RamanaAshram Prayers – Kummi Pattu Meaning

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Refrain

Girls, the feet of Lord Ramana sing!

Seek and dance in joy!

Join together and dance in joy!

Text

1. Leaving his abode of bliss,

In compassion he came down (to earth) at Tiruchuli,

Not content to remain there,

Eagerly he came to Arunagiri.

(Ramana Guru)

2. To the loving devotees who eagerly go to him at Virupaksha cave,
He, with his look of grace,

Appears sweet as sugarcane
And makes them rejoice.

(Ramana Guru)

3. By the grace of God manifesting as light in Sonagiri,

He cut off the impurities of individuation,

Illusion and action,

And revels in the bliss of the Self.

Kummi Pattu

Pallavi

Ramana Guru padam padun-gadi attait
Tedi nindre ramit-tadun-gadi – pengal
Kudi-nindre ramit tadun-gadi.

Nul

1. Tangun siva-lokam tannai vittu daya
Vahat tiruc-chuzhi tannil vandu;

Angum irukka manan-sahi-yamale
Aruna Giri tannai nadi-vandan.

(Ramana Guru)

2. Virumbi vandidum anbar-galai viru
Paksha guhai-yinil tan-irundu;

Karumbu pol-ruchi kattik kalit-tida
Katchi tandan arul parvai-yudan.

(Ramana Guru)

3. Sona-giri tannil joti-vadi vadait
Tondri-dum Isan aru-lale;

Anava kamiya mayai arut-terind
Anma sukattil kalit-tiduvan.

4. Shining forth as all-pervading transcendence

As well as immanence, with no abode of his own,
Having realised the state beyond night and day,

He revels in it, all by himself.

(Ramana Guru)

5. He is in the five elements1;

He cut off the five sheaths2;

He swallowed up the five primordial principles3;

He mastered the five senses.

(Ramana Guru)

6. He grew unmindful of the three bodies4,

Surpassed the three states5,

Went beyond the three qualities6
And transcended the three attainments.7

(Ramana Guru)

7. Girls, finding nothing more to do, he is left as the sole
Being of Grace, that is, Siva with the lustrous crescent;
Then he pervaded all beings as their Self,

Himself remaining as the Supreme Self.

(Ramana Guru)

4. Engu nirainda para para-mayoli
Tangum ida-madon dril-lamale;

Kangul paga-lara nindra-vida madaik
Kandu kalit-tanan tanagi.

(Ramana Guru)

5. Pancha bhutan-galil tanirun dana-van
Pancha kosan-galait tanarut-tan;

Pancha-tan matti-rai tan-kudit tanavan
Pancha indriyat-tait tan-jayit-tan.

(Ramana Guru)

6. Mundru sari-ramun tan-maran danavan
Mundr-avas taigalum tan-ozhittan;

Mundru gunan-galun tandi-vit tanavan
Mundru padan-kadan deri-vittan.

(Ramana Guru)

7. Pinnum vinai-yedun kanandi pirai
Ongu tanic-chivam anandi;

Innun-jiva vuyir anandi yini
Dahap para-vuyir anandi.

(Ramana Guru)

8. Holding the individual and the Supreme selves together
And uniting them, he lost his individuality

And like ripe fruit,

Remains ever the Supreme Being.

(Ramana Guru)

9. With his gracious look he gave me a slap on the cheek
That seemed to say, ‘O pious Venkataramana,

Why do you waste your time with words?

See for yourself.’

(Ramana Guru)

10. Without doubt Ramana is my kind master, guide and Lord.
Wise girls, let us surrender to him,

Fall at his feet
And dance in rapture.

8. Jivat tuyi-raiyum parat tuyi-raiyun
Chert-tiru gappidit tond-rakki;

Bhavatti-nindru tanai marande para
Magip-pazhuttut tanittu vittan.

(Ramana Guru)

9. Vini-nil vayai valarppa danal-enna
Venkata Ramana vedi-yane;

Kaninik katchi-yen drodi yarain-dane
Kanvizhi-yal endran kannat-tile.

(Ramana Guru)

10. Ramana-nen Sat-Guru Ramana-nen bhoda-kan
Ramana-nen naya-gan agivit-tan;

Namaven-dravan padam nadi-vizhundu nam
Nattiyam aduvom jnanap pengal.

(Ramana Guru)

1. Earth, water, fire, air and ether.

2. The five kosas of the body from gross to subtle.

3. The tanmatras are the five elements in their primordial state before admixture. The
element earth, for example, is said to consist of one-half earth and one-eigth of
each of the other elements while
tanmatra earth is pure earth, free of other elements,
though not perceivable by the ordinary senses.

4. Gross, subtle and causal.

5. Waking, dreaming and deep sleep.

6. Three gunas or attributes, sattva, rajas and tamas, respectively, the pure and
harmonious, the active and the inert.

7. The three attainments, Salokya, Saroopya and Sameepya, denote the degree of
closeness of the worshipper to the worshipped.
Salokya means reaching the
Abode of God.
Sameepya means reaching close to Him personally (person to
person).
Saroopya means in the same form as He, resembling Him in form yet
different from Him. Transcending these three steps of closeness, is the fourth
Sayujyam which means losing one’s differential identity in Him.Losing the
differential identity is Realization of the Self as Self, the One without a second,
and hence the Self Supreme.

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