Knowledge of the Self
Can Sankara, the enlightener of the Self,
be different from one’s own Self?
Who but he, does this day, abiding as the inmost Self in me,
say this in the Tamil language?
1. This Atma Bodha is meant to fulfil the need of the seekers of
liberation who, by their prolonged tapas,
have already cleansed themselves of impurities
and become mentally peaceful and free from desires.
2. Of all the means to liberation,
knowledge is the only direct one.
As essential as fire to cooking; without it,
liberation cannot be gained.
3. Not being opposed to ignorance,
karma does not destroy it.
on the other hand, knowledge destroys ignorance,
as surely as light does darkness.
Anma-vin boda-marul asanan Sankaranav
Anmavuk kanni-yan avano – anma-vai
Enna-gatte yirun-dindru tamizh sol-vanum
Annava nandri mattra-rular – munnar
1. Tavan galinar pavan tavirn-davarai santi
Avirn-davarai asai arun-darai – bhava-mukti
Adara marn-daruk kadaiyat tagu-manma
Bodama midu puga-lagum – odiv
2. Ari-vondre ner-mukti sadana magum
Pira sadanan-galin peram – an-vindri
Agadu mukti-yural aggini-yindrip pakam
Agada varen drari-vaynl – moga
3. Ari-yamaik kuppagai andra-danar kanmam
Ari-yamai tannai agat-tradu – arive
Azhiku-mari yamai-oli anda-karak kumbu
Ozhik-kuma rendre unarvai – muzhu-dum
In kalivenba metre
4. Owing to ignorance, the Self now appears to be covered up;
on the removal of ignorance,
the pure Self shines forth of Itself,
like the sun after the dispersal of clouds.
5. The jiva1 is mixed up with ignorance.
By constant practice of knowledge, the jiva becomes pure,
because knowledge disappears (along with ignorance),
as the cleansing nut with the impurities in the water.
6. Samsara is full of likes and dislikes and other opposites. Like a
dream, it seems real for the time being; but, on waking, it
vanishes because it is unreal.
Because the dream is negated on waking, I know it to be unreal; but
the world persists and I only believe it to be real.
7. So long as the substratum of all,
the non-dual Brahman is not seen, the world seems real,
like illusory silver in a piece of mother of pearl.
But the world is so diverse; yet, you say there is One only.
8. Like bubbles rising on the surface of the waters of the ocean,
all the worlds arise from, stay in, and resolve
into the Supreme Being
who is the root cause and prop of all.
4. Ari-yamai yal marai-vanadu pol-anma
Arave-agdu ekama tagi – nirai-vai
Ilagume tanai yiri-yave megam
Ilagum aditta-nenave nangu – ulagil
5. Ari-yamai yankalakkam arumuyir tuytam
Arivup payir chiyi-nalav – arivum
Agattri ariyamai azhiyume nir-masu
Agattrum-tettram podiyop payttan – agattu
6. Viruppu verup-padi vikara samsa-rattu
Iruppun kanavuk kinai-agdu – urup-padum
Podu-mei polap poli-yume boda-mudi
Podadu-vum poiya-gippom pinnark – keda-milai
7. Evva-lavu kalam evaik-kum adish-tana-mam
Avvi-yaya mam-bram-mam ayndari-dal – ovvi-dadu
Attunaik-kalam akila-mum meiyayt tondrun
Sutti-velli polat tuni-vayni – motta
8. Mudar kara-namai muzhudi nadaram
Adu-vam pare-san agatte – udadi
Udi-kumizhi gal-pol ulagan-gal ellam
Udit-tirun doyum unar-vai – muda-lavan
9. In Being-Consciousness-Bliss, which is all-permeating, eternal
Vishnu, all these diverse objects and individuals appear (as
phenomena) like various ornaments made of gold.
Yes, but what about the numberless individual souls?
10. Just as the all-pervading akasa3 appears fragmented in different
objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains
undifferentiated upon the falling away of its limitations (the
container), similarly with the single, non-dual ruler of the senses
(seeming to function as gods, men, cattle, etc.).
But individuals have different traits and function according to different
11. The traits are also superimposed. Pure water (tasteless by itself) tastes
sweet, bitter, salty etc., according to the admixture in it (upadhis).
Similarly, race, name, status, etc., are all superimposed on the non¬
dual Self of all. What are these upadhisf which play such tricks on
the Self? They are gross, subtle and very subtle as described here.
12. The gross body
made up of the five gross elements
is meant to reap the fruits of past actions
in the shape of pleasure and pain.
13. The subtle body consisting of the five airs,
the mind, intellect, the ten senses
and made up of subtle elements
9. Sat-chita nandan saka-lattum ullullan
Iccha-nam vishnu-nilai tannir – soccha-mam
Ponnir kada-kadi polum-pal tottra-melam
Anni-yam andren-drari muttrum – manna-lurum
10. Vinnile pola vilan-gisanir tondrum
Ennil-upadi isainda vibu – anna-lumap
Beda vupadi-galar binnan-pol vana-vai
Podalum pundrap poru-lavan – odum
11. Pala-vam upadi-gal pattriye naman
Kulama sirama-mudar kolgai – jalattil
Suvai-nira madi-por sudda anma-vil
Avai kalpita-mam ariga – kavai-yai
12. Kalanda peru-maim buta kariya magun
Kalanda-vinai sarnda kala-man – kalak-kum
Ida-rinba bogam evaiyum pusit-tarkku
Idam ivvudalen drirup-pai – uda-lulle
13. Vayukkal aindu manam buddhi yirain-dai
Eyun karuvi-gal eynda-nun – kayan
Kala-vada nunbuta kariya-mam bogattu
Ulavada sadana-mam orvai – mala-magi
14. Inexpressible and beginningless ignorance is said to be the
causal body (as in deep sleep).
Know the Self to be other than these three5upadhis.
If so, why is the Self not evident to me? On the other hand, Sruti says,
‘This Purusha is made up of the essence of food (annarasa).’
15. Just as a clear crystal (itself colourless) appears red, blue, yellow,
etc., according to the background, so also the Self, pure and
untainted, seems to be identical with the body, the senses, the
mind, intellect or blissful ignorance6 when in contact with them.
16. Just as husking the paddy exposes the grain within,
so also should one judiciously separate the pure Atman
from the sheaths covering it.
Atman is said to be everywhere. Why should it then be judiciously
looked for within the five sheaths?
17. Though always and everywhere present,
the Self does not shine forth in all places.
Just as light is reflected only in a transparent medium,
so also the Self is clearly seen in the intellect only.
18. The Self is realized in the intellect as the witness of the activities
of, and yet separate from, the body, the senses, the mind,
intellect and gross nature as is a king in relation to his subjects.
The Selfseems to participate in their activities; so he cannot be different
from them, nor be their witness.
14. Adi-yat trintrend drarai-yona ajnanam
Oduva-radi upadi-yai – odum
Upadi-gala mundru dal-galin verai
Upadi-yil anma-vai orav – upadi-galam
15. Kosan galaindu-mudar kuttura-val anmavum
Masi-lade ayinumav amma-yane – resaruvum
Nila-pada dikkalap-pal nirmala-mam spadigam
Polave ottap poru-lagum – melil
16. Udal-pancha kosa umi-yadi yodut
Sudar pari-suddha anma-vait – dida-mana
Vutti-yinar kutti-yozhitta vattrai-arisi
Ottariya vendum unarulle – ottadai
17. Engume endrum irup-pinum anmavum
Engume anma ilaga-lilai – tunga-mam
Buddhiyi leye poliyu-nizhal soccha-mam
Vastuvir trondrum vagai-yagat – tottum
18. Udal-karuvi ulla modu-buddhi mayai
Vidave ravat-trin virutti – udane
Evaik-kume satchi-yam endrum anmavai
Avaik-karasan pola ariga – sevimun
19. Karuvi-galin thozhil kanda aviveki
Karuttan-pon dran-mavaik kanban – turida-mai
so also the Self seems to the undiscriminating to be active,
when actually, it is the senses that are active.
To be active, the body, the senses, etc., must also be intelligent; they are
said to be inert. How can they act without the intelligent Self
participating in their actions?
20. Just as men do their duties in the light of the sun (but the sun
does not participate in them), so also the body, senses, etc.,
function in the light of the Self without its participating in them.
True, the Self alone is intelligence. I know myself to be born, growing,
decaying, happy, or unhappy and so on. Am I right?
21. No. The characteristics (birth, death, etc.) of the body
and the senses are superimposed on
as is the blue in the sky by those who do not discriminate.
22. So also the characteristics of the mind, such as agency, etc.,
are by ignorance superimposed on the Atman,
as are the movements of water
on the moon reflected in it.
23. Only when the intellect is manifested, likes and dislikes, pleasure
and pain are felt. In deep sleep, when the intellect remains latent,
they are not felt. Therefore, they are of the intellect and not of
the Atman (the Self). Here is the real nature of the Atman.
24. As light is the sun, coldness characterizes water,
and heat is the nature of fire,
so also the eternal, pure
Being-Consciousness-Bliss is the Self.
Odume gankandu unarvili chandi-rane
Odu-gira nen-badai yotta-tahdu – Idilla
20. Jnana-voli anmavai nanni udal-porigal
Mana-dam buddhi-ivai mannu-tamakku – anatozhil
Attridu madittan aviroli-yal makkal-tozhil
Attru-vadu polumari meipol – tottra-murun
21. Degam porigal tikazh gunangal vinaigal
Agumivai tuyasat cittan-mavil – mohattar
Karpippar suddha gaganattil nIla-mudar
Karpittal polak karuduga – arpa
22. Manamam upadi maruvu karttat-vam
Inamaya vattrai ari-vinmai – enu-mayalal
Anma-vir kar-pippar appalaivai nIr-tondrum
Van-madiyir karpikku marupal – panmai
23. Virup-pasai tun-binbu melu-mivai polva
Irup-pavam buddhi iruppal – iruppillat
Tukkattil indra-danar sonda-mavai pundikke
Orkkuga anma-virka moyenave – park-kum
24. Arukkan tanakkoli appuk-kut tatpam
Erikushna-mum iyalbai – irukkai-yena
As at some time or other every individual experiences happiness, the
experience of Being-Consciousness-Bliss is plain. How can one make
the experience permanent and unchanging?
25. Being-Consciousness is of the Self; the ‘I’ mode is of the intellect;
these are distinctly two. However, owing to ignorance,
the individual mixes them together
and thinks ‘I know’ and acts accordingly.
26. Never is there any change (or action) in Atman
nor knowledge in the intellect.
Only the jiva is deluded into thinking itself to be
the knower, doer and seer.
27. Like the snake in the rope, mistaking the jiva for the Self,
one is subject to fear. If, on the other hand,
one knows oneself not as a jiva but as the supreme Self,
one is altogether free from fear.
28. Only the Self illumines the senses, intellect, etc.,
as a lamp does objects such as pots.
The Self is not illumined by them as they are inert.
If the Self cannot be made known by the intellect, there will be no
knower to know the Self and the Self cannot be known.
29. To see a light, no other light is needed.
So also, the Self being self-effulgent,
needs no other means of knowledge. It shines of itself.
If so, everyone must be Self-realized effortlessly, but it is not so.
30. On the strength of the Vedic teaching, ‘not this, not this’,
eliminate all the adjuncts (upadhis) and with the help of the
Sattu-cittanandan sarnittan suddha iyalbu
Ottadan mavuk-kendro aindam – attagai-yul
25. Sattuc-chit tennat tagum-anma amsamum
Buddhi virutti puga-londrum – otta
Irandodu mudattal yan-arigindre nendru
Oruttan thozhir-paduva norvai – oru-vidattum
26. Endrum vikara-mila danma buddhiyum
Endrum arivindri-yade endralum – ondriya
Jivane yellan terivan-seivan kanban
Bhavat-tan ma-mogi parsattai – mevu-rum
27. Tannaittan jiva-nenat tambile pambu-pol
Unniye accham urugindran – tannaittan
Jiva-nalan yanpara-manma endru tern-dadanal
Avanan jana yavan-oli – mevum
28. Oru-porulam anma olirkkum madimun
Karuvi-galait dipan Kadadi – poruva
Oliyil avattral oru-podum anma
Olirkkap pada-den drunarvai – oliyal
29. Vilakkin uruvai vilakkida veru
Vilakkai virumba vidam-pol – vilan-gum
Arivuru-vam anma arin-didat tannaip
Piri-darivu vendap peradu – piri-davai
30. Neti-neti vakkinal nikki upadi-yelam
Midiyan jivanma midila – adiyam
mahavakyas, realize the identity of the jivatman (individual
self) with the paramatman (the supreme Self).
31. The whole objective world such as the body,
is born of ignorance and transient like a bubble on water.
Know the Self to be distinct from it
and identical with Brahman (the Supreme).
32. Being distinct from the gross body, birth, death, old age,
debility, etc., do not pertain to me.
Not being the senses, I have no connection
with the objects of the senses such as sound, etc.
33. The srutis declare:
‘I am not the vital air7 nor the mind, (but) pure (Being).’
Not being the mind I am free
from likes and dislikes, fear, etc.
34. I am free from qualities and actions,
eternal, undifferentiated, untainted,
ever-free and pure.
35. Like ether, I am always pervading all,
in and out, unswerving,
ever equal in all,
pure, untainted, clear and unshaken.
36. That which remains eternal, pure, ever-free,
all alone, unbroken bliss, non-dual,
transcendent Brahman (the same) am I.
Appara-man makkalin aikki-yama vakki-yangal
Seppuva dorndu telin-diduga – appoi
31. Aviddaiyal anavai aga-mudar kanum
Ivai-kumizhi pola azhi-veidum – ivattrin
Ayalam amala aham-brama mamendru
Ayarama lendrum ariyan – uyiril
32. Udalukku verenak kun-datan muttal
Odu-kundral savu-mudal ondrai – padarnda
Voli-mur pulan-galo dondralenak kindre
Alan porigal yana dalale – chalana
33. Mana-malanan adalan mannu-tuya rasai
Sinam acchamadi enaic-chera – inamaga
Appiranan mana-millan suddanendru marai
Cheppu-gindra dandro teli-palavam – appe-yargal
34. Nirgunan niranjanan nittan nira-karan
Nirvikaran suddan nishkriyan – nirvi-karpan
Nittamuk tanmunni gazhttidap pattavai
Attanaiyu nanend rari-pari – sudda-mam
35. Agayam-pola akilattin ulveli-yan
Saga-dan sarva saman-cittan – dehadi
Yavattrum pattratra nendrum-amalan saliyan
Avanan-endre ariadu – avai
36. Edu-nittan suddam edu-muktam yekam
Edakanda vinbiran dilladu – edu sattu
Chittananda magun tigazhap para-brama
Vastu yaneya madittiru – nittam
37. Long, constant practice of ‘I am Brahman only’
destroys all the vasanas8, born of ignorance,
just as an efficacious remedy
eradicates a disease.
38. Be dispassionate, keep the senses under control
and let the mind not wander;
sit in a solitary place and meditate on the Self
as infinite and one alone.
39. Keep the mind pure;
with keen intellect, resolve all that is objective
into the Self and always meditate on the Self
as clear and single like ether.
40. Having discarded all names and forms,
you are now the knower of the Supreme Being
and will remain as
41. Being the same as Consciousness-Bliss,
there is no longer any differentiation
such as the knower and the known;
and the Self shines forth as Itself.
42. If in this manner by process of constant meditation,
the two pieces of wood, namely the Self and the ego,
are rubbed together, the flames from the fire of knowledge
burn away the whole range of ignorance.
43. On knowledge destroying ignorance in this way,
like the light of dawn scattering the darkness of night,
the Self will rise like the sun in all its glory.
37. Nirantara mivvaru nigazhttap padumap
Bramame yanavan-ennum – urudi
Azhikku mariyamai alaivu-galai noygal
Ozhikkum irasa-yanam ottu – vizhuppa-mam
38. Ekanta desat tirun-dasai indriveli
Pogadu vendru pori-galai – eka-mai
Andamil anmavai anniyamil pundiya-nai
Chindikka vendum teri-yingan – chindik-kum
39. Buddhiman kanum porulevai-yum anmavil
Buddhiyal ondral purivitte – sudda-mam
Vinnena vondrai vilangidum anmavai
Yennuga eppo-dume yivvaru – enniye
40. Ulla dunarndon uruvam varuna-mudal
Ulla mayalgal orun-gozhittu – ullam
Tigazh-pari pundra chida-nandan tanat
Tigazhn-diduva nalun teliga – nigazhum
41. Arivan arivo-dari paduva bedam
Urupara-man mavil-urade – arivinbu
Uruvai ondrai-ahdu uruva danattran
Uruvale tanoli-rum orga – uruvulle
42. Anma enumav-arani-yil ivvidam
Anmad dhiyanam aha-madanam – tan-muyandru
Sanda-tan seidalar sar-jnanat timada-mai
Indana-mellam erikku me-yerikka – mundum
43. Aruna-nale yalla galudal ponmun
Maruvari valam mada-mai – iriyave
Pongu-manma pari purana magave
Pongum adit-tanaip polave – manga-lila
44. True, the Self is always here and now;
yet it is not apparent, owing to ignorance.
On ignorance being destroyed, the Self seems as if it were
gained newly, like the necklace round one’s own neck.9
45. Just as in darkness a post is mistaken for a man,
so is Brahman in ignorance mistaken for jiva.
If, however, the true nature of jiva is seen,
46. Knowledge arising on the experience of reality,
immediately destroys the ignorant perception of ‘I’ and ‘mine’,
which resemble the delusion
of direction in darkness.
47. A jnani who is a perfectly Self-realized yogi,
sees by the eye of wisdom all objective phenomena to be in
and of the Self and thus the Self
to be the sole Being.
How does he then act in the world?
48. Just as clay is the only material from which different utensils
are formed (such as pots, jars, etc.),
so he sees that the Self, too, is the whole universe
and there is nothing but the Self.
49. In order to be liberated while yet alive, the sage should
completely eschew the upadhis and thus gain the real nature
of Being-Consciousness-Bliss like the larva that turns into a
44. Anma eppodum adain-dulade yanalun
Tan madamai yal-adaiya daya-maru – man-madiya
Eydap-pet trarpol ilaguntan kanda-vani
Eydap-pettrar polave yendrum – eidum
45. Brammattir jivan brandi-yar kattai
Purudan-pol karpidan poyyam – uru-vattin
Tattuvam yadendru tanunarin avvuru-vam
Vastu-vagadu madi-yulla – vastu-vam
46. Tattuva swarupanu budiyar tranudi
Uttama jnanam udane-yam – mittaiya
Nanena tanj-jnana nasippikkun dik-biramai
Bhanu-udayat tenave park-kave – tanolirum
47. Nandru tanai-yari vinj-jnaniyam yogi-yum
Ondru-melan tannil uruvadai – ondrana
Tanella-mayula-dait tan-jnanak kanni-nar
Tan-kanban endre tari-pari – pundra-mam
48. Anmave ivvulagel lamagum arpa-mum
Anma-vuk kanniya mai-illai – anma-vai
Kanban-ellamun gadadi-gal mannin verai
Kan-badum undo kazha-ruga – kan-gurum
49. Jivan muktan vidvan-teru-vadan mun-tannai
Mevum upadi-gunam vittu-dane – mevu-van
Tannuru-sat chit-tinbait tan-kitam vandi-nuru
Tannai-yural polat dari-tanam – mannu-mavan
50. Having crossed the ocean of illusion
and having killed the demons of likes and dislikes,
the yogi, now united to shanti, finds delight in the Self
and so remains in his own glory.
51. The jivanmukta, freed from all desire
for transient, external pleasures,
delights in his own Self
and remains clear and steady like a lamp in a pot.
52. Like the akasawhich remains untainted by the objects contained
within it (and in which it is contained), the sage remains
untainted by adjuncts covering him. Being the all-knower he
remains like one that knows not and moves about like the air
uncontaminated by the objects it touches.
53. On the dissolution of the adjuncts (the body, senses, etc.), the
sage now freed from all particularities merges in the all-permeating
Being, like water in water, ether in ether or fire in fire.
54. There is no gain over and above this gain,
no pleasure over and above this bliss,
no knowledge over and above this knowledge;
know this to be Brahman.
55. That which on seeing, nothing remains to be seen,
on becoming, no more return to samsara,
on knowing, nothing remains to be known,
know That to be Brahman.
56. What fills everything, above, below and all around,
non-dual, infinite, eternal, one only,
know that to be Brahman.
50. Mogak kadal-kadandu mulasai kopa-mudal
Agum arakkar arak-kondru – yogi
Amaidi yodu-kudi anma-vin inbattu
Amain-dolirva nendre arivai – amai-vil
51. Anitta-veli yin-bicchai attra-nai anma
Tannin-pir tirutti tanai-yuttru – anisa-mum
Tannoli yar-kudan tannul vilak-kenat
Tannule tanolir-van tanaga – mannum
52. Upadi yuttra-nenum ottavin polav
Upadi darman-galo dottan – upadi-yilan
Muttra-riva nenu muni mudanena vayupol
Pattrat-tru sancharip-pan paril – pattrum
53. Upadi nasattal uruvan muni-van
Upadi-yil Vishnu vinulle – abedame
Toyattir toya-mun tuvinnile vinnum
Tiyir-tiyum polat tervai – tuya-dam
54. Evvadai virpiri dedu-madai dar-kindro
Evvin-binir piridin bindro – evva-rivu
Tannir pirida-rivu tan-indra movadu
Tannai bramma-mena charn-diduga – pinnum
55. Edu-kanak kandar kedu-vume yindro
Edu-vana-pin janma mindro – edu-varinda
Pinnari-yat takka piridor porul-indro
Annadu tan-bramma magume – innum
56. Edu-kurukku mel-kizha mengu nirai-vagum
Edu satcittin biran-dilladu – eda-nantam
Nitta-mai ondrai nigazhva-dedu vagu-mav
Vastu bramma madit-tiduni – nitta-mam
57. What remains as immutable, unbroken Bliss, and as one only,
that which even the scriptures can only indirectly denote by
the process of elimination as ‘not this, not this’,
know the same to be Brahman.
58. Dependent on a fraction
of the inexhaustible Bliss of the Atman,
all the gods, such as Brahma,
enjoy bliss according to their grades.
59. Like the butter in milk,
the objective universe is contained in it;
all activities are based on it alone.
Therefore Brahman is all-pervading.
60. What is neither subtle nor gross,
short nor long, produced nor spent,
what is devoid of form, attribute, caste and name,
know That to be Brahman.
61. That by whose light the sun and other luminaries shine forth,
but which is not itself illumined by them,
and in whose light all this is seen,
know That to be Brahman.
62. Like fire in a piece of red hot iron,
Brahman permeates the whole world,
in and out and all through,
makes it shine and also shines by itself.
63. Brahman is distinct from the universe,
yet there remains nothing apart from Brahman.
Should any other than Brahman appear,
it is only an illusion like water in a mirage.
57. Edazhi-villada detai yandren dran-drendre
Veda mudivu vilak-kidum – yadondru
Akanda inbagi yama-rum adu-tane
Tigazhum bramman teliga – pugalav
58. Akanda suka-maya anma-vil arpa
Sukattai yadutte sura-rai – tigazhum
Brammadi yenor piran-guvar inbuttru
Tara-tara magat tarippai – para-mam
59. Adani-dat tulla dakilamun seigai
Adai-yadut tullade yagum – adanal
Para-vidu mellam param porul palil
Vira-vidu nei-polave yagtu – aruvam
60. Paru-maiyu nun-mai urpatti vinasan
Kuru-galu nitchiyun kudadu – uruvan
Gunankula nama-mun kollamal ulladu
Unarga bramma-men drutrul – unarvam
61. Edan oliyi-nal olirume yiravi-yadi
Edanai avai-volirkka veladu – eda-nale
lnda-vula gellam ilagum adu-tane
Andap bramma marin-diduga – undi
62. Olirt-tulaga mellan-tan ulveli viyabittu
Olirin-didum abbramma morvai – olirum
Nerup-pinir kaidangi nerolirum-anda
Irup-purundai yai-polave tan – iruk-kum
63. Bramma mulagir piridagum andap
Brammat tanuvil piridai – brammat-tirku
Anniyam edum avirndal adu-mittai
Unnuga kanalnir ottada-nai – munnil
64. Whatever is seen or heard,
it cannot be different from Brahman.
True knowledge finds Brahman
to be Being-Consciousness-Bliss and one without a second.
65. Only the eye of wisdom can see
the omnipresent Being-Consciousness-Bliss,
but not the eye of ignorance,
for a blind eye cannot see the sun.
66. Like gold freed from dross, the jiva has all his impurities burnt
away by the fire of knowledge bursting into flames,
fanned by sravana, manana and nidhidhyasana10,
and now he shines forth by himself.
67. Because the sun of knowledge,
the chaser of darkness has risen,
the Atman shines in the expanse of the Heart
as the omnipresent sustainer of all and illumines all.
68. He who bathes in the clear, warm, ever-refreshing waters of
the Atman, which, being available everywhere, here and now,
need not be sought for in special centres and seasons –
such a one remains actionless.
He shines immortal, as the knower of all,
64. Edu-yedu kanavun ketka-vum eyum
Adu brammat tanniya magadu – adu-vume
Tattuva jnanat-tinar satcit tananda-mam
Addu-vidab bramma mam-ariga – otte
65. Sarvattun sarn-datan sat-citta nan-dap
Brammattai jnanak-kan pettran – dari-sippan
Jnanakkan nilladan nannane katchi-yolir
Banuvai andan-polap par-mudan – enum
66. Sravana madigalar tesuru jnana
Eri-yinir kaicchi yedukka – saruva
Mala-mum-poich jivan maruvil ponpol
Nir-malanagit tanolir vane – ilagum
67. Idaya-veli tondri yirulai azhi-jnana
Udaya-ravi anma volirum – nida-mume
Ella-vattrum paravi yella-mum tangi-nindru
Ellam olir-vikkum ennuga – pallattrum
68. Dikkidan kala-mudal tedama lendru-met
Dikku-marnde kulir-mun tirpadai – yekkalan-gum
Attra nitya-nanda anma tirttat-tuttoi
Uttravanar seigai yondrin-dri – mattravan
Yavum arin-donai engu-nirain dara-mirdan
Avan yenave ari
9. A lady wearing a precious necklace suddenly grew anxious, forgetting where
her necklace was and looking for it everywhere, even asking others to help her.
Finally someone simply points out that it is around her neck.