RamanaAshram Prayers – Devi Kalottaram Meaning

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Devikalottaram

Jnanachara Vichara Padalam

(The Knowledge that Transcends Time Revealed to Devi)

Prefatory Verse (by Kannudaya Vallalar)

Of all the births, the human birth is the rarest.

Of all the disciplines, non-killing is supreme.

Of all the Gods to meditate upon, the three-eyed One is the best.
Of all the scriptures, Devikalottaram is the greatest.

Invocation

Meditate in the heart upon Lord Ganesa1 – the silent, non-dual,
universal witness – who is the nectar of divine bliss and is full of
grace. He shines as the bountiful flowering of aspirants who follow
the path of spiritual wisdom revealed in
Devikalottaram, which
was revealed by Lord Ishwara to Goddess Ishwari.

Devi:

1. O Lord of all celestial beings, I yearn to know that path of supreme
wisdom and the codes of conduct by which one can attain
liberation, so that all the people in the world may attain salvation.
Out of your compassion, I beg you to teach them to me.

Ishwara:

2. O Queen among women, so that everyone may attain knowledge,
I shall clearly explain to you today the highest wisdom and the
methods, though difficult to describe, by which discerning seekers
of wisdom can attain liberation free from any blemish.

Devikalottaram:

Jnanachara Vichara Padalam

Payiram

Ariya vakkaiyin manida vakkaiye yakkai
Viriyu nonbinil uyirkola viradame viradam
Karudir deivadan kannudar deivame deivam
Teriyir devikalottarat tettrame tettram

Managalam

Devan tiru-vayal Devi cevi-pugattun
Devi kalot-taran terjnana – mavilai-vam
Ananda vana-muda mana-varul addu-vida
Monak kari-yahame munn-ammai – tanum

Devi:

1. Anai-vark-kume muktik kaga-vam mukti
Tanai-yuru-marggak katchi tanam – anaiya-para
Jnana macharame nadu-menak kunnarulal
Vana-var Isa vazhut-tenna – Jnana-Sivan

Iswara:

2. Yadi-nan jnani-yargal yador kalan-gamumil
Odariya mukti-tanai uttri-duvar – madarase
Jnana acharan-gal nanunak kindru-raippan
Jnana-mura yava-rume nanginda – una-maru

3. O Lady of fair countenance, understand that one who is not
able to realise the truth in his heart by this knowledge of spiritual
wisdom known as
Kala Jnana, can never attain it even by
studying the hundreds of crores of
sastras2 spanning the heavens.

4. Therefore let the wise man be fearless,
undoubting, free from desire, earnest, resolute
and persevering in jnana,as explained here.

5. O Divine Mother, claiming nothing as ‘mine’, filled with
compassion, give protection to all living beings so that no creature
fears you. Yearn for liberation and be absorbed in yoga3. Study
this work,
Devikalottaram, and follow wholeheartedly and
steadfastly the single path shown within it.

6-7. He who is able to bring his mind under control is Brahma,
Siva, and Vishnu,4 he is Indra, King of the devas, he is the six¬
faced Skanda5, he is the guru of all devas
6, he is the supreme
yogi who has performed every austerity; he alone is (truly)
learned, for he has achieved the supreme spiritual goal, whose
mind is no longer unstable like air but is held firm.

8-9. The means by which this mind, which is restless and moves
about quicker than the wind, can be brought under control,
is indeed the means to liberation and is good for those who
seek the permanent Reality. It itself is pure consciousness and
the state of firmness. It alone is the righteous duty to be observed
by discerning seekers. It alone is the pilgrimage to holy waters.

3. Jnanan-dan yavark-kum nan-mugatto yik-kala
Jnanat-tal ullin anugado – vana
Kanak-kilak kodi-nul kattralum annorkku
Unar-vudiya dendre unarvai – tuni-vidu

4. Ada-nale nirbha-yanai aiya-mena lindri
Yeda-nilume yichai ila-nai – idayat-til
Nar-siraddai yodu nira-kula-nai jnanat-til
Urchagam ullonai uttrena-den – pattram

5. Mamadai indrik-karunai mannibbu dangal
Tamak-kellame abayam tantu – mumutshu-vai
Yogat-tir tar-parana yodik-kalot-tarattin

Eka vazhi nirka isaindu-puram – poga

6. Avan-tane nan-muganum achivanum malum
Avan-devar kon guhanu-mavan – avan-tan
Akila surar-Guruvu mavan-ma yogi

Akila tapo-dananu mame – akila-munar

7. Pandi-tanu ma-purudan para-mart tap-peru
Konda-vanu manna-vane kurun-gal – mandi-yuzhal
Vayu-saman cittam valit-tevana niccha-lana
Mayirut-tap petridu mam-cittam – tuyoi

8. Adu-tane muktik kupayam aduve
Chatu-bayar char-gunan tanum – aduve
Prajnai stirat-tanmai pinnum aduve
Daru-mam vivegi-yark-kut tan-mattru – aridam 7

It alone is charity. It alone is austerity. Know that there is no
doubt about this.

10. When the mind moves even a little, that is samsara8. When the
mind abides firmly and motionlessly (in the state of the Self),
that is mukti9 10. This is certain. Therefore know that the wise
man must hold his mind firm by supreme Self-Awareness.

11. The happiness attained in this solitariness is the highest,
boundless bliss. What learned person will not revel in that
Supreme Reality, in which there is absolutely no action?
Tell me.

12. Being rid of worldly knowledge and having acquired pure
wisdom, formless and all-pervading, in which there are no sense
objects, the great hero is sure to achieve everlasting moksha,
even if he does not consciously seek it.

13. The consciousness (chaitanya) associated with the aspect ‘I am’
is called
sakti. The universe shines by its light. The whole of
creation is
sakti’s sankalpa7. The state free of all (such)
attachments is the pure state of wisdom.

14. The Void11 which is without parallel, which is the effulgence
of pure wisdom completely devoid of visible phenomena, and
which consists of the aspect ‘I’, is considered the seed of
liberation. The experience of that impels one to start on the
path of union with the Supreme.

15. Do not waste time meditating on forms of the Lord, the various

Evvuba yatti-nale vayu-vir chalana
Ivvulan kattap-padumo ennun-kal – evvi-damum

10. Cittan ciri-dasaiya samsara nicchala-mach
Citta-nilai nirka-mukti citta-midu – cittan
Stira-makkave vendum adalinal dhiman
Paramam prajnai-inar par-ahdu – orumai-yurum

11. Anda ekantat tadai-yun sukam-aduve
Anda-mila addiyanta anandam – endak
Karuma-mumil apparattir kattra-vana mardan
Iramit tidani yisaip-pai – pirivam

12. Vishaya jnanampoi virinish kala-mai
Vishayamin jnana-paran vidum – adaiya
Ava-vilane nun-diran akshayama moksham
Tava duttridu-vane tane – Sivaiye

13. Irukkin-dren enkalaiyo deinda-chai tanya
Vuru-sakti agdal olirum – pra-pancham
Sarvan sakti-dyanan sar-nish kala-jnanam
Sarva nira-lamban tan-ayala – sarva-mila

14. Adduvita-magi arivoli matti-ramai
Yettu-maga mami-sat tecchun-yam – muktikku
Vitta-duve yendru vilam-bum para-yogattu
Uytti-duva dakat-tan uttra-gattai – nattadu

15. Chakkaran-gal nadi-gal char-paduma devatai
Aksharan-gal mandala murtta-diyam – mikka-vivai

chakras12 13, the nadis12, the deities associated with the lotuses14
(of the chakras), sacred syllables or mandalas15.

16. Those who seek everlasting liberation,should not engage in repeating various sacred syllables
(mantras), in breath-control (pranayama), breath retention
(kumbhaka) or concentration (dharana).

17. (Neither) is there room for performing puja, paying homage,
chanting, meditation and the like. Hear it from Me: the highest
truth acclaimed in the Vedas can be known only through jnana.
There is absolutely no need to know anything outside oneself.

18. For those whose minds are constantly externalized and clinging
to external objects, the seeds of bondage invariably take root.
If the outward-wandering mind is turned inwards to stay in its
natural state, one overcomes suffering in the world.

19. Unite with that one totality, which is all-pervasive, which has
no within or without, up or down, midway or sideways. It
assumes all the forms in creation and yet is itself formless. It is
self-luminous and can only be known by Itself.

20. Since whatever a person sees, thinks of,and seeks to accomplish by his actions influences his destiny,
let him meditate on that which is beyond perception,
and even imagination.

Orpodum arpa-mume unni yidat-taga
Ner-marga mam-idanai nit-tuyirin – Oryap-pam

16. Kumba-kamu mandirak kuttam uyir-chalana
Stambana mun-nayavan daranai-tam – enbavai-gal
Attanai-yum asarikka venda-vam akshayama
Mukti-yicchai ullOr muyan-drendrun – citta-madal

17. Pujai vanak-kam puri-jepan cinta-nam
Asa-rippa dedume angillai – pesu-madu
Kevalam jneya-mendru kelinik kinjil-anyam
Avariya venduva-dindram chalanam – mevi

18. Veli-vishayam pattrum viri-manat-tark kendrum
Vilaiyum vegu-banda hetu – veliye

Tiriyun cittat-tait tiruppa-nilai yuttre
Oru-tunime var-ulagil Orvai – nirmala-mai

19. Ulveli-mel kizh-nadudik kOr-ciri-dum indriye
Ulla-vuru ella-mai Oruru-vum – illa-dai
Tan-tanakke veddiya-mait tane ilangidu-mal
Pundra-mam ondru punarn-diduga – vundri-manam

20. Evvedan drishti-yal evvuyir cheyyun-tozhilgal
Avvu-yirk kakgati unda-dalal – evvam
Ara-vavai charad ayal-drishti yatru
Nira-lOkan tane ninai-vai – ore-meiyal

21. In reality there is neither cause, nor effect, nor any action,
nor does anything actually ever happen.

There is neither a world and nor a dweller in it: the individual and his attachments are in fact non-existent.

22. The Universe has no external support16, nor is it cognized from
without. The
yogi (with his mind turned inward) merges with
this whole by making every object in the world one with it.
Know this.

23. The one who fails to meditate on this great all-pervading
Void17, formless and vast like the sky, gets entangled in
samsara
like the silkworm caught in its own cocoon.Understand this.

24. Living beings18 of whatever sort undergo misery
again and again. Hear it from me:

In order to avoid all this suffering and sorrow,one should meditate ever on the great Void!

25. Good conduct, various rituals and the disciplines associated
with them have been prescribed19 in order that knowledge
might be born in the seeker. One should abandon all paths
which are based on external supports and meditate solely on
that Reality which is beyond the world.

21. Etu palan-karu-mam illai subavattil
Odum ivai-yavum unmai-yala – beda
Ulaga-mum illai ulagap pattrulla
Lau-kigan tanum ilaiye – nilavum

22. Nira-lamba minda nikila-mum andri
Nira-lambattal olira nirpa – nira-lambam
Agachei dinda anaittu nira-lambam
Agiduvan endre arivuru-vattru – eka

23. Viyoma vadiva-gum viyapa-gama sunyam
Yadoru-van bavit tidanel – yandu-mavan
Bijako sakkirumi polap prapancha
Pasa-samu sari-yam par-nangap – pesum

24. Akila-mam yoni-yilum aruyir yavir-kum
Mihak-klesam porun-dum menmel – akila
Klesa-mume nikku-darku kelma sunyattai
Lesa-marac cintai yiyattru – klesa-minmei

25. Jnana-vuda yap-porutte narki-riyai char-chariyai
Tanavilap patta-dal tan-ondrai – mana-dattin
Utkaru-dun salamba yogam tanai-yumori
Nish-prapan chatte nilai-nirpai – titpa-mai

26. Only the valorous who, with the arrow of sunyabhava20,
have pierced through all the regions

from the highest to the nethermost,
are considered Knowers of the Void.

27. The mind, hankering after the things of this world,

is more restless than a monkey. If one controls it and one is
established in the state of
sarvasunya21,
one will attain liberation directly.

28. The fullness of Consciousness22 is none other than the true
meaning of the word ‘I’. Though quite other than the sense
‘I am the body’, it is not different from the basic principles
of which the world is made. It is the all-pervading Reality.

29. O my Beloved, this complete Wholeness pervades all creation
within and without like formless space. Those who are
submerged in this blissful state become the Supreme Bliss
themselves. See, how wonderful!

30. The outgoing-mind dissolves of its own accord
when deprived of anything to hold on to,
just as a fire dies down and goes out when deprived of fuel.

31-32. Turn away from confusion, delusion, ignorance, dreaming,
sleeping and waking; for the Supreme is different from the gross
body, different from the subtle
prana, from mind, intellect and
ego. Meditate on that Consciousness23 and become one with it.

26. Patala-mun bakap pagar-sakti anta-mai
Adarap patta-vivai attanai-yum – vlda-lurum
Suniya-mam astiran konda-rale sura-ravar
Suniya Jnani-yarat chut-turu-vor – Ina

27. Visha-yattil asai vidade kurangai
Vida-chali cittattai vidadu – madakki
Saruva sunyap-padattil stabikka ahdal
Nirvana-muttri duva nere – paramai

28. Akila tattuvat-tum abinna-mai agam
Ahamen batar-kaniya magi – ahameip
Poruluk kabin-namam purana cit-tengum
Porundu-muka mulla porul-tan – teriyu-mahtu

29. Agayam pola akilat taham-pura-mum
Ekanka mayuru-vam indri-yadam – aha
Parama-nandat-tut padinta-var anbeyap
Parama-nandap padivar parai – sarva-lurum

30. Indana-milla eritan evvannam tan-tane
Manda-mai santi-yinai mannumo – anda-vidam
Pattru-porul attrar paranda manamum-santi
Uttru-vidun tanaga oynda-danal – pattra-lurum

31. Mohikai mayaiye murccikai sop-panam
Agiya innan gavait-taiga-lum – eka
Suzhutti-yodu jakkiran chollu-mivai yellam
Ozhittu-vida vendum unarvai – azhutta-mam

32. Deha-midir sukshu-mamac cheru-muyir citta-buddi
Ahum-ahan kara-mivai yavukkum – eka-chittu
Anniyame endru-cintai attrave acchittai
Manniduvan endru madit-tidunI – binna-mam

33. The mind often strays into day dreams or falls asleep.

One should be vigilant and turn it Backto its pristine state
again and again.

34. When once the mind becomes steady, it should not be disturbed in any way. There is no need to
think of anything else. One should fix the mind firmly in that
state (of Self-Awareness) and keep it still.

35. The mind always clings to some (external) support (i.e., sense
objects). One must remove all such attachments and supports.
As the mind has the tendency to wander, one should make it
motionless. Once still, one should not disturb it in the slightest.

36. At the time of the dissolution of all beings24,
only a blemishless sky will remain.

One should meditate on one’s own form as all-pervasive
and pure as that blemishless sky.

37. By stilling one’s mind,restless like the wind,

one fulfils life’s highest purpose,the aim of all spiritual study.

38. In meditation, neither focus the mind on what is up, down,
in the middle25 nor within.

By avoiding internal distractions (thoughts),
one frees the mind of external distractions.

33. Niddirai yina-lum ninai-vadi yalu-nidam
Cittan-tan muda-migac cirazhiyun – citta-midai
Yettanat-tale unartti egamal tannilaiyil
Vaitidu-vai men-melum vai-adanal – citturu-vai

34. Cittam eppodu stirama-gum evvi-dattum
Attai chalip-pitta lagate – itta-naiyun
Cintikka vendu-vadin dranke acchit-tattai
Bandittu niccha-lame pannu-vai – bandik-kum

35. Asira-yam pattriya-dam acchit-tam anganame
Asira-yam indri-yadai akkiduga – asira-yam
Pattru-chala nicchala-map panniyan nicchalat-tai
Sattrun chalip-piya dai-santi – uttra-danal

36.Ivvellap buta vilaya-mun dagi-livattru
Evvev-vinnum vimala-me pola – avvav
Uruvam viyabittum ormala-mil tannaip
Poruvi diyanam purivai – maru-vum

37. Aduve jananam adain-dadan peram
Adu-tane panditya magum – edu-tan
Chalana-murum vayu saman citta-mendrun
Chalana-mara chei sadanam-tan – nila-nittu

38. Cittat-tai mele-yun daranam cheiyarka
Maddi-yilun kizhi-lum mat-trengum – chitta-midu
Anta-ranga bavanai-vit tasira-yam indri-yada
Santa-tamun cheididave tan-adanai – manda

39. If the mind becomes drowsy, awaken it.If it wanders, retrieve it.

When you reach the state where there is
neither drowsiness nor movement, remain there.

40. When the mind is left with nothing to cling to,
does not clutch to anything

and is completely free of changing states26,
this is the sign of liberation.

41. Dispelling all attachments and fixing the mind firmly in the Heart,
pure, clear awareness arises.

Persist in the practice of that awareness.

42. Those who meditate on the Supreme Void27

and become established in it through constant practice,
will reach the supreme abode
which is beyond birth and death.

43. Gods and goddesses, demi-gods and spirits,
merits and demerits and their fruits,
knowledge of causes and effects

– all these lead to bondage in samsara.

44. All dependencies are said to lead to the pairs of opposites
(happiness and misery, good and bad, profit and loss, etc.); it
is when one turns away from them that the highest realization
results. One who realizes thus is a
jivanmukta, liberated while
alive. On discarding the body he becomes a
videhamukta.

39. Urak-katti nindrum unar-tiduka chittam
Urirchala-nam pinnar oduk-kai – urak-kam
Alai-vennum ivvi-randum attra-nilai yuttral
Nilai-yidanil nicchala-mai nillai – valai-yam-vettru

40. Asira-yam indri-yadai acchit-tan tan-enrdum
Asa-rava lamba-melam attra-dayp – pasa
Mana-avattai mannida mai-jneya mukti
Tana-dilakka nan-tan tari-yai – tanak-kayalam

41. Alamba mellam ara-vitte-yam manat-tai
Elat tarip-pit tida-yatte – salat
Tulak-kama evva-rivu tond-rumo ahdu
Balak-kave endrum pazha-gav – vilak-kaya-radu

42. Appara-man suniyat-tai yardiya nitte-av
Abyasa tarpara-rai avaro – tap-par
Pirap-pirap pillada perumai-urum stanam
Urap peru-vare yava-rendror-vai – sirap-parum

43. Deva-rum devi-yarum annganame anni-yamam
Pava-mara mundar palan-galum – mevi-yidum
Asira-yam asiraya jnana-mume ana-vivai
Ma-samu-sara banda malagum – pasa-mam

44. Donda-men drasi-rayan sollap paduma-mat
Dondam vidap-paran tond-rume – banda-mil
jivan muk-tan-yogi dehat tiya-gattal

Avan videha-mukta nandru-vinai – mevum

45. A wise man should not willingly give up the body even out of
vairagya17. With the cessation of the prarabdha karma28 29 30,

the body will automatically drop away
of its own accord.

46. The Consciousness which shines as ‘I’ in the lotus of the Heart
is pure and perfectly still. By destroying the ego, this
Consciousness bestows the supreme bliss of liberation. Be assured of this.

47. By constantly meditating with great devotion:

‘I am that Siva who is completely free of all limitations’,
one overcomes all attachments.

48. One should give up

all notions of country, caste and asrama19,
and ever contemplate the Self,
one’s own true state.

49. I alone Am. No one belongs to me; nor do I belong to anyone.
I see no one who can call me his; neither do I see anyone who is mine. I alone Am.

50. Know that the one who experiences the firm conviction,

‘I am the Supreme Brahman, Master and Lord of the Universe!’
is the real
mukta31;

all other experiences lead to bondage.

45.Udalai virahat tozhit-tidu-gai buddi

Udaiya-varar cheiya vonade – uda-lidanai
Yaram-bit tulla-vinai yatra-vudan ivvudala
Baran-tane yagalum par-udalut – charum

46.Idaya kama-latte aha-muruva mec-chittu
Adu-nimala niccha-lame yagum – udik-kum
Ahan-kara nikku-dalal acchitte mukti
Sukan koduppa-dendru tuni-yai – ahancer

47.Saruva upadi-yun chara-dula chittu
Uruvam edu-von druladu – niran-taram
Anda Sivamaha mend-ranbar diya-nite
Enda asakti-yum ettrudi – pundi-yal

48.Desa-mun jati-muta lami-vattrai chern-dana-vum
Masagal varna-sirama manni-navum – pesu-mip
Bava-naigalai yagatrip patriye tan-nilai-yin
Bava-naiye yend-rum pazhagu-bayam – meva

49.Oru-vana ner-kuri-yan oro-ruva nil-mattru
Oru-var-kil yanu muriyan – oru-van
Evar-kuri-yan yan-avanaik kan-dilen yan-erku
Eva-nuri-yan kan-dilen yane – avi-kara

50.Nane parap bramma nada-nula kuk-kisan
Nana-vin nicchaya-mar puru-dan – tane-nan
Muttana mandri muran-vazhiyil sel-purudan
Beddana mendruni penuda-nan – buddiya-gandru

51. The day one is able to see oneself with the inner eye
as other than the body,all desires vanish, and perfect peace is gained.

52. He who is described in the scriptures as the unborn,
ever-existent Lord, I am He, the
Atman,
who is forever beyond form and attributes.

Let there be no doubt about this.

53. I am Pure Awareness, immaculate, perfectly liberated and
forever present everywhere. I am unlimited. One can neither
grasp me nor lose me. I am not determinable by logic or
reasoning. I am free from sorrow. I am always
brahmamayam32.

54. I am the Self which is Consciousness Absolute 33, self-evident
and deathless, and entirely beyond this insentient body
bounded by its covering of skin (and occupying the space)
between the top of the head and the soles of the feet.

55. By thinking, ‘I am the Lord of all creation, moving or
motionless, I am the father, mother and grandparents of the
universe’, aspirants for
mukti meditate upon Me, who is that
great
turiya state34.

56. I am the one who is worshipped through sacrifices and penances
by all celestial beings beginning with Brahma (the Creator), the
sought after heavenly damsels, humans,
yakshas, gandharvas,

51. Endroru-van dega mila-naga-ve tannai
Tan-jnanak kan-ninar-tan kanban – andre
Anait-tinum asai yara-vittu santi
Tanait-tunni yona-van tanai – tanitta

52. Aja-nisan endrella nur-kali-lum artan
Isaik-kap padu-vano endrum – asa-nran
Anguna-mil lanan-ma va-mavane yan-ciri-dum
Ingida-nil aiyam ilai-aga-mai – ongu-moru

53. Vijnana mattran vi-suddan vi-mukta-nan
Enjna-drum engum iruppa-nan – anjna-yattu
Ondrala-nan pattra-vida vonna-nan dukkami-lan
Endrum bramma mayan yanuyi-rudu – ondragi

54. Ucchi mudal-ullan kal-alava yut-pu-rambu
Iccharu-map porvai yirudi-yam – ijjadat-tukku
Anniya-chittai muzhudu mai-amuda mait-tane
Manniya anma-nan madi-yedire – tun-niya

55.Indac chara-charan-kat kisan-nan tayu-dane

Tandai-yum tandaik-kut tandai-yum – chinta-nan-kondu
Attu-riya nar-pada-mam enaiye chinti-ppar
Mutti virup-par munain-dulle – nit-tam

56.Braman-mun nan-devar penu-mara madar

Narar-iyak-kar gandaru-var nagar – nirai-yalum
nagas35 and other groups of superhuman beings.

Know that everyone worships only Me.

57. Through various austerities and charities,
everyone worships only Me.

Know that all this vast creation is nothing but Me,
the Infinite One.

58. I am neither the gross, nor the subtle, nor the causal body.

I am the kinsman of the universe. I am of the nature of
transcendental knowledge, I am the eternal One,

I am the Lord, the taintless One. I am not bound by the three
states (of waking, dream and sleep) but transcend all creation.

59. Beginningless Consciousness is unborn, whole, formless, pure,
and beyond the world. It resides forever in its natural home in
the cave of the Heart. It is beyond any comparisons and
completely unattached. It cannot be comprehended by the
mind, nor can it be seen or felt by the senses.

60. Repeatedly see, ‘I am He, Brahman, the eternal, omnipresent
Reality’. Meditate thus at length, for whoever abides
imperturbably in this truth will themselves become the
Supreme Brahman and attain immortality.

61. Noble Lady! I have expounded to you the nature of the
knowledge needed to gain liberation.

Listen now to the conduct
to be adopted by seekers:

Eccham pala-valum yan puj-jiyan enaiye
Arcchip-para-rum ari-yaru-lai – nacchi

57. Arun-tavan-gal danam aneha vidat-talum
Arcchippa rennaiye arum – paranda
Chara-vachara butangal charn-dula mattrellam
Oru-vanam yane unarvai – uru-vila-dal

58.StUla-nun sUkshu-manun sUni-yanum alla-nan
Jnalat-tin bandu-nan jnana-mayan – melum
Niran-taran Isan-vimalan nlda-vattai yillon
Prapancha millon-nan pin-num – stira-mam

59.Anadi vijnanam ajan-mam puranam
Tana-dita-yak guhai-yir tangi – enalum
Uru-vam ulagan kalan-gam oppup-pattrin-drik
Karudak kanak-kolap pogadu – maruvum

60. Sana-tanama yantara-mil sat-bramman soham
EnanI adik-kadi par-ekam – panalu-mevan
Bavittu nic-chalana nirpan parap-bram-mam
Avan-amudat tanmai arnd-anma – bavamam

61. Jnanam ivvarai navin-dridap patta-dal
Ana-mutti yarum adai-darku – manini-yindru
Acharam ennal arulap padu-midu-kel
Nl-sava danama nindru-nilai – masagala

62. O Queen among women, know that bathing in holy waters,
repeating holy names, performing daily
homas, worship, and
oblations with fire as well as other disciplines following lengthy
study are not required.

63. Niyamas35, the worship of deities in holy places36, nama
archanas
37, pitru karmas38, pilgrimages, and the observance of
vows, none of these are required for the one who aspires to
the highest knowledge.

64. He does not reap the fruit of actions, good or bad.

Important dates and special observances
followed by the world are not for him.

He is absolved of every kind of action and code of conduct.

65. Let the aspirant give up conventional usages,
religious practices and caste duties

since they are but
chains of bondage for him.

66. Even if the seeker acquires supernatural powers (siddhis39),
such as visualising what is buried beneath the earth,

and can demonstrate them,
he should reject them entirely.

67. All these powers only bind one to ego and individuality,
tempting one to a lesser path. The supreme joy of liberation
does not lie in any special power, but in Infinite Consciousness. 36 37 38 39 40

62. Nirada-lun jepa-mum nit-tiya omam pujai
Arazha-lin kariya madi-yat – teru-mor
Sadana-mum annon tanak-kendru mindra-man
Madarasi ye-ni madi-yida-nai – adaran-cer

63. Nema-mun ket-tira pidatil nikazh-sevai
Nama-varc chanam piti-rar nar-karu-mam – bu-maruvu
Tirt-tanal yat-tirai desar vira-dan-gal

Ortti-davar killai-yam ondrume – artta

64. Daruma daru-man taru-palan illai
Maruvu titi-ulaga mannun – karu-mam-ilai
Yellak karu-mam igandi-dula gacha-ram
Ella vidat-tum igandi-duga – chollar

65.Samaya acha-rame chattru-mindrit tallai
Samat-taman kanman talai-yai – amai-yumar
Sankar-pamun vikar-pan jati-daru man-sarnda
Sangat-tai-yun durat tallu-vai – pongum

66.Pala-vida-man siddi-galum patala munbai
Ilagum-irasa yana-mum enba – vulagil
Prat-tiyatsha magave pettra-lum pattral
Oru-vugave sadaga nul-nindru – uraitta

67.Ivai-ya-vum bandaga-mam ichjiva nukke
Ivai-melun tazhnda neri-yiva – ivai-gal
Yavai-yinum appa-rama mukti-sukam illai
Viya-paka-man citturuvam vittull – aya-varuttu

68. One must engage in yoga (abiding in the Self) in all circumstances,
without allowing any special event to affect one adversely. If doubts
and delusions arise in the form of desire to worship in holy places
and temples (due to pre-existing
vasanas), reject them immediately.

69. Listen to me, Lady!

Know that only the wise man who never harms any form of
life, whether insects, worms, birds or plants,
is a person seeking true knowledge.

70. One should never uproot any tree or plant (for use in worship)
nor even merely pluck its leaves. Neither should one harm any
living thing out of anger. One should not pluck even one
flower mercilessly.

71-72. The worship of Lord Siva should be done using only flowers that have fallen from trees of themselves.

One should never indulge in black magic, curses41, hypnotism, arousing evil spirits, spells causing enmity between people42, and so on.

The worship of stones,
wooden objects and similar articles
should be avoided.43

73. Having given up the mudras which are used for worshipping
the
devatas in holy places and temples and other related
practices, one should get rid of the
vasanas which may have
accumulated on account of such practices in the past, and cling
only to the Self, the all-pervading real Consciousness.

68. Evvi-sedat tanum ella avat-taiyi-num
Tavva-lara yogan darit-tonai – evvi-dattum
Aiyat-tal kettira pidat-tir kutu-kalama
Mai-yal-ezhin mattra-danai mattrudi – noyya

69. Kirumi kitam-para-vai kel-satiye daru
Vuru-mudala mella vuyi-rum – oru-podum
Nasa-murac cheyya-vona nallari-jnan unmai-yari
Acira-yit tonai ari-yarula – rasaya-nai

70. Ver-eduvun tan-pidunka vendam ilai-yinai-yum
Veru-padut-tun cheyalum vendame – ciri
Yinada seya-vendam evvuyirk-kum puvum
Anadara-vayk killa-ven dam-kan – manadu

71. Suya-magave udirnda tu-malar-gal konde
Seyak kada-van pujai Siva-nukku – iyattri-yidum
Marana-muc chadana-mun mattra-vittu vedana-mum
Peruttra tambana-mum pinninnal – kurum

72. Jura-modu butan kodun-numa vesam
Muran-vasiya makaruda moham – urait-tavik
Kuttira-kan mangal kuyit-trarka kar-kattai
Otta-vattrir pujai ozhi-yazhiyay – mukti-yurak

73. Kettira pidatir kilar deva-tai porutta

Cert-tiduma muddi-raiyun chei-maga-mum – nittu-mun
Ceiyavat-trin vadanai-gal tirtte viya baka-ma
Mei-yarivu tannaiye mevu-latte – ceyya

74. Maintain a neutral attitude towards all things; do not get
infatuated with anything; maintain equanimity whether in
happiness or suffering; be the same to friends and enemies;
treat alike a piece from a broken clay pot and a piece of gold.

75. A yogi should not be swayed by desires

or yield to gratifying the senses and should be free
from the delusion of treating things as ‘mine’ 44.

He should revel in the Self alone, free from fear and desire.

76. Equanimity must always be maintained,
whether praised or slandered; equal conduct45

must be observed towards all creatures and there should
be no discrimination between the Self and non-Self.

77. Disputes46, worldly associations
and quarrels should be avoided.

Not even spiritual disputations47 should be indulged in,
whether good or bad.

78. Jealousy, slander, pomp,passion, envy, love, anger, fear and misery
should all disappear
gradually and entirely.

79. If a man is free from all the pairs of opposites and always lives
in solitude (established in himself alone),he gains perfect wisdom even while in the present body,
and shines forth with great effulgence.

74. Samat-tuvame yuttruc charu-vamal asai
Samanai suka-dukkac charvir – sama-nagi
Mitti-rargal alladar melu-mottir ponnil
Otta-karut tonagi yuttra-game – chittam

75. Pori-visha yattil-oru podum virup-pam
Ura-vidadul mamadai yotti – ari-vura-muttru
Asai-bayam attrendrum anma-vile ramip-pan
Masila yogi madi-yadanal – acil

76. Sama-nagi nindai-yir chattru-tudi yirpin
Sama-nagic charva budat-tun – sama-drishti
Manni-dave vendu-mal mara-mal ennalun
Tannuyir-pol mannuyirir tan-monam – manni

77.Oruvuga-vin vadamudan ulaga goshti
Oruvuga pazhn kalaga-mum-pin – oruvuga
Sattira goshti-yaic charade ticchol-lodu
Ettunar sollum igan-didagat – arttezhu-vum

78.1ridai-yun kolum idamba mira-gamun

Charu-mam acchari-yan tanum-pin – neridum
Asaiyun kopa-mum accha-mun soha-mum
Ni-saruva mella-mella nikku-vai – vasanai-yal

79.Dondam anait-tun todara dakat-triye

Santa-tamun tan-janat-tai chara-dan – inda
Udam-budane yellam unarn-diduva nagit
Didam-perude sarn-dolir-van terai – madan-terumei

80. Liberation is attained only by true knowledge. By siddhis such
a result is unattainable. However, deluded aspirants become
enchanted with worldly enjoyments and supernatural powers
and strive after them.

81. Know that a pure and flawless person
will experience the Supreme Brahman
and attain liberation whether he has supernatural powers or not.

82. The body is constituted by the five elements47
and Siva dwells there. Hence all manifestations,
right from the indivisible, all-pervading Siva,
down to the earth48 are forms of Shankara49.

83-84. My dearest one, earnest seekers who see the Enlightened One
and worship Him with mind, speech and body in unison, and
who offer Him with heart-melting devotion, sweet-smelling
sandal paste, fruits, flowers, incense, purified water for bathing,
clothes and food, will attain liberation. Know that those who
worship that
Jnani will reap the fruit of his righteous deeds and
those who slander Him will reap the result of such sins.

85. I have revealed the truth about the supreme knowledge and
the conduct pertaining to it, as you have asked. This entire
path is indeed
Kalottara Jnana50. Tell me, O Lady, if you want
to ask anything more.

This treatise as translated by the ever-liberated Sri Ramana, provides the supreme beacon-light for the wise.

47 Earth, water, fire, air and ether.

48 Siva, the highest tattva, and earth, among the lower.

49 One of the names of Lord Siva.

50 The knowledge to be revealed at the final stage.

80. Jna-natti naleye nan-mutti avvan-nam
Enaiya siddi-payan indre-num – una-mam
Bogat-tun siddi-yinum pundumayal vendi-duvar
Sada-karai ullvar-gal tamarai-poi – odum

81. Ani-madi yana-gunam arndi-duga vandri
Anuga male-yahda galka – unarnde
Vimala-mam appadi-yai vidu-rudal tappan
Amala-mam dehi aritan – amari-damam

82. Agan-tan aim-buta akaram angeye
Eka-sivan tanum inida-marvan – baga-miladu
Engu-muru Siva-mun ittarai yira-mulagan
Sankaran tannuruvan tan-meiye – tunganam

83.Ivvarinja naikan disai-karana mundra-nun

Chevviya gan-dankani puttim-puhai-yun – divvi-yama
Niradal adaiyu nen-churu-gum anbal-indu
Ara-radit tidu var-piravi – sara-mal

84. Appadye viduru-var aruyire ammutti
Meyp-padiyu marga viruppa-mular – appu-rudar
Pujai-purivar annon punniyat-taip pavat-tai
Yesu-bavar eydidu-var endrennav – Isan

85. Ari-vudan acharam-evai yasik-kap pattadu
Arivik-kap patta-denal anda – neri-yavun
Kala jnanan-tan karut-til vere-vina-var
Pala-dedu made pakar-endran – Jnala-muyya

Muktan Ramanan mozhi peyart tinta-idu

Uttamar ullat toli.

(For the concluding verses, Sri Arunachala Pancha Ratnam is recited.)

1. In the Tamil original the word kari means ‘elephant’ and denotes Lord Ganesa
as per tradition, but can also mean ‘witness’, which refers to the Universal Self
in the advaitic parlance.

Kalivenba begins here and continues throughout the text.

2. One crore equals ten million; sastras: ‘scriptures’.

3. The union of jiva and Para, of the individual self with the Universal Self.

4. Creator, Destroyer (who shows the path to salvation) and Sustainer (of the
world), respectively.

5. Siva’s son, chief commander of the celestial forces.

6. Brihaspati.

7. Aduve-nar tirt-tam adu-veyan danam
Aduve tavama-gum aiyam – idi-lillai

8. Worldly bondage.

9. Liberation.

10. Thought.

11. In the Sanskrit original, mahasunya, meaning ‘great Void’ is used.

12. The various spiritual centres or plexuses positioned along the spine up to the
top of the head through which kundalini sakti rises.

13. Special nerves inside the spine through which kundalini is transported to the
various centres.

14. The chakras are conceived of as lotuses with varying numbers of petals and
specific deities, which preside over them.

15. Spiritual spaces inside the body, presided over by the Sun, Moon, and Agni (Fire).

16. Niralamba: the unconditioned Reality which exists without any support. The
one who frees the mind of all external supports becomes
niralamba.

17. Mahasunya.

18. Yoni has the sense of ‘the form of the birth one takes’. Each yoni will endure
some form of suffering.

19. The actions prescribed include internal and external worship of Siva. The
various ceremonies prescribed in the agama sastras for worshipping Siva in
form (
saguna) are included in good conduct.

20. The thought-free state. ln sunyabhava the individual is only aware of his
conscious being while everything else is as though empty – without existence.

21. State devoid of all sense objects.

22. Purna chit.

23. Chaitanya.

24. Bhootas. According to Hindu cosmology, a great deluge will bring about the
destruction of all created things.

25. These spatial metaphors may be understood as follows: ‘up’: heavenly
pleasures; ‘middle’: earthly desires; and ‘down’: lower urges.

26. Such as sleep or distraction.

27. Paramshunya is the original Sanskrit term.

28. Dispassion.

29. Result of accumulated actions.

30. Various callings or stages in life such as householder, ascetic, renunciate, etc.

31. Liberated one.

32. Of the nature of Brahman.

33. Chidrupam.

34. The substratum of the waking, dream and sleep states.

35. Yakshas: semi-divine beings who can assume any form at will and are believed
to live in trees, forests, caves and jungles;
gandharvas: beautiful celestial beings
who live in the sky and possess great powers;
nagas: semi-divine beings who
have the form of a snake, (half-snake, half-human) and dwell in subterranean
or sub-aquatic abodes.

36 .Guidelines of comportment concerning eating, dress, etc.

37. Such as the 55 Peetas of the divine mother.

38. Worship of deities by reciting sacred names.

39. Oblations and rites carried out for the sake of one’s ancestors.

40. Some aspirants may indulge in severe austerities and arduous practices, master
various techniques and even attain supernatural powers. However, these are to
be shunned as they do not lead to ultimate peace.

41. The Sanskrit term is marana: causing death or pain through the use of certain
mantras.

42. The Sanskrit term is vidveshana: causing mutual hatred between friends.

43. The Sanskrit term is kasthapashana.

44. The Sanskrit term is mamakara, meaning ‘mine’.

45. Sama drishti.

46. Kalaha.

47. Sashtra goshti.

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