foundation of all other things], goes, is not other than God.
Ulladhu Naarpadu Verse- 21
தன்னைத்தான் காண றலைவன் றனைக்காண
லென்னும்பன் னூலுண்மை யென்னையெனின்—றன்னைத்தான்
காணலெவன் றானொன்றாற் காணவொணா
தேற்றலைவற் காணலெவ னூணாதல் காண்.
Leaving oneself, who sees, oneself seeing God is seeing a mental vision. The only one who sees oneself, the origin of oneself, is one who has seen God, because the origin, oneself, going, oneself is not other than God.
If anyone asks what is the truth of many texts that talk of ‘oneself seeing oneself’ and ‘seeing God’ [the reply is]: Since oneself is one, how is oneself to see oneself? If it is not possible [for oneself] to see [oneself], how [is oneself] to see God [who is the real nature of oneself]? Becoming food [to God] is seeing [both oneself and God]. [In other words, ego being swallowed and consumed entirely by the infinite light of pure self-awareness is alone real seeing.]
Ulladhu Naarpadu Verse- 22
மதிக்கு ஒளி தந்து,
அம் மதிக்குள் ஒளிரும் பதியில் மதியினை
உள்ளே மடக்கி பதித்திடுதல் அன்றி,
பதியை மதியால் மதித்திடுதல் எங்ஙன்? மதி.
Consider, except by, turning the mind back within, completely immersing it in God, who shines within that mind giving light to the mind, how to fathom God by the mind?
Consider, except by turning [bending or folding] mati [the mind or intellect] back within [and thereby] completely immersing [embedding or fixing] it in pati [the Lord or God], who shines [as pure awareness] within that mind giving light [of awareness] to the mind, how to fathom [or investigate and know] God by the mind?
Ulladhu Naarpadu Verse- 23
நானென்றித் தேக நவிலா துறக்கத்து
நானின்றென் றாரு நவில்வதிலை — நானொன்
றெழுந்தபி னெல்லா மெழுமிந்த நானெங்
கெழுமென்று நுண்மதியா லெண்.
This body does not say ‘I’. No one says ‘In sleep, I do not exist’. After one thing, ‘I’, rises, everything rises. Contemplate by a subtle mind where this ‘I’ rises.
This body does not say ‘I’ [that is, it is not aware of itself as ‘I’]. No one says ‘In sleep I do not exist’ [even though one was then not aware of this or any other body]. [Therefore neither this nor any other body can be what I actually am, but in waking and dream an awareness rises as ‘I am this body’.] After one thing [called] ‘I’ [namely ego, the awareness that rises as ‘I am this body’] rises, everything rises. Contemplate [investigate, discern, determine or ascertain] by nuṇ mati [a subtle, refined, sharp, keen, acute, precise, meticulous and discerning mind or intellect] where this ‘I’ rises.
Ulladhu Naarpadu Verse- 24
சடவுடனா னென்னாது சச்சித் துதியா
துடலளவா நானொன் றுதிக்கு — மிடையிலிது
சிச்சடக்கி ரந்திபந்தஞ் சீவனுட்ப மெய்யகந்தை
யிச்சமு சாரமன மெண்.
The insentient body does not say ‘I’; being-awareness does not rise; in between one thing, ‘I’, rises as the extent of the body. Know that this is the awareness-insentience-knot, bondage, soul, subtle body, ego, this wandering and mind.
The jaḍa [insentient] body does not say ‘I’; sat-cit [being-awareness] does not rise; [but] in between [these two] one thing [called] ‘I’ rises as the extent of the body. Know that this [the spurious adjunct-mixed self-awareness that rises as ‘I am this body’] is cit-jaḍa-granthi [the knot (granthi) formed by the entanglement of awareness (cit) with an insentient (jaḍa) body, binding them together as if they were one], bandha [bondage], jīva [life or soul], nuṭpa mey [subtle body], ahandai [ego], this saṁsāra [wandering, revolving, perpetual movement, restless activity, worldly existence or the cycle of birth and death] and manam [mind].
“Though the ego seems to be both ourself and a body, it is actually neither of these”.
Ulladhu Naarpadu Verse- 25
உருப்பற்றி யுண்டா முருப்பற்றி நிற்கு
முருப்பற்றி யுண்டுமிக வோங்கு — முருவிட்
டுருப்பற்றுந் தேடினா லோட்டம் பிடிக்கு
முருவற்ற பேயகந்தை யோர்.
Grasping form the formless phantom-ego comes into existence; grasping form it stands; grasping and feeding on form it grows abundantly; leaving the form, it grasps form. If sought, it will take flight. Investigate.
[By] grasping form [that is, by projecting and perceiving the form of a body (composed of five sheaths) as itself] the formless phantom-ego comes into existence [rises into being or is formed]; [by] grasping form [that is, by holding on to that body as itself] it stands [endures, continues or persists]; [by] grasping and feeding on form [that is, by projecting and perceiving other forms or phenomena] it grows [spreads, expands, increases, ascends, rises high or flourishes] abundantly; leaving [one] form [a body that it had projected and perceived as itself in one state], it grasps [another] form [another body that it projects and perceives as itself in its next state]. If sought [that is, if it seeks, examines or investigates itself], it will take flight [because it has no form of its own, and hence it cannot seem to exist without grasping the forms of other things as itself and as its food or sustenance]. Investigate [this ego] [or know thus].
“Bhagawan explains how the ego rises and remains away from its source (our real self), namely by attending to things other than itself, and how it can trace itself back to its source, namely by attending to itself alone.”.
Ulladhu Naarpadu Verse- 26
அகந்தையுண் டாயி னனைத்துமுண் டாகு
மகந்தையின் றேலின் றனைத்து — மகந்தையே
யாவுமா மாதலால் யாதிதென்று நாடலே
யோவுதல் யாவுமென வோர்.
If the Ego comes into existence, everything comes into existence; if the ego does not exist, everything does not exist. The Ego itself is everything. Therefore, know that investigating what this is alone is giving up everything.
If the ego comes into existence, everything [all phenomena, everything that appears and disappears, everything other than our pure, fundamental, unchanging and immutable self-awareness] comes into existence; if the ego does not exist, everything does not exist [because nothing other than pure self-awareness actually exists, so everything else seems to exist only in the view of the ego, and hence it cannot seem to exist unless ego seems to exist]. [Therefore] the ego itself is everything [because it is the original seed or embryo, which alone is what expands as everything else].
“Therefore, know that investigating what this [ego] is alone is giving up everything [because the ego will cease to exist if it investigates itself keenly enough, and when it ceases to exist everything else will cease to exist along with it].”.
Ulladhu Naarpadu Verse- 27
நானுதியா துள்ளநிலை நாமதுவா யுள்ளநிலை
நானுதிக்குந் தானமதை நாடாம — னானுதியாத்
தன்னிழப்பைச் சார்வதெவன் சாராமற் றானதுவாந் தன்னிலையி னிற்பதெவன் சாற்று.
The state in which one exists without ‘I’ rising is the state in which we exist as that. Without investigating the place where ‘I’ rises, how to reach the annihilation of oneself, in which ‘I’ does not rise? Without reaching, say, how to stand in the state of oneself, in which oneself is that?
The state in which one exists without ‘I’ [ego] rising is the state in which we exist as that [brahman, the ultimate reality and infinite whole, the nature of which is pure self-awareness, uncontaminated by the appearance of anything else]. Without investigating the place [namely one’s fundamental self-awareness] where [from which or in which] ‘I’ rises, how to reach [achieve or take refuge in] the annihilation of oneself [ego], [the state] in which ‘I’ does not rise? [In other words, the only way to annihilate ego is to investigate oneself, the source from which it rises, because only when one investigates oneself will one see oneself as one actually is, and only when one sees oneself as one actually is will one forever cease mistaking oneself to be ego, the false rising and subsiding ‘I’.] [And] without reaching [or taking refuge in] [the annihilation of ego], say [or explain], how to stand [stop, stay or abide] in the [real] state of oneself, in which oneself is that.
Ulladhu Naarpadu Verse- 28
எழும்பு மகந்தை யெழுமிடத்தை நீரில்
விழுந்த பொருள்காண வேண்டி — முழுகுதல்போற்
கூர்ந்தமதி யாற்பேச்சு மூச்சடக்கிக் கொண்டுள்ளே
யாழ்ந்தறிய வேண்டு மறி.
Like sinking wanting to see something that has fallen in the water, sinking within restraining speech and breath by a sharpened mind it is necessary to know the place where the rising ego rises. Know.
Like sinking [submerging, immersing or plunging] wanting [needing or in order] to see [find or discover] something that has fallen in the water, sinking [submerging, immersing, diving, plunging or piercing] within [oneself] restraining speech and breath by kūrnda mati [a sharpened, pointed, keen, acute, penetrating and discerning mind or intellect] it is necessary to know the place [namely one’s real nature, which is pure self-awareness] where [from which or in which] the rising ego rises. Know [or be aware].
Ulladhu Naarpadu Verse- 29
நானென்று வாயா னவிலாதுள் ளாழ்மனத்தா
னானென்றெங் குந்துமென நாடுதலே — ஞானநெறி
யாமன்றி யன்றிதுநா னாமதுவென் றுன்னறுணை
யாமதுவி சாரமா மா.
Not saying ‘I’ by mouth, investigating by an inward sinking mind where one rises as ‘I’ alone is the path of knowledge. Instead, thinking ‘not this, I am that’ is an aid; is it investigation?
Without saying ‘I’ by mouth, investigating by an inward sinking [submerging, immersing, diving, plunging or piercing] mind where one rises as ‘I’ is alone the path of jñāna [the means to experience jñāna, real knowledge or pure awareness, which is one’s true nature]. Instead, thinking ‘[I am] not this [body or mind], I am that [brahman]’ is an aid, [but] is it vicāra [investigation (in the sense of self-investigation)]?
Ulladhu Naarpadu Verse- 30
நானா ரெனமனமுண் ணாடியுள நண்ணவே
நானா மவன்றலை நாணமுற — நானானாத்
தோன்றுமொன்று தானாகத் தோன்றினுநா னன்றுபொருள்
பூன்றமது தானாம் பொருள்.
As soon as the mind reaches the heart inwardly investigating who am I, when he who is ‘I’ dies, one thing appears spontaneously as ‘I am I’. Though it appears, it is not ‘I’. It is the entire substance, the substance that is oneself.
As soon as the mind reaches the heart [its core and essence, which is pure self-awareness] [by] inwardly investigating who am I, when [thereby] he who is ‘I’ [ego] dies, one thing [or the one] appears spontaneously [or as oneself] as ‘I am I’. Though it appears, it is not ‘I’ [ego]. It is poruḷ-pūṉḏṟam [the entire substance, whole reality or pūrṇa-vastu, which is eternal and unchanging], the poruḷ [substance or vastu] that is oneself.
Ulladhu Naarpadu Verse- 31
தன்னை யழித்தெழுந்த தன்மயா னந்தருக்
கென்னை யுளதொன் றியற்றுதற்குத் — தன்னையலா
தன்னிய மொன்று மறியா ரவர்நிலைமை
யின்னதென் றுன்ன லெவன்.
For those who are happiness composed of that, which rose to destroy themself, what one exists for doing? They do not know anything other than themself; who can conceive their state as ‘like this’?
Explanatory paraphrase: For those who are [blissfully immersed in and as] tanmayānanda [happiness composed of that, namely Brahman, one’s real nature], which rose [as ‘I am I’] destroying themself [ego], what one [action] exists for doing? They do not know [or are not aware of] anything other than themself; [so] who can [or how to] conceive their state as ‘[it is] like this’? Egolessness is a state devoid of awareness of anything other than oneself, so how can the mind comprehend it?
Since it is a state of non-duality, any attempt made to express it in words will fail, because words can only describe distinctions,
and not a state devoid of all distinctions.
Ulladhu Naarpadu Verse- 32
அதுநீயென் றம்மறைக ளார்த்திடவுந் தன்னை
யெதுவென்று தான்றேர்ந் திராஅ — ததுநா
னிதுவன்றென் றெண்ணலுர னின்மையினா லென்று
மதுவேதா னாயமர்வ தால்.
When the Vēdas proclaim ‘That is you’, instead of oneself being knowing oneself as ‘what?’, thinking ‘I am that, not this’ is due to non-existence of strength, because that alone is always seated as oneself.
When the Vēdas proclaim ‘That is you’, instead of oneself being [as one is] [by] knowing oneself [by investigating] what [am I], thinking ‘I am that [brahman], not this [body or mind]’ is due to non-existence [destitution or deficiency] of strength [of bhakti and vairāgya] [and consequent lack of clarity of heart and mind], because that [brahman] alone [or that itself] is always seated [calmly] as oneself. Clinging to such aids(thinking ” I am not this, I am that”) is due to ‘deficiency of strength.’
When we are told, ‘that is you’, we should investigate ‘what am I.’
Ulladhu Naarpadu Verse- 33
என்னை யறியேனா னென்னை யறிந்தேனா
னென்ன னகைப்புக் கிடனாகு — மென்னை
தனைவிடய மாக்கவிரு தானுண்டோ வொன்றா
யனைவரனு பூதியுண்மை யால்.
Saying ‘I do not know myself’, ‘ I have known myself,’ is ground for ridicule. Why? To make oneself an object, are there two selves? Because being ONE is the truth, the experience of everyone.
Saying [either] ‘I do not know myself’ [or] ‘I have known myself’ is ground for ridicule. Why? To make oneself viṣaya [an object, something is known as other than oneself, the knower], are there two selves [a knowing self and a known self]? Because being one is the truth, [as is known by] the experience of everyone. [That is, since we always experience ourself as one, we are not aware of ourself, so ātma-jñāna (self-knowledge or self-awareness) is not something that we are yet to attain but is our very nature, and hence what is called the attainment of ātma-jñāna is actually not a gain of anything but a loss of everything along with its root, ego, which is merely a false awareness of ourself (an awareness of ourself as something other than what we actually are), and when the ego is lost there is no one left to say ‘I have known myself’ because what remains is only our real nature, which is pure, infinite, eternal and immutable self-awareness.]
“No matter with how much faith and earnest application the ego may follow the path shown by the guru, it can never realise what it actually is, because by trying to know itself it will dissolve back into its source, and what will then remain is only our actual self, which is always perfectly aware of itself and therefore never needs to’ realize’ itself”.
Ulladhu Naarpadu Verse- 34
என்று மெவர்க்கு மியல்பா யுளபொருளை
யொன்று முளத்து ளுணர்ந்துநிலை — நின்றிடா
துண்டின் றுருவருவென் றொன்றிரண் டன்றென்றே
சண்டையிடன் மாயைச் சழக்கு.
Not standing firmly knowing the substance, which always exists for everyone as nature, in the mind that merges within, quarrelling saying ‘It exists’, ‘It does not exist’, ‘Form’, ‘Formless’, ‘One’, ‘Two’, ‘Neither’, is delusion-mischief.
Instead of standing firmly [as pure, infinite, eternal and immutable self-awareness] knowing poruḷ [the real substance, namely pure self-awareness], which always exists for everyone as [their real] nature, in the mind that merges within [or in the heart, where it exists as one], quarrelling [fighting or disputing] saying ‘It exists’, ‘It does not exist’, ‘[It is a] form’, ‘[It is] formless’, ‘[It is] one’, ‘[It is] two’, ‘[It is] neither [one nor two]’, is māyā-mischief [mischief, wickedness or defectiveness born of māyā, delusion or self-ignorance].
Ulladhu Naarpadu Verse- 35
சித்தமா யுள்பொருளைத் தேர்ந்திருத்தல் சித்திபிற
சித்தியெலாஞ் சொப்பனமார் g சித்திகளே — நித்திரைவிட்
டோர்ந்தா லவைமெய்யோ வுண்மைநிலை நின்றுபொய்ம்மை
தீர்ந்தார் தியங்குவரோ தேர்.
Being knowing the substance, which exists as accomplished, is an accomplishment. All other accomplishments are just accomplishments achieved in a dream; if one wakes up leaving sleep, are they real? Will those who, standing in the real state, have left unreality be deluded? Know.
Being [as one actually is] knowing poruḷ [the one real substance, which is oneself], which exists as siddham [what is always accomplished], is [real] siddhi [accomplishment]. All other siddhis [such as the aṣṭa-siddhis, eight kinds of paranormal powers that some people try to achieve by meditation or other yōga practices] are just siddhis achieved [or experienced] in a dream; if one wakes up leaving [this] sleep [of self-ignorance], are they real? Will those who, standing [firmly] in the real state [of pure self-awareness], have left unreality [or illusion, namely the unreal states of waking and dream] be deluded [by such unreal siddhis]? Know.
Ulladhu Naarpadu Verse- 36
நாமுடலென் றெண்ணினல நாமதுவென் றெண்ணுமது
நாமதுவா நிற்பதற்கு நற்றுணையே — யாமென்று
நாமதுவென் றெண்ணுவதே னான்மனித னென்றெணுமோ
நாமதுவா நிற்குமத னால்.
If we think that we are a body, thinking ‘No, we are that’ will be just a good aid for us to stand like that. Since we always stand like that, why thinking ‘We are that’? Does one think ‘I am a man’?
If we think that we are a body, thinking ‘No [we are not this body], we are that [brahman]’ will be just a good aid for [reminding and encouraging] us to stand [firmly] as that. [However] since we always stand [abide or exist] as that, why [should we be] thinking ‘We are that’? Does one think ‘I am a man’ [that is, does one need to always think ‘I am a man’ in order to be aware of oneself as a man]? [Therefore instead of just thinking ‘I am not this body, I am that’, we should look keenly at ourself to see what we actually are, because only when we see what we actually are will we see that we always stand firmly like that.]
Ulladhu Naarpadu Verse- 37
சாதகத்தி லேதுவிதஞ் சாத்தியத்தி லத்துவித
மோதுகின்ற வாதமது முண்மையல — வாதரவாய்த்
தான்றேடுங் காலுந் தனையடைந்த காலத்துந்
தான்றசம னன்றியார் தான்.
Even the contention that declares, ‘Duality only in spiritual practice, non-duality in attainment’, is not true. Both when one is eagerly searching and when one has found oneself, who indeed is one other than the tenth man?
Even the contention that declares, ‘Duality [exists] only in spiritual practice, [and] non-duality [exists only] in attainment’, is not true [because even when one is seeking to know one’s real nature, what actually exists is only oneself and not anything else]. Both when one is eagerly searching [for the missing tenth man] and when one has found oneself [to be him], who indeed is one other than the tenth man? [Here daśamaṉ, ‘the tenth man’, refers to the supposedly missing man in the analogy of the ten foolish men who, after fording a river, each counted the other nine but forgot to count himself, and therefore concluded that one of them was missing. Just as each of them was actually the tenth man even while they were anxiously searching for him, we are never actually anything other than the one reality that we are seeking to know, so just as all that each of the ten men needed was to count himself, all that we need is to look keenly at ourself, because when we look at ourself keenly enough we will see that we alone exist and are therefore eternally non-dual.]
Ulladhu Naarpadu Verse- 38
வினைமுதனா மாயின் விளைபயன் றுய்ப்போம்
வினைமுதலா ரென்று வினவித் — தனையறியக்
கர்த்தத் துவம்போய்க் கருமமூன் றுங்கழலு
நித்தமா முத்தி நிலை.
If we are the doer of the action, we will experience the resulting fruit. When one knows oneself by investigating who is the doer of the action, doership will depart and all the three actions will slip off. The state of liberation, which is eternal.
If we are the doer of the action, we will experience the resulting fruit. [However] when one knows oneself [as one actually is] by investigating who is the doer of the action, [ego, which is what seemed to do actions and to experience their fruit, will thereby be eradicated, and along with it its] kartṛtva [doership] [and its bhōktṛtva, experiencership] will depart and [hence] all [its] three karmas [its āgāmya (actions that it does by its own free will), sañcita (the heap of the fruits of such actions that it is yet to experience) and prārabdha (destiny or fate, which is the fruits that have been allotted for it to experience in its current life)] will slip off. [This is] the state of mukti [liberation], which is eternal [being what actually exists even when we seem to be this ego]. The ego is both doer of actions and experience of the fruit but will cease to exist along with all its three karmas if we investigate ourself keenly enough to see what we actually are.
“Karma exists only for the ego”.
Ulladhu Naarpadu Verse- 39
பத்தனா னென்னுமட்டே பந்தமுத்தி சிந்தனைகள்
பத்தனா ரென்றுதன்னைப் பார்க்குங்காற் — சித்தமாய்
நித்தமுத்தன் றானிற்க நிற்காதேற் பந்தசிந்தை
முத்திசிந்தை முன்னிற்கு மோ.
Only so long as one says ‘I am someone bound’, thoughts of bondage and liberation. When one looks at oneself as who is the one who is bound, when oneself, the one who is eternally liberated, remains as accomplished, if the thought of bondage will not remain, will thought of liberation henceforth remain?
Explanatory paraphrase: Only so long as one says ‘I am someone bound’ [that is, only so long as one experiences oneself as if one were bound] [will there be] thoughts of bandha [bondage] and mukti [liberation]. When one looks at [observes, examines or scrutinises] oneself [to see] who is the one who is bound, and when [thereby] oneself, the one who is eternally liberated, [alone] remains as siddham [what is firmly established or always accomplished], since the thought of bondage will not remain, will thought of liberation henceforth remain?
Ulladhu Naarpadu Verse- 40
உருவ மருவ முருவருவ மூன்றா
முறுமுத்தி யென்னி லுரைப்ப — னுருவ
மருவ முருவருவ மாயு மகந்தை
யுருவழிதன் முத்தி யுணர்.
If it is said that liberation that one will experience is three, form, formless, form-formless, I will say: know that the ego-form, which distinguishes form, formless, form-formless, being destroyed is liberation.
Explanatory paraphrase: If it is said that mukti [liberation] that one will experience [or that one will attain, or that will happen] is of three kinds, with form, without form, or either with form or without form [that is, a state in which one can alternate back and forth between being a form or being formless], I will say: know that [only] destruction of the ego-form [the form-bound ego], which distinguishes [these three kinds of liberation], with form, without form, or either with the form or without form, is mukti. Ego is B bandha, (bondage), so to be free of bondage, the price to be paid is the eradication of ego. Liberation is the destruction of the ego.
“Annihilating our ego by means of “Atma-Vichara” is fulfilling the ultimate purpose of SANATANA DHARMA”.
Concludes to only start again, Vichara of the self or Atma Vichara.