1

ரமண ம
ம
ம

Sri Ramana Padamalai (Sri Muruganar)

Tamil Verses and part English translation
2
 3

A- Bhagavan Padam
B- Bhagavan's Promises and Declarations
C- Padam, The Self
D- The Self
E- Consciousness
F- Other Synonyms for the Self
G- The Guru and the Jnani
H- The Jnani
I- Nature of the Mind
J- Suttarivu
K- Individual Identity
L- The Avasthas
M- Liberation and Silence
N- Self-Enquiry
O- Surrender, Love and Devotion
P- Advice on Sadhana
Q- Grace, Effort and Maturity
R- Creation
S- Seer and Seen
T- The Reality of the World Appearance
U- Iswara and Destiny
V- Religion & Religious Knowledge
W- Death and Suffering
X- Right Attitude,Right Behaviour
Y- Padam's Grace towards Muruganar
 4

ரமண ம
ம
( )

ம ண
ம ம ம -
ர ம
.

( ண )

ம ண
ம ரமண .( )

The bondage free state in which the feet (the Self) and the head (the
ego) merge and become one is the Padam of Guru Ramana, which
shines at the summit of the vedas. (Refrain)

When Muruganar composed Padamalai, he had the idea of

composing a work that would be chanted by devotees who would
sing it in order to increase their 'remembrance of the divine feet of
the Lord'. This verse is the refrain he composed, intending it to be
chanted after each verse.
 5

1 ம ண ண ம
ம .
2 ம ம
ம .
3 ம ண ம
ம ர ம .
4 ம
ம .
5 ம ம
.
6 ம ம
.
7 ம
ம ம .
8 ண
ம ரணம ம .
9 ம ண ரம ம
ண ண .
10 ம
.
11
ம ம .
12 ர
ம ம .
 6

13 ம ர
ம ம .
14 ரம
ம ம .
15 ண ண
ரம மண .
16 ரணம
.
17 ண ர ண ண
ண ண ம .
17 201 Y Padam, the expanse [of consciousness] that is impossible
to see not only by those who have not experienced it but
also by those who have, became very close to me,
becoming my own existence.
18 ம
.
19 ணம ம ர ம
ணம .
20
ண .
20 86 C Padam is that which removes the power of speech from
those who, seeing [it], say nothing. Padam is that
extremely wondrous illumination which those who speak
have not seen.
21 ர ண
ம ண .
 7

21 116 C Padam cannot be gained except through the method of

dana [offering]. Other than through mauna, Padam is
entirely unattainable.
22 ம
ண ண .
23
ம ம .
24 ம ம
ம .
25 ம
ம ம .
26 ம
ணம .
26 131 Y Through the divine light of the Self, distilled
consciousness, Padam put a final end to my vile maya, the
three gunas.
27
ம
.
28 ம ரம
ம .
28 113 Y Padam, the truth, drowned me, a vile one, in the Heart,
making bondage, liberation, and so on, mere concepts.
29 ர ரமம ர
ர .
30
 8

ம ம ர .
31 ம
.
32

ம .
32 84 C Padam burns and consumes the ‘yesterday, today and
tomorrow’ of time, and the ‘here and there’ of space,
along with the binding chain of karma.
33 ம ம ம ண
.
33 48 A By bestowing the true knowledge that destroys the
infatuation which operates in ignorance, Padam fulfils all
the desires of those who take shelter under him.
34 ம ம
.
35 ம
ம .
36 ண ண ண
ண .
37 ம
ம .
38 ண ம
.
38 96 C The crowd of siddhis bow to the eminent Padam, but
Padam makes those siddhis appear as a wisp of straw to
 9

the minds of those who have become established in true

service.
39 ம
ம ம .
40
ர ம .
41 ண
ம ம .
42 ம
ம .
43 ம ர
.
44
.
44 32 Y Preventing me, wretch that I was, from deviating from the
state of the Self and falling into that which is alien to it,
gracious Padam flourished, casting its radiance all around.
45 ம ம
.
46
.
47 ண
ண .
48
.
49 ம
 10

.
50
ம ண .
51 ம ர ர
.
52 ம ர
.
53 ம
.
54
.
55 ம ம ரம ம
ம ம .
56
ம மம .
56 39 P Padam graciously bestows the majesty of truth by
destroying the enemy, delusion, putting an end to the
misery of controlling the breath through hatha yoga.
57 ர
ம .
58 ர ம
.
59 ண
.
60 ர
.
 11

61 ர ர
ம .
62 ர
.
63 மம ம
ம .
64
ம .
65 ம ம ர
.
66 ம
ண .
67 ர
.
68 ம ம ர
ம .
69 ம ம
.
70 ர ம
.
71 ர ம
ம ர .
71 5 A Appearing outwardly with a comely form and as the Self
within, Padam rules over his devotees.
72 ர
ரம ம .
 12

73 ம ர
.
74 ர
ர .
75
ர ர .
75 3 A Padam, the supreme flame, assuming the form of the
Guru, the embodiment of grace, moves amongst us as the
destroyer of bondage.
76 ர
.
76 25 C Clarifying doubt and wrong understanding through direct
knowledge, Padam comes forward and shines, making
the world recede.
77 ம ர *
ம ம .
78 ண ம ண மண
ண ம .
78 90 Y Padam infused my mind with love so that a marriage took
place between my mind, the bride, and the bridegroom, his
grace.
79 ம ம ம
.
80 ம
ம .
81
 13

ம .
82 மர
ம .
83 ம
.
83 114 C One does not unite and merge with Padam by any kind of
effort, but rather through the loss of ego, which is profound
peace.
84 ர
ம ம .
85 ம
.
86 ம ண ம
ம .
87
.
88 ர ம ம ம
.
89 ம
ர ம .
90 ரம
ம ர .
91 ம ம
.
92 ர
ர ம .
 14

92 39 C Padam, the supporting screen, is the true light that

projects this entire [universe] as a host of shadows, and
then rotates them.
93 ரம ம
ரம ம .
94 ம ம
ம .
95 ர ம ம
ரணம .
96 ம
ர ம .
97 ண ண
ர .
98 ர ண
ர ர ம .
99
ம ம .
99 172 Y Like the golden sun rising over the ocean in the early
morning, Padam is the bright radiance [of jnana], the
golden lustre that rises up within my body.
100 ர ர ண
.
101 ண
ர ம .
102 ரம
ர ம .
 15

103 ம ர
ம .
104 ர ர ர
ர ர .
105 ம ம ண
ம ம ர .
106 ம ம ம
.
106 141 Y Golden Padam established permanently within my Heart
the shining red mountain of the real [Arunachala], unfailing
in its splendour.
107 ம ம
ம .
108 ண
.
108 69 C Splendorous Padam steals away the ego, the identification
with the body, that which is the subject for discussions
about birth, disease, old age and death.
109
.
109 7 O ‘Whatever happens, let it happen; whatever does not
happen let it not happen.’ A mind with this attitude will be
well established in the Self.

110 ம ம
ரம .
 16

111 ம
ம .
112 ம ர
ம .
113 ம ர
.
114 ம ம
ர ர .
115 ர ம ம
.
115 139 Y Padam opened up my Heart, revealing to me with perfect
clarity the experience of the one Self, in which there is no
place for a second.
116 ம
ம .
117 ம
ம .
118 ம
ம .
119 ம
.
119 73 Y Golden Padam manifested as the Guru so that a life that
transcended mind and speech abounded within my Heart.

120 ம
.
 17

120 62 Y The golden Padam completely abolished my wandering

around as a wicked one and made me shine as a perfect
idler.
121 ண ம
ண ண .
121 63 Y Padam subdued me, making it impossible for me to do
anything other than eat and sleep.
122
.
123 ம ம
ம ம .
123 30 A Padam, concentrated consciousness, is an adept at the
great conjuring trick of delivering one from primal
ignorance, the birthplace of the triputis.The triputis are the
trinities such as knower, knowing and known, and seer,
seeing and seen.
124
ம .
125 ம
.
126 ம
.
127 ம
ம ம .
127 206 Y Padam, the real, existing and shining as my own source,
remains also established as its own source.
 18

128 ம
ரம .
128 11 V The numerous spiritual practices performed by followers of
the many religions serve the sole purpose of merging with
the Self, which is consciousness, the supreme.
129 ம
ம ம ம .
130
ம ம .
131 ம ம ம
ம .
132
.
133 ம
ம ம .
134 ம
ம ரம ர .
135 மண
.
136 ம
ம .
136 2 S The sight that sees the non-Self is that which veils the
nature of the Atma-swarupa.

137
.
 19

138
ர ம .
139
ம .
140 ண ம
.
141 ண ம
.
142 மம
மம .
143 ம ம
ம .
143 34 B Padam accepts only the mind as a fitting offering, rejecting
everything else as being incompatible.
144 ர
ம .
145
ம .
145 14 A The extremely ingenuous Padam clearly tells the truth as it
really is, without concealing anything at all.
146 ம
.
146 76 C Padam will not reveal the lofty state of authentic divine
consciousness until individualised consciousness has
been totally annihilated.
147 ம
 20

ம .
148 ண
.
148 86 K Padam questions: ‘Why did you, who are in truth
consciousness, consider your form to be a fleshy body and
immerse yourself in misery?’
149
ண .
149 1 B Padam tells and reveals: ‘Instead of knowing with certainty by
enquiry that I myself am present as your “I”, why do you
despair?’
150 ம ண
ம .
151 ம ர ர
ம ம .
152 ம ம ம
ம .
152 75 D The state of union, samadhi, is your real swarupa; the
many sadhanas performed are false pretences.
153 ம
ண ம .
153 120 C Padam is much too far away to be seen by dark-minded
deceitful people who roam around posing as jnanis.
154
.
155 ண ம
 21

.
155 20 Y Padam led me to conduct myself in conformity with the
ways of the world, making me ashamed of the foolishness
that made me think I had withdrawn from it.
156 ர ம ம
.
156 187 Y Especially for me, Padam distilled and gave me to drink,
as the juice of the ripe fruit of jnana, the supreme state of
mauna.
157 ம
.
157 52 Y Padam destroyed the power of prarabdha and firmly
established me in the Heart so that I do not lose my mind
to prosperity or poverty.
158
ம ம .
159 ம
.
160 ர ம ர
ர ம .
161 ம ர ம
.
162
.
163 ரண
ம ம .
 22

164
.
164 117 C To those who pay attention to nothing other than nishta,
Padam awards as a prize the bright sword of jnana.
165 ர
ம .
165 47 D Padam marvels: ‘In this world the defect of ignorance,
darkness, is indeed a great wonder!’
166 ரம
ரம ம .
166 38 C Padam, the surging brilliance of the real, is the centre for the
spinning of the seven worlds, which revolve like a millstone [around
its axis].
167
.
167 98 K Since inner attachment will afflict you like a contagious
disease through all the many births, relinquish it.
168
ம .
168 18 T It is ignorance to cling to the shadow-like world that
appears to be defective only when one slips from the state
of the Self.
169
ம .
169 26 P To cleave, not to consciousness’ form, but to that which is
foreign to it, that is the astonishing stupidity, which is the
 23

very image of intoxication.

170 ம
.
170 113 D Reach the Self, the land of consciousness, the reality,
which is your own country. Shun residence in a foreign
land.
171 ர ம
ர .
172 ம ர
ம .
172 3 P Only the aspiration towards the fair firmament of supreme
consciousness, which has no final goal other than mauna,
is most worthy endeavour.
173
ம ம .
174
ர ம .
175 ம ம ம
ம .
175 15 A Padam abounds with the excellent skill of elucidating
reality without being verbose, compressing it more and
more, enabling [listeners] to attain a focused mind.
176
ண மண .
177 ர
ரம .
 24

178
ர .
179 ம
.
180 மண
ண .
181 ர ம
.
182
ண .
183 ம
.
184 ம
.
185 ம
ம ம .
186 ர ம ம
ம .
186 2 F The perfect mauna in which the ego, the root, has been
destroyed is the pure swarupa, which will never be
vanquished.
187 ம ர
.

187 148 Y Declaring that the content-free consciousness of a mind

that has become clear is the attainment of the most
 25

exalted supreme, Padam,in its grace, established that

consciousness within my Heart.
188 ம ம
ர .
189 ம
ம ம .
190 ம ம
ம ர .
191 ம ர
ரம .
192 ம
.
193 ர ம
ர ரம .
194 ண
.
194 91 Y While I was practising being a faithful wife, Padam caused
chaste conduct to spring forth within me as my own nature
so that it [chaste conduct] never became defiled.
195 ர ம
ர ம ர .
196 ம ம ம
ம ண ம .

197 ர
ர .
 26

198 ம ர
ம .
199
ம ம .
199 7 Y Making my tongue a channel for hymns of grace, Padam
diverted it from songs of delusion.
200 ர
ர ம .
200 5 Y Padam empowered me to sing as worship songs of grace
in great abundance.
201
ர .
201 11 Y Padam gave me a tongue of ambrosial savour and
sweetness, making me exclaim, ‘What more could I desire
other than this?’
202
.
203 ண
ம .
203 10 K Wasting away through failing to see the light that shines as
the source of life is indeed the misfortune of the jiva.
204 ம ம
ம .

205 ம
ர .
 27

205 106 C That which should be earnestly sought after by the jiva that
desires to win liberation, so that the poverty of spiritual
ignorance is destroyed, is auspicious Padam,
consciousness, the supreme.
206 ம
.
207 ம
ம ர .
208 ர
ம .
209 ரண ம ம
.
210 ம
ம .
211 ம ம
ர .
212 ம ர
ம .
213 ணம ம ம ம ம
ண ணம .
214 ம
.
215
.
215 70 X If you are thinking of performing a good deed, do it well,
and in appropriate measure.
 28

216 ம
ம .
216 53 J Give up forever the ‘tomorrow’, which is false, and which
never exists, and know the truth of today.
217 ம ம
.
218 ம ம ர ண
ம ர .
218 16 A Padam distils and dispenses countless deep and subtle
teachings on truth to those with minds lacking in wisdom.
219 ண ம ண
ண ண .
219 3 D Only knowledge of the Self possesses the excellence of
true knowledge. All other kinds of knowledge are
erroneous.
220 ம
.
221 ம
ம .
221 12 T If you sink and remain withdrawn within your own swarupa,
becoming extremely tranquil, the entire world will at once
be contained within you.
222 ம
.
223 ம
ம .
 29

223 67 D Ah! Ah! Your greatness will indeed be beyond measure if

you have comprehended the truth of your own deathless
swarupa.
224 ம ம
.
224 15 S For everything that is seen to fade away as a concept of
the mind, let your mind subside by observing the one who
sees it.
225 ம ம
.
226
ர .
227 ர
ம .
227 17 L What problem is there for you to remain established in the
blissful sleep of swarupa, eating the food that comes to
you effortlessly through prarabdha?
228
ம ண .
228 118 D Thinking of the Self is to abide as that tranquil consciousness.
Padam, the true swarupa can neither be remembered nor
forgotten.
229 ம
ர .
229 14 Y Padam is highly pleased to accept as excellent worship my
praise of his majesty in all possible ways.
 30

230 ம ம
ம ர .
230 11 B Padam lovingly said: ‘It will be a duty well done if you
place all your duties upon me.’
231
ம ம .
231 12 O Banish even the thought ‘I am a fit instrument for Him’ and
remain still [summa iru].
232 ம ண
' ' ம .
232 88 F The effulgent Padam gives out this secret clue: ‘Except for
the beneficial Siva-jnana, there is no other sword to cut off
the powerful bond of samsara.’
233 ம
ம ண .
233 89 F Siva-jnana is just realising within oneself that individuality,
the ego, is useless knowledge.
234 ர ர ம
ர ம .
234 26 N The experience of ahamkara [the ego] devoid of ‘kara’ is
the sharp and strong sword of jnana.
235 ர
.

235 10 O Padam [God] questions: ‘When the burden of this world,

created by myself, is for me alone, why should you have
 31

that thought?’
236 ம
.
236 17 B If you enquire and know me, the Self within, in that state
there will be no reason for you to worry about the world.
237
.
237 18 B Abandon the drama [of the world] and seek the Self within.
Remaining within, I will protect you, [ensuring] that no
harm befalls you.
238
.
238 19 B Seek my grace within the Heart. I will drive away your
darkness and show you the light. This is my responsibility.
239 ம
ம .
240 ம ம
ம ம .
240 81 F In one’s real nature, in which life exists as Sivam, the light, the
feeling of degradation is an error [due to] fickleness of the
mind.
241 ம ர
ம ம .
241 78 A Padam bestows on devotees an endowment, the heaven
of the Self, feeling that everything else is entirely
disgusting.
 32

242 ர ர ம
ம .
243 ம
ம ம .
243 55 Y Gracious Padam delightfully bestowed upon me the
attitude of mind that whatever it does, it is all to my liking.
244 ம ர ம
.
244 26 V When the mind, one-pointed and fully focused, knows the
supreme silence in the Heart, this is [true] learning.
245 ம ம
ம .
245 27 V As a result of the knowledge obtained from this true learning,
all false misery will fall away, and a profound peace will
flourish.
246 ர
.
246 27 J Listen to this secret: apart from consciousness, all the
dualities and trinities are completely illusory.
247
ம .
247 64 E Realise that all these [dualities and trinities] that fall within
the play of consciousness have consciousness as their
real nature.
248 ண
.
 33

248 17 P Curb the restless activity of mind-consciousness. Then, as

if you were firmly driving in a nail, destroy and annihilate it
in pure consciousness.
249
ம ம .
249 18 P To whatever extent [that] mind-consciousness dives within, to
that same extent will the bliss of the Self spring forth and reveal
itself.
250
ர ர .
251 ர ர ம
.
251 3 Q Except through that exalted light, which is the grace of
consciousness, the supreme power, it is impossible to
transcend the conceptualising power of the mind.
252
ம .
252 3 Y Golden Padam, the source of fragrant Tamil, ascended
onto my tongue and stood there, making words of grace
originate [from it] as if I were possessed.
253 ர
.
254 ம
ம .
255 ம ம ம ம
.
 34

255 60 P It is a wonder that the jiva gets destroyed like a moth in the
flame of evil sense objects, with the goal of unlimited
desire becoming its ruin.
256 ண ம
ம .
256 64 Y Even the actions I perform, believing them to be my own,
are in reality the actions of Padam, the complete and
absolute truth.
257 ர
ம .
258
.
258 30 Y Padam gave me shelter in the Heart, preventing me from
becoming involved in the pantomime of the bustling and
deceitful world.
259 ண ரம
.
260 ம ம மர
ம ம .
260 95 X A humble attitude of mind will give you redemption,
transporting you to the world of the immortals. Without
humility, you will drown in the pitch blackness of Hell.
(This Padamalai verse is a rendering of Tirukkural, verse
121.)
261
.
 35

262 ம ம
ம .
262 21 B Splendorous Padam declares: ‘Meditating on me with no
sense of difference [between us] is accepting my grace
and offering yourself to me. This in itself is enough.’
263 ண ம ர ம
ர .
264 ம ம
ம .
264 133 Y Padam [whose nature is] wholeness, overpowered my
consciousness, restraining and destroying it, so that the
delusion based on distinctions was destroyed.
265 ம ம
ம ம .
265 103 D So long as distinctions persist in your world-view, nishta
[Self- abidance] is indispensable.
266 ம ம
.
267 ர ரம
ர ரம .
267 40 C Whilst being the unique support that sustains the whole
world, Padam, the ever-present Self, is without any
support [whatsoever].

268
ம .
 36

268 103 Y Luminous Padam, the Self, free of all dependency, fills my
Heart with a supreme bliss, free of all cares.
269 ரம
ம .
270 ம
ர .
271 ர
.
272 ம
ம ர ம .
272 64 C Padam, the state of Brahman transcending the mind, is such
that when one sleeps in swarupa, even the word ‘turiya’ leaves.
273
ண .
273 20 L The compassionate Padam lovingly says: ‘See the light of
being here and now and sleep in the Heart.’
274 ம ம ம
ம .
274 15 L Remaining still [summa iruttal] is the state of truth, also
known as the pure state [suddha]. Realise this eminent
experience by keen enquiry.
275 ம
ம .
275 94 D Only attention directed towards the Self, a seeking without
seeking, will unite you with that primal entity whose nature
never changes.
 37

276 ணர ம
ர .
276 15 N Padam declares: ‘To enquire and know oneself properly,
nothing except the consciousness ‘I am’ is necessary.’
277
ர .
277 39 N One should enquire within oneself, ‘Who am I?’ What is
the use of asking others?
278 ம ம ம
ர ம .
278 12 E Only when the truth that shines as mere consciousness is
attained as your swarupa will duality cease.
279
ம ண .
279 7 Q That which manifests as a flood of grace in the hearts of true
devotees is the infinite expanse of consciousness, which is
reality.
280 ர ர 839 ம
.
281
.
282 ம
ம .
283
ரம .
284 ர ம
 38

ர ம .
285
.
286 ம
ர .
287 ம ம
ம .
288 ரண
ண ம .
288 115 C Since Padam, as the storehouse of compassion, dispels
the anxieties [of those who have surrendered to it], no
other sadhana except surrender to it [exists for dispelling
them].
289
ம ம ம .
289 69 A Padam possesses in abundance the powerful vigour of
undividedmauna such that even wild animals will not
rouse themselves in anger and attack him.
290 ம
.
290 62 A Removing the weariness of some amongst his devotees with
playful, softly spoken words, Padam is filled with a child-like
delight.
291 ம ம
.
291 45 A With the key of jnana, Padam opens the treasure-chest,
 39

which is abundant forgetfulness, inside which is reality.

292 ம
ம ம ம .
293 ம
.
294 ம ண
ம .
294 125 C As soon as the chit-jada knot, the deluding connection, is
undone, Padam shines as the one reality [eka-swarupa]
everywhere. The chit-jada knot is the connection between
consciousness (chit) and the insentient (jada) body. When
the ‘I am this body’ idea vanishes, only Padamremains.
295 ம
ம .
295 40 N If one carefully determines the most auspicious day to perform
[self-enquiry,] the one good action, there is no other day like
today.
296
ண ம .
296 41 N If one performs [that self-enquiry] whenever the
opportunity arises, without the least lapse of attention,
one’s life will become solid and fortified.
297
.
297 21 X Since charya [devotion and detachment] alone sustains
sadhana, observe and cherish it in an appropriate way,
 40

without ever slackening.

298
ம ம .
298 108 K If you perform all activities, relying primarily on grace, the
delusion, the ego, will be completely destroyed.
299 ம
ம .
299 114 D Remembering the Self, one’s real nature, without faltering
even slightly, is the eminent victory of true jnana.
300 ர
ர .
300 6 N Those who leave the path of self-enquiry, the way of
liberation, and wander off along the myriad forest tracks,
will encounter only confusion.
301 ம ம
.
301 33 N Leaving aside the Vedas and the Agamas, enquire with
focused attention into your real nature, pure
consciousness.
302 ம ம ம ம ம ரண
ம ம .

302 34 N Out of all the [teachings of] the Vedas and Agamas, only
merging with the Self possesses the majesty that deserves
to be attained.
303 ம ர
 41

ம .
304 ர ர ம
ம .
304 19 N Your truth should be experienced by enquiring, holding
onto the one true path, the path of vichara.
305 ம ர ம
ம ம ண .
305 39 D Reality has no name and no form. Amongst all that is
subtle, that light is the most subtle.
306 ம ம ண
.
307 ம ம ம
ம ம .
308 ர ம ம ம
ர ம ம .
308 129 D Cherish as Brahma-samadhi the blissful state of the Self,
the perfect contentment.
309 ண ம
ம ம .
309 9 S The seer’s greatness far exceeds the greatness of the
‘self-evident’ objects that are seen.

310
ம ம .
310 30 D The triumphant revelation of the truth of oneself is eternally
constant and never decays.
 42

311 ண ம
ண ம ண .
311 42 D If one was not the form of reality, the light of
consciousness, the experience of knowing objects would
not be possible.
312 ண ம
ம .
312 25 D How wonderful that the experience of the Self, which is so
obvious, becomes illusory!
313 ம ண
ம ண ம .
313 26 I If one enquires into the matter, it will be known that
remembering, forgetting, and so on, all belong to the mind.
They do not exist in the Self.
314 ம ம
.
314 39 J Why do you regard yourself as the form of the mind,
perceive all the differences and get frightened?
315 ம
ம .
315 27 I Knowing and not knowing are only for the mind that
experiences the non-Self. They do not belong to the Self.
316 ம ம
.
317
.
 43

317 6 E No other consciousness exists to know or make known the

Self, the pure consciousness.
318
.
318 80 Y Padam, who will transmute venom into pure ambrosia,
established my mind as the vast heaven of its grace.
319 ம ம
ம ம .
320 ம
ம .
321 ணர
ர .
321 4 N Those who do not realise their real nature by careful
enquiry cannot gain bliss, the prasad of the mind.
322 ண
.
323
ர .
324 ம
.
325 ம ம
.
326 ர ர ம ம
ம ம .
327 ம
ம .
 44

327 18 K Wherever the mind may roam, forgetting its own nature, its
final destination is only the Self.
328 ம ர
ம ம ண .
329 ம மண ம
.
329 12 A By his spoken word, which is a ringing bell with mauna
[silence] as its clapper, Guru Padam drives home the
teachings of jnana.
330 ம ம
ம ம .
331
.
332 ம
.
332 28 D Only Self-nature is worthy of being embraced; there is no
union with any other nature.
333
ர ம ரம .
333 150 Y Driving away the black cloud of ignorance, Padam
rejoices, dwelling delightedly within my Heart.

334
.
334 84 Y Through its glance, golden Padam dammed up in my
Heart the ocean of Siva-ananda – that which cannot be
 45

dammed up.
335
ம ம .
335 80 D The glory of Self-realisation is not experienced except in the
hearts of those who are very zealous about sinking into the
Self.
336 ம ம
ரம .
336 4 P Grace will not combine with a bat-like mentality. Stick with
intensity to one [path].
337 ம
ம ம .
337 18 N If it is peace you seek, abide in jnanasamadhi by enquiring
only into the ‘I’.
338 ண ம ம
ம .
338 63 E Only Atma-swarupa, pure consciousness, is the genuine
support for the jiva. Everything that is conceived by the
mind is a false reflection.
339 ம
.

339 17 T It is fitting that you should first attain knowledge of your

real nature. Only then, if everything [sarvam] still exists,
you may attend to and cherish it.
340
 46

ம ம .
340 60 X Do not analyse the objective world saying ‘This is good,
this is bad,’ but seek the reality of the one Self that abides
within your own Heart.
341 ம ம ம
.
341 10 T All that appears is merely a manifestation of Atma-
swarupa. To gain this firm conviction, know the nature of
the Self well.
342 ம ம
ண .
342 36 X Since Iswara abides as your own Self, it is impossible to
deceive him, no matter what you do.
343 ர
.
343 9 X Do not get caught up in the pride that causes you to
practise deception in your heart. Shine by living an open
life.
344 ர ண *
ர .
344 25 N Do not imagine that there are two ‘I’s and suffer and
lament as a consequence. By consolidating yourself in the
Self, know and enjoy the ‘I’ as one.
345 ம ர
.
345 24 P Abide, bathing constantly in the cascading waters of
 47

unsurpassed bliss, beyond all differentiation.

346
ர .
346 10 G It is not ordained that noble disciples who have obtained
the grace of the Guru, and who are therefore rejoicing in
the Heart, shall feel fear and despair.
347 ம ண ம ம ம
ண .
347 31 B ‘You should offer up to me the bright ruby of your mind.
That is the gift that will bring me delight.’
348 ண
ம .
348 32 B ‘The sweet love I have for such a mind I do not have for
anything else.’ Padam desires this.
349 ம
ம .
350
.
351 ம ண ம ம
ர ர .
351 63 X Only those who have learned to conduct themselves with a
deep respect for the sensibilities of others can be said to
have learned civilised behaviour.
352 ர
ர .
352 24 O Only those who do not become a devoted slave [of God or
 48

the Guru] will become enslaved by the ego-ghost, desire,

and be tormented by the world.
353 மம
ம ம .
354 * ம
ம .
354 40 H Living in the world with the worthless ego destroyed is like
witnessing a battle of rutting elephants from the vantage
point of a mountain peak.
355 ம ர
.
355 101 Y Having completely destroyed the embattled existence of
the wicked ego-mind, Padam fondles and caresses my
Heart.
356 ர
ம ம .
356 30 N In the shortcut of swarupavichara no fear or confusion
arises because of the non-dual nature of the Self.
357 ம
ம ம .
357 54 P If the six illusory enemies, beginning with desire, that
mingle in your heart are totally destroyed, the extremely
clear light of jnana will shine.
358 ம ம
.
358 89 P Destroy the worldly vasanas. Sow the vasana of chidakasa
 49

[the expanse of consciousness] in your Heart.

359 ம
ம .
360 ர ம
ரம ம .
360 13 B In order that your needless anxieties cease, make sure
that all your burdens are placed on me through the
courageous act of depending totally on grace.
361 ம
ம .
361 48 Y Padam reformed my understanding [making me realise]
that the nature of bondage and liberation depends on the
nature of one’s outlook.
362 ம
.
362 75 Y Just as its bounty lent radiance to my tongue, Padam,
grace, filled my Heart to overflowing with the boon of
realisation.
363
ம .
364 ர
ண .
364 61 D It is impossible to think of swarupa-rasa [the savour of
reality], the enjoyment of which goes beyond concepts and
transcends them, and to declare that its nature is such and
such.
 50

365
.
366 ம
ம .
366 29 B Enter with love the temple that is your own Heart and
experience the bliss of being absorbed in my swarupa,
becoming one with it.
367 ம
ம .
367 5 B To meditate on my swarupa[true nature], which possesses
the light that is the source of life, all that is needed is your
one-pointedness of mind.
368
ம .
368 6 B Whether you retire to the forest or remain in the midst of
everyday life, attain my swarupa in the home that is the
Heart.
369 ம ம ம ரம
.
370 ம
ம ம .

371 ர ர ம
ர ம ண ம .
371 12 B For the cruel disease of burning samsara to end, the
prescribed diet is to entrust all your burdens to me.
 51

372 ண
.
372 120 K Why do you become mentally agitated, blindly believing
there are things you have to do [kartavya]?
373 ம ம ர
ம .
374 ம
.
375 ம ம ம ர
.
375 42 A The ego rises and expands with the sole purpose of
conquering [while] Padam proceeds with his sole duty of
slaying it.
376 ம
ம .
377 ம
ம ர .
377 199 Y Wherever I flee, attempting to live apart from swarupa,
Padam pursues me, refusing to let me go.
378 ர
ம ம .

379
.
379 121 Y Radiant Padam destroyed my ego, demolishing it over and
over again. It wore it down and down, smaller and smaller,
 52

to the size of an atom, until it became one with itself.

380 ம
ம .
381
ம .
382 ம
ம ம .
382 21 Y I was like an empty vessel, acting boisterously and playing
the fool, until Padam filled me full, bringing peace and
contentment to my heart.
383 ம ரம
ம .
384 ம
ம .
384 167 Y Padam made it possible for us to know the deeply subtle
experience of the Self, which is to remain still.
385
.
386 ம
ம .

386 18 Y I was a boor, acting in a perverse manner, but Padam

showed me forbearance, forgiving me my faults a
hundredfold.
387
.
 53

388 ர ம
ர .
389 ர
ர ம ரம .
389 9 A To loving devotees, Padam has a pleasant smile that
resembles a water lily, but to deceitful people it is terrible
and dreadful.
390
.
391
ம ர .
392 ர ம ர ர
ம .
393 ம
ம .
393 198 Y Padam, the glorious light, brought me to that state of deep
peace, known as samadhi, making it unite with me and
blaze forth as my own nature.
394 ம
.

394 9 T [Work] ceaselessly to establish your mind in the Self, the

supreme space and, perceiving the external world as a
mere appearance, conduct yourself accordingly.
394 202 Y There is no likeness of anything upon this earth to
describe the harmony that reigns between Padam and
 54

myself.
395
ம .
395 85 X Ascend to the summit of the mountain of indifference
[udaseena], which shines without desire or aversion, and
remain established there.
396 ம
.
396 70 P Do not cherish the five sense perceptions, which are
illusory, but know your own consciousness that shines,
pervading them all equally.
397 ம
ம மர .
397 7 S The triputis and their source, pure consciousness, can,
under no circumstances, appear simultaneously. Like the
wood and the elephant in a wooden elephant, when one
appears, the other will disappear.
398 ம
.
398 5 U Although those who do not know consciousness find fault
with things that happen in the world, all events that occur
do so in accordance with a unique divine ordinance.
399 ம
.
399 6 U The truth of that unique ordinance – which conducts all
affairs while remaining neutral, without a trace of partiality
 55

– cannot be known by jivas who are caught up inside

creation.
400
.
400 74 X Before attempting to enquire into and know the way to
reform the world, subjugate and destroy your insurgent
mind.
401 ம
.
401 67 M To experience peace by eliminating desire and aversion
from the Heart is to attain the exalted state of divine
dispassion.
402 ம
ம ம .
403
ம ர .
403 46 O It is only in the field of jnana experience that the joy of the
Self, which is love, can take root and grow.
404
ம ம ம .

404 10 F That bliss that grows in the field of mauna is not attained
and experienced in any other field.
405 ம ர
ர .
405 49 H In the hearts of muktas who delight in the sweet savour of
 56

mauna, none of the tastes of food and drink will find a

hold.The phrase ‘tastes of food and drink’ in Tamil implies
perceptions of all the other senses as well.
406 ர
ம .
406 58 M Why pine for another enjoyment, losing that peace,
wherein one is united with the transcendent ambrosia?
407 ம ர
.
407 127 C To those who have truly achieved the goal of firmly
establishing their hearts within the Self, Padam will bring
such bliss, it will be as if they had obtained their every
desire.
408
ம ம ரம ண .
409 ம ம ம
.
409 50 Y Keeping me from the way of falsehood, Padam set me
upon the straight path of the Heart, the path upon which
the truth flourishes.

410 ம ம
ம .
411 ண
ம ண ம ம .
412 ம ம
 57

ம .
412 196 Y Radiant Padam shines out within me as the Self –
formless, subtle, and eternally free from defilement.
413 ம
.
413 25 Y Having destroyed the deluding ignorance of me, a heretic,
gracious Padam, the light of supreme bliss, held me under
his sway as his favourite.
414 ம
ண .
414 19 S Seeing all that is seen as the creation of the mind, be free
from its confusion, and shine as consciousness alone.
415 ம
ர ம ம .
416
ம ம .
416 36 A Padam, the peaceful refuge, possesses the great renown
that all that happens occurs only through the power of his
presence.
417 ம
.
417 2 R All ideas about creation and so forth are merely imaginary
creations of the mind, which roams around enquiring into
them, like a straying bull.
418 ம ம ம
.
 58

418 91 F Regarding the state of mauna as supreme, become firmly

established in the life of Siva-jnana.
419 ம
.
419 14 X Protect yourself from the mental agitation that stems from
being caught up in the net of praise and fame, which only
deceives you.
420 ரம
ரம ம .
420 88 D The reason why the state of Brahman has become
different from you is nothing other than your deceitful
forgetfulness of the Self.
421
ர .
421 43 F An unruffled mind established in the Heart is the fence that
protects the field of liberation.
422 ம
ம ண .
422 15 F You should know that the supreme state of liberation
exists only in a mind that has attained the state of
mauna,and nowhere else.
423 ர ம
ர ர .
423 55 P If you drive out and eliminate the demons of desire and so
on, what then becomes one with you is the treasure house
of liberation.
 59

424
.
424 10 N Why do you now rise as ‘I’ and languish, losing the bliss of
the Self that is experienced in the sleep state?
425
ம ம .
425 13 N To remain naturally merged in the Heart, without rising as
‘I’, is the proper dharma.
426 ம
.
427 ம ம
.
427 160 Y Padam routed with his lion’s roar the rutting elephant of my
dream, abolishing my confusion.
428 ண ண
.
429 ர ர ர ம ர
ர .
430 ம
.

431
.
431 9 Y Padam made me illustrious as the Lord of Poetic Wealth,
which shines through the grace of God.
432 ம
 60

.
433 ம
ம .
434 ம ம மம
ண ம .
434 12 F The feeling of remaining young forever is attained in
nothing else other than mauna, the blossoming of truth.
435 ம ர ம
ர ம .
435 16 K If the jiva is not filled with clarity, which is the prasad of the
mind, what can other kinds of prasad do?
436 ம ம
ம ர ம .
436 68 M It is harmful to desire something other than peace, and to
pay attention to it in such a way that it becomes firmly
imprinted upon the mind.
437 ம
.
437 69 M Whatever you may happen to lose, firmly hold onto peace,
which is bliss, and cherish it now itself.

438 ம ம ம
ம ர .
438 70 M Those who have gained peace have gained all else along
with it. But those who have lost that peace, have lost
everything.
 61

439 ம
ம .
439 102 D If you desire the experience of jnana nishta, subdue, root
out and destroy the ego-mind to the best of your ability.
440
ம ம .
440 30 K Neither in this world nor anywhere else does there exist for
you a malevolent enemy like the ego.
441
ம .
441 54 K Until you subjugate, root out and destroy that enemy, all
manner of blame and sin will accrue to you.
442 ம ம
* ம .
442 56 K Just as the source of all virtue is the real ‘I’, the source of
the accumulation of sins is the false and deceitful ‘I’.
443 ம ம ம
.
443 22 P Give up disputation; give up the distinction ‘I’ and ‘this’ that
arises from delusion and become gloriously whole.

444 ர ம
.
444 75 X Without first filling your own heart [with Self-knowledge],
what aid can you give, and to whom?
445 ம
 62

ர ர .
445 16 O Those around us who say that withdrawing inwardly,
turning towards God, is selfishness are strangers to
consciousness.
446 ம ம
ம .
446 76 X Those who do not have the power to redeem themselves
cannot render genuine service to the beings of the world.
447 ம ம ண
ம .
447 17 O If it is said that self-surrender, the nature of which is deeply
imbued with a great nobility, is selfishness, then that which
is speaking is the corrupting ego-mind.
448 ம
ம ம ம .
448 18 O ‘Whatever is the will of the divine, let it happen.’ The best
attitude of mind is the one that earnestly desires this.
449 ம ம ரம
ம ம ம .
449 19 O It is this attitude that will sever the bond of the rising ego,
the impurity, and bestow the state of supreme bliss.
450 ம
.
450 30 B I myself will command and control a mind that has died by
the sacrifice of the ego.
451 ம
 63

ம ம ம .
452
ம .
452 65 M Do not suffer through chasing after the world and its ways,
but attain peace by running along the straight path to the
Heart.
453 ம ர
ம .
453 21 F Only peace, shining without the impediment of
differentiation that is associated with the ego, is limitless
jnana.
454 ம
ம .
454 23 F Once absorption in the state of true realisation, in which no
thoughts arise, becomes your natural state, peace will well
up and firmly take hold of you.
455 ர ம ம
ர ம ம .
455 55 I The mind that has died in the experience of Sivam, which
is true jnana, supreme consciousness, will of itself shine
as the supreme being.
456 ம
ம .
456 6 I You can only experience joy if you first put an end to the
mischief of the mind that rushes about continuously,
grasping then letting go of one thing after another.
 64

457 ம ம
ம ம .
457 43 J The impressions of the five senses that adhere to you are
a monumental edifice created by the frenzied mind merely
to ensure its own prosperous existence.
458 ம ண ம
ம ணம .
458 50 I So long as you do not kill the harmful and illusory
association, the prostituting mind, there will be neither bliss
nor good conduct.
459 ம
.
459 12 N Prevent and stop the ‘I’-thought from arising and attaching
itself to any upadhi [false identification].
460 ம
ம .
460 32 E Abide bodiless as the space-like limitless consciousness.
461 ம
ர .
462
ம ம .
462 108 X By attaining perfection in the way of abiding without any
attachments, the mind and the intellect will obtain great
eminence.
463
.
 65

463 186 Y Saying: ‘May you learn that which cannot be learnt,’
golden Padam spoke without speaking, illuminating my
Heart.
464 ம ம
.
464 115 Y Like fire that consumes all else but itself, Padam entered
my Heart, spreading its sweetness, the delightful ambrosia
of its grace.
465
ம ம .
465 90 D If you tightly grasp with your mind, without any
forgetfulness, the Self that is Padam, you will attain the
reality that shines at the summit of the Vedas.‘The summit
of the Vedas’ refers to the Upanishads and to the direct
experience of the Self that they expound.
466
.
466 21 A Through his glance, Padam graciously establishes in the
hearts of devotees the blessing of a divine life in the realm
of Sivam.

467 ம ர
ம .
468
.
468 64 A With his sweet smile, which graciously bestows the grace
 66

of his teachings, shining Padam dispels the deep sorrow

wherein [we] languish in fear and torment in the pain of our
ignorance.
469 ம
ம .
469 43 A Effulgent Padam totally subdues the awareness of that
which is other [than itself], making it powerless, and
bestows the consciousness of reality, the natural state of
consciousness.
470 ம
ம .
470 31 A Padam completely destroys the powerful mental
imagination [dehatma buddhi] that grows up to formthe
obstacle to steadfast abidance in the real.
471 ம
ம .
471 170 Y The sovereign grace of Padam completed my sadhana
with the words ‘Be still’. What a wonder is this!
472 ர
.

473 ண ரம
.
473 115 D With your consciousness hold fast to and never abandon
the substratum, your own real nature, the supreme that
can neither be held nor relinquished.
 67

474 ர ர
.
475
ம .
475 14 M The ego alone is bondage, and one’s own swarupa, free of
the contagion of the ego, is liberation.
476 ம ம
ம ம .
476 34 F Truejnana, which bestows the bliss of the Self, will reveal
itself in a Heart that, having conquered the ego, remains
utterly still.
477
.
477 92 Y Padam ensnared me in the bright radiance of
consciousness’ wondrous power of enlightenment, that
skilled mistress of grace.
478 ர ம
ர மண .
479 ரம
ண ம .
480 ர ம
ர .
481 ம
.
482 ம
.
 68

482 81 Y As I wandered, I know not where, fair Padam, supreme

bliss, brought me here to his feet through his sweet grace
and brought me salvation.
483 ர ர
ம ம ம .
484 ம
ண .
485 ம ம ம
ம ம .
486 ர ம
ம .
486 48 X Padam admonishes, saying: ‘It is a serious error for the
good mind to have a keen interest in fictional stories about
the world, which are merely mental creations.’
487 ரம
ம .
487 65 X Padam decrees: ‘Whatever work you undertake, you
should do it with your attention fixed one-pointedly upon it.’
488 ம ண
ர ம .
489
.
490 ண ர
ம .
490 122 Y In order that I should not pine away, thinking myself to be
a sinner, grace-bestowing Padam fashioned [my] ‘I’ as the
 69

supreme.
491 ம ம
.
492 ம ம
.
492 47 C Padamperforms unreal activities with such great skill that
they appear to be real.
493 ர ர ரம ம
ம .
494 ம ண ம ம
ம ம .
494 99 C So long as the seer does not see his real nature, the
effulgent Padam ensnares him in concepts, in the power
of delusion.
495 ர
ம மம .
496 ம
.
496 33 C Effulgent Padam is like a dense darkness [to those who]
through delusion, become like the owl, blind during the day.
497 ண ம
ண .
498 ம
ம .
498 28 T If you enquire and realise, then the entire world will be the
nature of Sivam. [Apart from that] where has samsara
 70

spread?
499 ம
.
500 ம ர
ம ம .
501 ம
.
501 28 V Bear in mind that the benefit of scholarship is prompting
the mind to turn about, enabling it to be captivated by the
light of the Self.
502 ண ம
ர ர .
502 16 J Until [objectified] consciousness subsides, having become
a prey to the light of the Self, the misery of birth will never
cease.
503 ம
ம .
503 21 N Letting go of external objects, turn your back on them, and
realise through keen enquiry the effulgent truth that shines
in the Heart.
504 ணர
ம ம ம .
504 53 I Only if you enquire and realise the Self in the Heart will the
bond, the mind that is the obsession for the false, be
destroyed.
505 ர
 71

ம .
505 22 E Until the thoughts agitating the mind cease, it is impossible
to encounter the immaculate state of consciousness, the
supreme.
506 ர ம
ணம ர ர .
506 119 Y Padam, the sun of supreme jnana, presided over me with
such delight that in its presence the waxing and waning
moon-mind, the perceiving ego, drew back in shame.
507
ண .
508 ர
ம .
508 40 E The splendour of being-consciousness – which is easy to
know and which deserves to be known – is shining as pure
being.
509
.
510 ம ம
ம ம .
510 35 O Preventing the accumulation of dark tamas, Padam
engenders bright sattva in the hearts of those whose
righteous tongues sing the names of God.
511 ம
ம .
511 18 X Lustrous Padam frequently speaks of the benefits of
 72

virtuous behaviour [achara], advising devotees not to

forsake traditional rules of conduct, but to cherish and
observe them.
512 ரம ண
ரம .
512 44 C Padam remains within as the imperishable, unmoving axle
that spins this world like a wheel.
513 ம ம
ம ம .
513 27 D The state of the Self alone has the noble distinction of
being the state of sublime reality. Distinct from this, all the
other states that are experienced as different from oneself
are alien to truth.
514 ண
.
514 33 D If a state is being experienced as something new, because
that state is not one’s own, it will definitely go away.
515 ண ர
ம ண .
515 122 K A mind that has dissolved in the state of God, and ceased
to exist, will not be aware of any activity that needs to be
performed,
516 ரம
ம ரண .
516 123 K because, when the ego, which has the idea that it is the
performer of actions, has been completely destroyed, the
 73

idea that something needs to be accomplished ends.

517
ம ம ரம .
517 69 E To a muni [a sage], all the multifarious scenes that appear
before him will shine merely as the ever-present pure
consciousness.
518 ரம
ர ம .
518 16 N Taking the underlying consciousness [‘I am’] as the one
unique refuge for your attention, live your life.
519 ம ம ம
ம ண .
519 26 S The muni who has merged with liberation, in which the
infinite eye is one’s own nature, is the supremely blissful
one who never knows any despondency.
520
.
520 90 P Expelling the accumulation of evil [vasanas] from your
Heart, garner in copious quantities the wealth of God
[which is grace].
521 ம ண ம
ம .
521 22 B If you worship me by meditating well on the excellence of
my true nature, the greatness of your own true nature will
well up in your Heart.
522
 74

.
522 23 B Knowing that what abides in your Heart is the Self, my true
and real nature, you should search for it there. Only this
can be regarded as meditating on me with devotion.
523
.
523 27 B Seeking my true nature in your Heart, discovering it and
rejoicing in it by bathing in the bliss of my jnana swarupa –
this is union.
524 ம
.
524 28 B Only bhaktisadhana performed continuously with love will
facilitate easily, in a gradual way, this union.
525
ம ண .
525 2 B To become established as the Self within the Heart is to
experience my real nature, which is pure bliss.
526 ம
ண .
526 15 Y Golden Guru Padam, deciding that everything I uttered
was a delight-bestowing garland, adorned himself [with it].
527 ரம
ம ம .
528 ம
.
528 51 A Through his compassionate nature, Padam functions as
 75

though he were closely associated with everything, whilst

in reality remaining without any association whatsoever.
529 *
.
530 ரம
ம .
530 126 Y Padam is the sacred hall of the Self that, as the eternal
supreme reality, performs the dance of ‘I-I’ within my
Heart.
531 ர
ம .
531 125 Y Whilst causing others to dance the dance of ‘I and mine’,
within my own Heart the dancer Padam performs the
dance of ‘I am that I am’.
532 ர ம
ர .
533 ம ம
.
534 ர
ரம ம .
535 ம ம
.
535 109 X Attachments originating in the ego, which display
themselves as ‘love’, will deceive and ruin you, pushing
your heart into the deepest abyss.
536 ம
 76

.
536 110 X Examine your heart so that you do not get destroyed by
getting trapped in the net of attachments which, originating
in the ego, only deceive.
537 ம ம ம
ம ம ம .
537 6 V Only as long as the mind survives will there be religion.
When the mind attains silence, religion will also cease.
538 ண மர ம
ம .
538 7 V In the peaceful state the mind will reach the Heart – the
harmonising light of the path of being – and reality will
shine forth.
539 ம ம
.
539 8 V Feeling anger and hatred in the mind on account of a blind
fanaticism towards one’s own religion is a cruel and
ignoble deed.
540 ம ம ம
.
540 9 V On seeing this treachery, both Iswara and true devotees
feel ashamed and deem it no better than the act of an
ignorant harlot.
541 ம ர
ம ர .
541 94 X Padam declares with conviction: ‘Only if the mind attains
 77

bliss through contentment will it attain tranquillity.’

542 ம
ரணம .
542 62 P A mind that is greatly agitated by the winds of desire will
find peace for a while through thinking about God.
543 ம
ம .
543 6 F Mauna will manifest itself when the clarity of Self-
knowledge, which overflows with the exalted direct
experience, causes the triputis to depart.
544 ம
ம .
545 ம
ம .
545 54 F That which exists devoid of the ego-consciousness, the
beginningless delusion, is the true state of God.
546 ம
.
546 21 W The great mountain of anxieties is an unreal accumulation
of fictions bundled together by the imagining mind.
547
ம ம .
547 136 D If the mind, which rarely subsides, actually does subside,
bliss will multiply many million-fold.
548
ம ர .
 78

548 7 M If bondage and liberation are creations of the mind, all the
experiences and states manifested through suttarivu are
likewise concepts.
549 ம
.
550 ம
.
550 71 A When his devotees sometimes get angry with each other,
Padam does not even utter the words ‘What is all the
fuss?’
551 ம
ம .
551 87 C The Vedas and Agamas, despite elaborating in greater
and greater detail, are eventually compelled by Padam to
lament, ‘This [Padam] is beyond us’.
552
ம .
552 31 E Without allowing the thinking mind to become scattered,
concentrate it inwardly and merge with the wondrous light
of consciousness.
553
ம ண .
553 18 L In order to make the mind, which whirls like a top, be still,
become the one who sleeps in the Heart, and realise the
truth.
554
 79

.
554 19 L Subside and merge in the Heart in such a way that you are
asleep to the world and awake to the Self.
555 ம
.
555 130 D Leaving the hot sun of samsaric misery, remain steadfastly
in the shade of the tree of jnana, the blissful real nature of
the Self.
556
.
556 120 D Always practise holding tightly to the Heart, which is full of
perfect peace, without abandoning it through desire or
inattention.
557 ம
ம ம .
557 35 T As only that which is shines as the Heart in the Heart, the
deceitful mind- maya is just a concept.
558
.
558 22 V It is the nature of the ignorant to feel proud and superior by
mastering scriptural knowledge that consists of pretentious
verbiage.
559 ம ர * ண
ம .
559 111 X The proper way to attain the blissful supreme is to weed
out the thoughts of the mind that cling to wife, children and
 80

wealth.
560
.
560 74 K The chit-jada ego, which is neither sat [real] nor asat
[unreal], remains in your Heart like an enemy
masquerading as a friend.
561 ர
.
561 44 A Padam is the wind that joyfully enables a wisp of straw,
adrift on the ocean, to reach the shore and gain salvation.
562
ம .
562 3 F The eminent and powerful state of mauna can be reached
in the Heart only by attaining the Self-state, the unmoving
axis.
563 ர ர ண
ர .
563 37 W Why do you become distressed and suffer to no purpose
over things that are not worthy of your concern? Let go of
the mind’s anxieties.
564 ர ம
.
564 22 W Nothing that is worth grieving over ever happens to you.
Examine your real nature.
565
.
 81

565 14 R Why do you suffer, taking the reflection to be real?

Investigate your mind and become peaceful.
566 ம ர
ர .
566 13 L Know the pure state [suddha], your own real nature, by
keenly observing the interval between two thoughts.
567 ரம ம
ம .
567 14 L This pure state [suddha] of being-consciousness, the one
Self that shines as the underlying source [of the avasthas],
abides whole and undivided.
568 ம
.
568 43 E That consciousness [chit], which is one’s own being [sat],
is that bliss [ananda] within the Heart, without beginning
and end.
569 *
.
569 119 D By holding on tightly to the motionless Self, taking it as
one’s support, the mind will become free of agitation.
570
ர .
570 200 Y Non-dual Padam is such that in no way whatsoever do I
exist apart from it, nor it apart from me.
571
.
 82

571 35 D When the ego dies and ceases to exist in the

manifestation of grace that is the non-dual experience –
this is the attainment of one’s true nature.
572 மம ர
ரம .
573
ரம ம .
574 ம
ண ம ம .
574 18 J Not reflecting upon one’s true nature, the reality behind the
objective knowledge that causes the non-Self to shine, is
[spiritual] poverty.
575 ர ம
ம ண .
575 12 J One’s real nature, which exists and shines beyond duality
within the Heart, will not be revealed to the eye of the
bewildered mind.
576 ர
ம .
576 56 C Since even those who say that [God] does not exist do not
[say] that they do not exist, Padam abides, acceptable to
everyone.
577 ம
ம .
577 66 M The peace experienced by many simple devotees in their
hearts is the divine wealth that possesses great distinction.
 83

578 ர
ரம .
578 24 Y Not shunning me, Padam, the sugar-sweet experience of
jnana, entered my Heart, sinner that I was.
579 ம
ம .
579 66 K ‘Kill me. If you do not, I will kill you now.’ Challenging in
this way, the ego will rise.
580 ர ர ர
ம .
580 67 K Kill the cruel ego that rules tyrannically before it kills you.
581
.
581 68 K Unless you annihilate it completely, in such a way that it
ceases to exist, you will not be able, in however small a
measure, to experience the bliss of peace.
582 ம
.
582 54 I True life will only be attained if you destroy the degraded
mind, which shamelessly dotes upon the fleshy body, by
not showing any affection towards it.
583 ம
.
583 69 K While it is alive, the ego is death; the death of the ego is
life. This riddle is indeed difficult to understand.
 84

584 ம
.
584 60 Y Padam destroyed my sense of doership so that, through
the peace of jnana, a life free from evil flourished within the
Heart.
585 ம
ம .
585 43 C The splendid, effulgent Padam is the source not only for
things seen [idam] but also for the alse ‘I’ that is
indispensable for the idam.
586 ம
.
586 56 Y ‘What is the problem for you? Just be!’ Speaking in this
way Padam ensured that there is not even a single activity
for me.
587
.
587 61 Y The golden Padam shines in my Heart in such a way that
neither my deeds, their consequences nor any thought
about them exist for me.
588 ம ர
.
588 86 Y The light of mauna illumined my face as golden Padam
dispensed the grace of jnana through his radiant gaze.
589 ம
.
 85

590
ண .
591 ம ம
ம .
591 155 Y Through the true enquiry ‘What is my swarupa?’ Padam
shines, abiding in the Heart as the immutable pole star.
592 ணம
ம .
593
ம .
594
.
594 66 D Jnana-swarupa, one’s real nature, which is entitled to your
love, never suffers, gets bewildered or decays.
595 ம ம
ண .
595 31 W Know that suffering is only in the bewildered vision of the
jiva that has been grabbed by the stupidity of becoming
attached to the false ego.
596 ர
ம .
596 61 F Padam, consciousness, says: ‘The mistake of getting
bewildered about one’s nature as the Self is the reason for
complaining about God or oneself, and for self-pity.’
597 ம
ம .
 86

597 36 W For all the many distressful diseases the peerless

medicine is definitely the certainty of the real nature of the
Self.
598 ண
.
598 35 B Why do you pointlessly find fault with me, saying that I no
longer look at you?
599
ண .
599 36 B If you would only fix your gaze upon me, you would know
that, established in the Heart, my gaze is ever fixed upon
you.
600 ம
.
600 37 B Looking at you from within the Self, I never leave you. How
can this fact be known to your externalised vision?
601 ம
ம .
601 30 T The power of mayais a false, shadow-like power, which is
not inherent in the nature of the Self.
602
.
602 31 T All the activities, subdivided into creation [sustenance,
destruction, veiling and grace], exist only as attributes of
that [maya].
 87

603 ண
.
603 32 T This powerful phenomenon [maya], this indescribably
potent illusion, has absolutely no connection with myself,
none whatsoever.
604 ம ம
.
604 33 T It is the ego mind that declares it to be real and connects it
with me.
605 ம
ம ம .
605 34 T Even the ego mind that declares in this way is trapped
within that harmful maya. Realise the truth of this definitive
conclusion in the mind-free state.
606 ம ண
மம ம ர .
606 24 X The Self-abidance that flourishes when one realises one’s
true nature is the supreme dharma of sat-achara.
607 ம ர
ம ம ம ம .
607 104 D You should know that absorption in the supreme state,
which is the goal worthy of attainment by you, is simply to
become one with the Self.
608 ர ம
ம .
 88

608 11 R Padam, the Self, speaks the truth in the following way:
‘The union of jiva with Brahman is just the removal of the
reflected consciousness [chidabhasa].’
609 ர ம
ம .
609 17 D The ultimate state of supreme liberation is one’s own real
nature. It is always attained. Knowing this, be still.
610
ரம .
610 6 M Thoughts such as bondage and liberation, which are
essentially non-existent, appear in the state of
pramada[forgetfulness of the Self].
611 ம ரம ம
ம .
611 11 W Your close association with that negligent inattention
[pramada] is the death that haunts you, striking fear into
the heart.
612 ரம
மர .
612 12 W If, after great struggles, you uproot and cast aside that
pramada, you will attain immortal life.
613 ம ம ம
.
614
மர .
 89

614 88 K Taking the body to be ‘I’ – an erroneous superimposition

that is like calling mother-of-pearl ‘silver’ – is the confusion
of the spinning mind.
615 ம ம
.
615 89 K The same confusion of the mind takes the perceptions of
the five senses to be real. This results in an agitation of the
mind that struggles with desires for them.
616 ம
ம .
616 28 X Know that there are never any circumstances and never
any cause for you to get bewildered and frightened in your
heart.
617
ம .
617 49 D In your true swarupa you alone exist without any second
entity.
618 ம
ர ர .
618 32 W If the harmful ego rises, an endless chain of miseries will
manifest for a long, long time.
619 ர ர
ம ம .
620 ர மம
ரம .
 90

620 44 N Only vichara removes the desires for the numerous

enjoyments of the senses by revealing them to be
insubstantial.
621
ர ம .
621 45 N Only beneficial vichara will confer upon you, as your own
form, the limitless expanse of supreme bliss.
622 ர ர ம
ர .
622 35 N That trustworthy vichara exists neither in book learning nor
in learning from others but only in one’s own sense of ‘I’
[aham].
623 ம ம ண ம
ம ரம .
623 5 O To be absorbed, through surrender of the self, in the non-
dual state of mauna, is the supreme truth.
624 ம ம ர
ம ம ம .
625
ண .
625 16 G The true meaning of namaskaram is the ego bowing its
head and getting destroyed at the feet of the Guru.
626
ம .
626 17 G When the ego is totally destroyed at the feet of the Guru, it
will then shine as the unsurpassed sea of mauna[silence].
 91

627 ம ண
ம .
627 91 X A mind overflowing with joy through having the feeling
‘enough’ is a divine and magnificent treasure-trove. This
treasure is only attained by [nishkamya] punya.
628 ம
.
628 4 L Because it appears and disappears just as dreams do, the
waking state that appears to be solid and full of differences
is also imaginary.
629 ம ண ம
.
629 121 D Do not get spoiled by thinking about the non-Self with your
mind. Hold tightly to yourself and attain peace.
630 ம ர ம
ம .
630 20 F The kaivalya [oneness] that the distinguished ones
experience and exult in as the bliss of the supreme state is
peace alone.
631 ம
.
631 42 E Remain still, now itself, and in your experience of
consciousness of being, which is swarupa, merge with
peace.
632
.
 92

632 47 F To attain the life of true bliss, which is your very nature,
firmly establish yourself in the Heart and abide immovably
there.
633 ம
ம .
633 16 F The concept-free experience of the vast emptiness of
mauna will rise, putting an end to the delusion of the ego,
the deceiving fixation.
634 ம ர
ம ம ர .
634 69 F Only the resplendent abode [parandama], whose nature is
consciousness of being and which surges as bhuma [the
immanent reality], is the non-dual Self, the Supreme.
635 ம
ம ம .
635 55 D No concepts, which are just the appearance of differences,
will attach to the peerless, pure, non-dual swarupa, which
is self-shining.
636 ம
ம ம .
636 16 E If you abide as consciousness by knowing consciousness,
the profound delusion caused by the frenzied obsession
with sense objects will come to an end.
637 * ம
ம .
637 28 P You should know that the primal origin of peace is within
 93

oneself, and not in the non-Self.

638
.
638 29 P Unless thoughts about non-Self objects cease, the peace
of one’s own authentic Self-nature will not be realised in
the Heart.
639 ம
ம .
639 19 H The actions of a jnani need not conform to any plans or
schemes formulated by other people.
640
ம .
640 22 N The answer to the question ‘Who am I?’ is only the silent
jnana that shines as ‘I-I’ in the Heart.
641 ர ம
.
641 23 N Regard it [the question ‘Who am I?’] as the axe that
cleanly severs the doubts that beset you now, and are that
bound to do so in the future.
642 ம
ம ம .
642 24 N That which shines as ‘I-I’ in the Heart, mauna, the real
nature of true jnana, is itself liberation.
643 ம
.
643 47 N When, through enquiry, one attains clear experience of
 94

reality as a result of obtaining truejnana, there is nothing

further to be attained.
644
ரம .
645 ம
ம .
646 ம ம ண ம
ம .
646 3 O Since to renounce the ego is to offer up one’s self in
surrender, cast out the debased ego-mind that proclaims
itself to be ‘I’.
647 ம
.
647 77 Y Firmly convincing me in the Heart, ‘This is the state of
being,’ grace-Padam brought me under the sway of his
feet and made me his very own.
648 ம
.
648 29 V The benefit of learning is simply to become established
within the Heart, in the concept-free state of reality, which
is your own nature.
649 ம
.
649 127 D Why do you vainly lament, crying ‘Where can the state of
true bliss be found?’ You yourself have happiness as your
own true nature, and its location is the Heart.
 95

650 ம
ம .
650 25 F ‘The Heart’ and ‘Atma-swarupa’ are not different from each
other. The difference is only in the words used.
651 ம
ம .
651 26 F It is the conviction of sages who possess clear knowledge
of reality that the Atma-swarupa exists as the Heart within
the Heart.
652 ம ரம
ம .
653 ம
ம .
653 29 D As a comparison to the Self, which shines as both the
dwelling-place and that which dwells within it, the space of
the physical universe is poor indeed.
654 ர ம ம ம
ர ம ம .
655
ம .

655 16 P The silence [of not speaking] is the medicine that can
change the habit of speaking pointlessly like a mad
person.
656 ம ம ம
.
 96

656 15 P The first and most important lesson that has to be learned
by sadhakas is silence.
657 ம
.
657 38 X To an evil heart that is full of deceitfulness, the profound
peace that is free from agitation is far, far away.
658
ம .
658 91 P Through the momemtum gained by the practice of bhakti
yoga, which is lovingIswara, attain the destruction of
vasanas in your Heart.
659
ம ம ண .
659 14 O Bliss comes to you by sweet grace, through the self-
surrender you perform lovingly in the heart.
660 ண
.
661
.
662
.
662 2 G Do not imprison the true form of the Guru within a cage but
seek inwardly and realise it to be the formless,
omnipresent expanse of consciousness.
663 ம
மர ம .
 97

663 3 G Only the divine grace that wells up in abundance in the

form of the Guru can very easily put a stop to the dizzying
whirl of the infatuated mind.
664 ம ர ம
.
664 22 G No one has the ability to describe the power of the grace
of the Guru abiding in mauna.
665
.
665 6 G Since the divine form, the form of the Guru assumed by
Iswara, is actually a physical embodiment of grace, that
form is worthy of being worshipped.
666 ம ண
ணர ம .
666 1 G The true form of the Guru can be known only if one
realises, through the grace of the Guru, one’s own real
form.
667 ம ம
.
667 188 Y Splendorous Padam caused my target [the Self] to blaze forth in
mauna, which is the peace granted by the power of his being.
668 ம
ம .
668 19 G The excellent teaching that the primal Guru Dakshinamurti
gave to the great ascetics was mauna, his own unique
method.
 98

669 ர
ர .
669 20 G That silent speech untied the chit-jada knot [the connection
between the insentient body and consciousness] of the
disciples and destroyed their minds that ramified with
differentiating thoughts.
670 ண
ம .
670 21 G If the doubts that could not be dispelled by the many oral
instructions were dispelled by that mauna, what power that
mauna has!
671 ர
ர .
672 ம ர
.
673 ர
ர .
674 ண
ண ண .
674 56 A Though he appears to see things in front of him, Padam is
that extremely pure expanse, the eye [of jnana] that sees
no object whatsoever before it.
675 ம ம ம
ர ம .
675 7 A Padam confounds the ignorant by showing himself as a
human being while actually existing as the form of the
 99

space [of consciousness], the fullness of the supreme

reality [para-vastu].
676 ம ம ம
ம .
676 108 D Unsurpassed and perpetually abiding good fortune exists
only in the deep peace wherein one remains as the Self,
and in no other state of being whatsoever.
677
ம ர ம .
677 28 J The supreme truth remains as the source not only for the
objects seen but also for the seer and the seeing.
678 ர ம
ர .
678 29 J From the perspective of union with the Supreme, which is
the state of pure being, the triputis have reality. However,
seen apart from it, they are false.
679 ர ம ர
.
679 45 E To remain in the state in which consciousness of the
supreme reality is not lost even during activities is sahaja.

680
ர .
680 46 E Unless the ego, the identification with the body, dies, it will
be impossible for anyone to realise that natural and
abiding state of absorption within the Heart.
 100

681
.
681 47 E Until that state [of sahaja] merges in the Heart, there is no
liberation for the jiva, irrespective of what other state it may
experience.
682
ம .
682 88 X Those who have seen in their heart that God is their refuge
will not swerve from the state of impartiality.
683
.
683 30 O How does a god benefit by worship directed to him? The
benefit is only for the worshipper.
684
.
684 57 F The unattainable state of God comes to be attained when
there is the experience of Self-abidance.
685 ம ம
ம .
685 37 H Only in a sage who has vanquished the dishonourable delusion
known as ‘I’ will all the actions that are performed become yoga.
686
ம .
686 17 E Out of all the sadhanas that are worth performing, knowing
consciousness is the only excellent and definitive one.
687 ர ர
 101

ர .
687 18 E The child Murugan, concealing nothing, taught this state of
pure being to Lord Siva, revealing it as the inner meaning
of Om.
688 ம
.
688 58 K Padamquestions: ‘What sin will the ego – the thief who
habituates one to the erroneous belief that one is the body
– not commit?’
689 ம
ம .
689 68 D The source of all faults and mistakes is not realising one’s
true nature. It is a most egregious mistake. This is the first
thing you should know.
690 ம ம ர ம
ம .
690 81 K Taking the body to be ‘I’ is the error that murders
Brahman, that which is merged with you as Atma-swarupa.
691 ம ர
ம ரண .

691 82 K Know the deceitful ego, a consummate impersonator, as a

villainous murderer whose profession is death.
692 ண ம
மம .
692 8 K The state of existing as a jiva, which makes its living by
 102

changing its form endlessly, is one of extreme shame.

693 ம ம ண
ம .
693 9 K Now that you have seen and become aware of this
wonder, which is an injustice, from now on at least, it will
be proper to embrace the life of truth.
694 ம
ம .
694 23 M Unless ignorance, the delusion, is completely destroyed by
jnana, it is certain that there will be no liberation.
695
ம ம .
695 11 G The disciple who completely surrenders himself to the
Guru will attain the life of true jnana, the auspicious life.
696 ம
ம .
696 12 G If, like the goddess Uma, you offer only a half of yourself to
the Guru, that will not be sufficient for attaining jnana.
697 ம ம
ம .
697 13 G The immaculate true jnana will only shine if you renounce
the ego, the sense of individuality, leaving no remnant
behind.
698 ரண ம ம ண
ம .
698 14 G Know that the surrender of the ego is in no way
 103

commensurate with the immortal state of perfection that

one then attains.
699
ர .
699 15 G Attaining the Self by sacrificing the ego is like a business
transaction in which one receives the true, ancient, primal
essence in return for the reflection, the ego.
700 ண ம
ரம .
700 135 D Rid yourself of pramada and live forever, attaining the
jnana- bliss of the one Self, a bliss whose nature can
never be described.
701 ம ர
.
701 43 K What benefit have you gained by associating with an ego,
which is just a thought that attaches itself to you?
702
ம ம ம .
702 1 I The intrinsic purity of your own Self-nature was corrupted
on account of your worthless mind.

703 ம ம ம
ம ம .
703 19 X This disgraceful aberration known as ‘the mind’ will not
depart simply by observing achamana and agamarshana.
704 ர
 104

ம .
704 51 I Only when the mind dies through discriminating enquiry,
will it come to shine by itself as ‘Sivoham [I am Siva]’.
705 ம
.
705 52 I There are no effective means other than vicharato chase
out the ego from within you and kill it.
706
ம ண .
706 20 N Stop thinking and know by careful investigation only the
reality that is within your Heart as your own nature.
707 ம
.
707 2 D He who is struggling with a complete absence of
knowledge about himself, what will he know, and even if
he knows something, what use will it serve?
708 ம ம ம
.
708 91 D Is it not because one forgets the truth of the Self, which
always abides changelessly, that one gets involved in
endless disputations?
709 ம
.
709 83 X It is wise to shun those ego-crazed people who have not
learned to attain peace by placing their attention upon
consciousness alone.
 105

710 ண ரம
.
710 68 X Live your life without getting agitated, performing only
those worldly activities that are unavoidable.
711 ம
ம .
711 69 X Surrender your mind to the Lord and play your part in the
drama of worldly life with great skill, without getting caught
up in the world.
712 ம
ம .
712 38 W Those adepts who have perfected their sadhana will not
become dejected and perturbed when they are beset by
trials and tribulations.
713 ண
ர .
713 7 H Because they have had their mental delusions removed
and, as a result, have woken up from the sleep of
samsara, you should honourjnanis as beings who are
worthy of being worshipped.
714 ம
.
714 24 H It is proper to learn the truth only from those jnanis. If it is
learned from anyone else, it will be known incorrectly.
715
.
 106

715 90 K Establish yourself in the complete perfection of your own

real nature. Do not limit yourself to the [body] upadhi.
716 ம ம ம
.
716 33 I A mature mind that has managed to establish itself firmly
in the extremely subtle state of pure being will not get
enmeshed in the tangle of the world.
717
.
717 23 S Seeing with the eye of the Self, the true seer, scorch and
destroy the one who pays attention to objectified concepts.
718
ம .
718 33 K Like an onion, the ego-appearance is an unreal thing that
consists of a combination [of many tattvas]. When
enquired into, it will be found to have no swarupa. (When
every layer of an onion has been peeled away, there is no
onion left. Swarupa here means ‘ever-present and
inseparable nature’.)
719 ம
.
720 ர ம
ர .
720 42 N Even if you are about to lose your life, you should remain
eternally vigilant, never losing your mental grip on that one
thing, self-enquiry.
 107

721 ம
.
721 90 F Do not get drowned in the evil infatuation for the world but
attain that glorious treasure which is the lofty Siva-jnana.
722 ர ம
ர ம .
722 31 X With the help of divine grace, destroy your fear, end your
suffering and attain the state of bliss.
723
ம .
723 75 A Padam is an outstanding testimony [to the fact that] those
who have put their trust in God alone have never been
known to have been forsaken.
724 ம
.
724 49 E Reversing the outgoing nature of the mind, merge it with
its source, and by so doing, attain the natural state of bliss.
725 ம ண
.
725 79 K Unlike a blossoming lotus that closes [during the night], the
Heart-lotus, which has blossomed after the untying of the
ignoble knot, will never close again.
726 ரம
ம .
727 ர
ம .
 108

727 43 N Practise vichara ceaselessly while you are awake and

destroy the forgetfulness of mind that leads one to the laya
of sleep. (Laya is a state in which the mind is temporarily
in suspension, such as in trance or sleep.)
728 ம ம
.
728 86 X Realising that there is no state apart from you, maintain an
attitude of indifference in your heart towards everything
that appears different from you.
729 ம ம
.
729 20 S The jiva that sleeps without sleeping, with its attention on
its real nature, will automatically shine as an eye that is
very different from the fleshy eye.
730 ர ம ம
ம ம ம .
731 ண
ர .
732 ர ண ரம
ரம .

732 6 A Many are the devotees upon this earth, thousands upon
thousands, whom Padam brings under his sway, sweetly
granting them his grace.
733 ம ம
ம .
 109

734 ம
.
735 ம ம ர ம ம
ர ம ர ம .
736 ம
ம .
736 18 D Your job is to enquire into and know the Self that is in an
‘already prepared’ state. There is no reason for you to
make an effort to prepare anything from scratch.
737 ண
.
738 ம
ம .
738 17 A The extremely wonderful Padam made public the supreme
truth of the Vedas, which is normally declared only to
trustworthy persons.
739
ம ம ம .
740 ம
ம .

740 77 D Do not let your mind dwell on anything other than your
swarupa, for apart from this, there is no other truth.
741 ம ம
ம , .
741 36 N Though my tongue has become weary from repeating
 110

instructions over and over again, those whose minds are

bewildered have still not abandoned their questioning.
742 ண ம
ம ண ம ர .
742 37 N However much instruction the Guru gives, the true support
for spiritual aspirants is the enquiry they perform into the
nature of their own Self.
743
ம .
743 109 K The proper course for a sadhaka is to practise sadhana at
all times until the sense of being the doer ceases.
744 ம ம ணம
.
744 110 K ‘Only the cessation of the sense of being the doer is self-
surrender.’ Padamemphatically declares this, imprinting it
upon the mind.
745
.
745 111 K At the very moment that the sense of being the doer ceases
one will be redeemed, becoming one who has done all that
needs to be done. After this there is no more effort.
746 ம
ர ர .
747 ம ர ம ண
ம .
748
 111

ம ம .
748 39 M Mauna – which is not only the means to liberation but also
that which abides as the very nature of liberation itself –
has a matchless magnificence.
749 ம ண
ம .
749 40 M If you adhere to that path of mauna, the means to
liberation, there will be no suffering of any kind.
750 ம ம ண
.
750 43 M The loving, lustrous smile of that divine Lady Mauna, the
lady of liberation, will dispel the darkness of bondage.
751 ர
.
751 72 M That deep peace is endowed with a presence that can
transform an arid desert into an ocean of ambrosia.
752 ம ம
.
752 44 M Whatever labours you have to undergo, cherish as pure
gold your worship of that blissful Lady’s lustrous feet.

753 ண ண
ம .
753 45 M Through her propitious grace-bestowing glance, the
delusions of wealth, property and family ties will cease to
be.
 112

754 ண ம ர
ம ம .
754 46 M To joyfully worship that ever-youthful maiden is the most
fitting of all dharmas.
755 ம ம
மண ண .
755 93 Y Here on this earth the auspicious Padam united that Lady
[Shanti] with me as my fortunate destiny, binding me to her
in a blissful marriage.
756 ர
ம .
757 ம
ம .
757 189 Y Padam declared that my offering mysel f to the mauna, the
profound peace conferred [by Padam], is itself the
recompense.
758 ர ம ம ம மம
ர ம ம .
758 47 M Cherish as the most loftybrahmacharya this householder’s
life of living blissfully in union with the Lady Mauna.

759 ம
ண .
760 ம
.
761 ம ண
 113

ம .
761 73 M Enjoy the supreme, felicitous bliss of peace, the beautiful
divine lady, by remaining still.
762 ம ம
ம ண .
762 48 M In the presence of that divine Lady Mauna do not raise
your head as ‘I’.
763 ர ம
.
763 49 M If you raise your head even a little as ‘I’, that lady will not
display to you even the smallest fraction of her face.
764
ர .
764 50 M If you naturally remain in submission to her authority, she
will unite you with the realisation of the state of Siva.
765 ம ம ம
.
765 51 M Harmoniously and with delight live forever in your Heart,
embracing that tender Lady.
766 ம ம
.
766 52 M Let your life, in which you live in the state of blissful
oneness, beguiled by her charms, stand as a delightful
example to others.
767
ர .
 114

767 53 M With you yourself as she, and she herself as you,

becoming one, merge together within the Heart.
768 ம ம ம ம
ம ம .
768 54 M This householder’s dharma, which is nothing but bliss, is
the good dharma. Abide as Sivam, true love.
769
ர .
769 74 M May you who have married Shanti, the beautifully jewel-
bedecked daughter begotten by me, flourish in the
supreme enjoyment.
770 ம ர
ம ண .
770 75 M To attain bliss, unite with her, the queen among women, in
the Heart, [regarding her] as your dearest companion.
771 ம
ம ம .
771 16 L It is the void-like sleep that shines as one’s nature, abiding
in the Heart devoid of the delusion ‘I’.
772
.
772 25 L It is the sleep of deep peace, existing as one’s nature, that
is extolled by the unknowing as turiyatita.
773 ர
ர .
773 11 X Even if someone praises you, to delight in it with relish is
 115

wrong. Only someone who is totally useless speaks in

praise of himself.
774 ம ம
.
774 7 T Separate from the real nature of the Self, the non-dual
reality, what dualistic scenes can appear, and how?
775 ம
ம ம .
776 ம
.
776 1 Q It is impossible for anyone to get established in the
experience of reality, being-consciousness, except through
the power of grace, the Mother [chit-para-sakti].
777 ர ம ம ம
.
777 17 V Saivam is the excellence of the pure, supreme light of
mauna. Saktam, though, belongs to the category of
creation, [preservation, destruction] and so on, which are
associated with the mind.
778 ம
.
778 18 V Saktam, which flourishes in the manifestation of [maya]
sakti, will come to an end in the grandeur of liberation, the
pure Sivam.
779 ம ம
.
 116

779 8 F A mind that has experienced the light of mauna will not
readily accept the conceptual drama, consisting of the
triputis, that appears in the other light [chidabhasa].
780
ம ம .
780 54 H That state in which peace abounds through the full
attainment of Self-knowledge is a most exalted condition,
the highest of the high.
781 ம ம
ம .
781 59 H The experience of the Self in which arises an exhilarating
indifference that says: ‘To me, what does it matter where
the sun rises?’ is truly a wonder.
782 ம
ம ர .
782 5 W In that state where you [the ego] die, the life of the Self, which
is beyond all description, will become manifest in your Heart.
783
.
784 ர ம
.
784 39 H When the ego that made one forget the Self has been
destroyed, one rises resurrected as the Atma-swarupa.
That life of the Self is imperishable.
785
ம ம ம .
 117

785 47 H That boundless existence attained by the great sages who

know it as final liberation is the most fitting and excellent
state.
786 ம
.
787 ர ம
.
787 25 J If the objectifying consciousness is brought under the spell
of the Self, all that was formerly known [objectively] will
become one with the jiva.
788 ம
.
788 14 E ‘I have not known any God apart from consciousness.’
[You will also know this] if you subside in the Heart where
it resides.
789 ம ம
.
790 ண ம
.
790 49 X It is proper for sadhakas to keep under control the
addiction for intercourse with the opposite sex, which is the
cause of much shame.
791 ம
.
791 41 X To abstain from the disgusting habit of eating flesh is the
first rule observed by those whose conduct is impeccable.
 118

792 ம ர ண
ம ம ம .
792 42 X That flesh food itself will destroy those true devotees who
have entered the path of grace, diverting them onto the
path of delusion.
793 ர
.
793 43 X For those who have undertaken the task of abolishing the
dominion of the ego, which is rooted in the fleshy body,
fattening flesh by eating flesh is improper.
794 ண
ண .
794 16 I Do not associate with the mind that rises like the goddess
who smites men with love. Destroy it by abiding in the Self.
795 ம ண
ம ரம .
795 17 I Should you succumb to its spell and embrace it, alas, it will
destroy your life by drowning you in the intoxication of pride.
796 ம
ண .

796 18 I That demoness, the mind, is extremely adept at amorously

caressing you with false pretences.
797
.
797 19 I Heed this warning! From now on, stay away from that
 119

utterly sinful woman, without even mentioning her name.

798 ர
ம ண ம .
798 20 I That woman, the mind, is a great demoness whose
embrace brings death to all.
799 ம ர
ம ம ம .
799 21 I She somehow deceives everyone and brings them under
her spell. She is an extremely cunning woman, a thief who
practises deception.
800 ம
.
800 22 I This murderess, this beautiful and seductive woman, is a
despicable sinner who has totally ruined the lives of many
a sadhaka.
801 ம ண
.
801 23 I She is an evil, low-born woman who hates and torments
your lawfully wedded wife, peace.
802
ண ம .
802 96 D If anything disturbs your inward focus, whatever it may be,
reject it without a second thought.
803 ண ம
ண ம .
804 ம
 120

.
805 ம
ம .
805 1 D The Self is not something that is either known or not
known. The Self is knowledge [jnana] itself.
806 ம
.
807 ண
ம .
807 15 J Pray tell, how can the real nature of the Self reveal itself
and shine to the suttarivu?
808 ம ம ம
ண ம ண .
808 17 J Unless you thoroughly burn up the objectifying tendency of
the mind, destroying it utterly, you will not attain one iota of
Self-knowledge.
809 ர
ம ம ம .
809 76 M Enjoying in your heart the bliss of Lady Shanti’s tight
embrace, completely forget all else.

810 ம ம
ம .
810 77 M What the jnanis honour and praise as endless supreme
bliss is nothing other than the bliss of that beautiful
woman, Shanti.
 121

811 ண
ம .
811 78 M She is beautifully calm, has an extremely comely form, is
worthy of reverence, and is boundlessly captivating.
812 ண ரம
ண ண .
812 79 M Offer yourself as dakshinato her. Embrace her. Unite with
that lady who is an unsurpassed ocean of magnificent and
noble qualities.
813
.
813 80 M If you have the good fortune to marry that Fair One
[Shanti], your life will be enriched. It will be as though you
have discovered buried treasure.
814 ம
.
814 81 M Siddhas will greatly revere and honour her, keeping their
attention firmly fixed on her feet, just waiting to be of
service to her.
815 ர
ம .
815 82 M Whosoever becomes the target of her glance of grace will
experience an immeasurable bliss.
816 ம
ம .
816 83 M If she becomes your queen, under her reign you will attain
 122

unmatched glory.
817 ம ரணம ம ரம
ம .
817 84 M She is a tender young lady whose form is the absolute and
utterly perfect, distilled bliss of Brahman.
818 ண
ம ர ர .
818 85 M Those who are living in the presence of that blissful Lady
Shanti will not even deign to look at the blissful realms of
the gods.
819 ரண ம
ர .
819 86 M For those who have come into possession of the
distinguished way of living in union with that Lady Shanti, a
life of living with [other] beautifully decorated women will
appear abhorrent.
820 ர ம
ர .
820 63 M In order to attain immutable peace, your obsessive
indulgence in worldly activities should be abandoned.

821 ம ண
ம .
821 5 N For your true state to merge in your Heart as your own
nature, you must enquire and know that true state. This is
the only way.
 123

822 ரம ம ர
.
823 ம ரம
ம .
824 ர ம
ர ண .
824 31 P Though you may come to know in great detail the false
principles of the non-Self [anatmatattvas], it will all be
wasted effort.
825 ம ம
.
825 11 E That which deserves to be known and attained is
consciousness, the Self. Apart from this, there is no other
blessing that deserves to be attained in this birth.
826 ம
ம .
826 26 L The truth of oneself, which shines as the nearest of the
near, is itself the atita [the transcendental state] that is
beyond the uttermost beyond.
827
ம .
828 ம ம
.
829 ர
ர ர ம .
829 38 N You who are wandering around, enquiring, ‘What is the
 124

nature of the history of other people?’ not enquiring who

you are is a mistake.
830
.
830 26 G You who set your heart on thriving and flourishing as a
teacher [of others]! First become an enquirer, and enquire
into your own self.
831 ம
.
831 41 O The mantra ‘SivayaNama’ on which you meditate will
reveal itself within your heart to be your father and mother.
832 ம ம ம
ம .
833
ண .
833 38 F Those things that leave you, let them leave. Instead, know
that which abides permanently in the Heart and live in
consciousness.
834 ம ர
ண .

834 20 M That which abides [in the Heart] is liberation, the true and
unlimited supreme bliss. Only through that being-
consciousness will you attain redemption.
835 ரம
.
 125

835 39 K There is nothing as insubstantial as the ego-ghost that

remains firmly established, refusing to leave.
836 ர
ண .
836 40 K It is impossible to imagine the suffering experienced by
this world through the sovereignty exercised by that ego
ghost.
837 ர ம
ம .
837 41 K Only through the application of the vibhuti of jnanavichara
will the ghost be exorcised.
838 ண
.
838 42 K Not only will it be exorcised, it will get beheaded and
destroyed before your very eyes.
839 ர
ம ம .
839 36 M In the ecstasy of devotion one may sing and one may
dance, but it is mauna that is useful for liberation.
840 ம ம
.
841 ம
.
841 53 F The state of abiding as God is becoming clear and abiding
in the Heart; it is a state to which no activity of any kind
adheres.
 126

842 ம ம
ம .
842 11 D In the godly state of jnana, the pure state, there are neither
external indications [such as horripilation or shaking] nor
ecstasy.
843 ம ரம
ம ம .
843 38 E In one’s real nature, being-consciousness, which is the
light that outshines all other lights, concepts of name and
form never exist.
844 ம
ம ம .
844 15 R The mind-moon, the creator of names and forms, will itself
set and be extinguished as a concept in front of the sun of
consciousness that is one’s real nature.
845
.
845 52 J Destruction is only for time and space. There is absolutely
no movement for the Self, the supreme reality.
846 ம
ம .
846 57 M If one knows reality by uniting with it, a powerful and firm
peace will abound.
847 ண ம
ம ம .
848
 127

ம .
849 ம
ம .
849 107 K Deeds [karma] are not your enemy, only the sense of
doership [kartrutva] is. Therefore, live your life, having
completely renounced that enemy.
850
மர ம .
850 13 P The many different sadhanas are harmonised when the
sadhaka first comes to know and discover the truth of his
real nature.
851
ர .
851 13 D Through sadhana [spiritual practice] one can attain things
that are other than oneself. But with what sadhana can the
Selfbe attained, and who is to attain it?
852 ம
.
852 74 D Why have you not yet known the swarupa that by nature
shines always realised and which is incontrovertible?

853 ம ம ம ம
.
853 112 X Removing and destroying the long-standing attachment
that is born out of the obsession for the non-Self is said to
be realising the Atma-swarupa.
 128

854 ம ம
ம ர .
855
ம .
856
ம .
857 ர
ரம .
857 32 A Golden Padam transformed [his] mother into the avatar of
chit-para-sakti, the bestower of Sivam.
858 ணர
ர .
859 ம ம ம
.
860 ம
.
860 49 P The divine Padam says: ‘Desiring something, [imagining it]
to be wonderful, is the conduct of the ignorant ego-ghost.’
861 ம
ண ம .

862 ம
.
862 56 X In your behaviour keep in mind that it is proper conduct to
treat oneself and others in an identical way.
863 ம ண
 129

.
863 77 P The greatness of chitta suddhi [purity of mind] is that it is
the mother of all virtuous conduct. Realising this, examine
your mind every day.
864 ம ர ம
ம .
865 ரம ம
ரம .
866 ம
ர .
867 ர
ம .
867 129 C Padam, bliss, transforms those who are immersed in the
bliss of Padam into being blissful Padam alone.
868 ம
.
868 19 P Unless the mind abides as a mere witness to everything,
and conducts itself in this way, what can all the other
[practices] do for a sadhaka?
869 ம ண
ம .
870 ம
ம ம .
870 24 C Beauteous Padam, which is true knowledge, the exalted
tapas ofmauna, will destroy empirical knowledge, which is
multifarious.
 130

871
.
871 21 T All forms are only forms of sakti. There is no form for the
Lord, Sivam.
872 ம
ம .
872 5 Q Self-realisation, which appears very difficult, will be
attained very easily through the power of grace.
873 ம
ண .
873 22 T The eight forms [astamurtam] are all forms of sakti. For
Sivam, Atma-swarupa, there is no form, not even a
trace.The eight forms are the five elements, the sun, the
moon and the individual soul.
874 ர ம
ர .
874 71 F Only the subtle space of consciousness, existing in the
Heart, is the form of Siva. Everything else, described by
words, is a concept.
875
ர .
875 63 D In that swarupa one can only abide as That. There is no
scope for thinking in this state.
876 ம
ம .
877
 131

ம ம .
877 42 M To attain liberation, the door to which is mauna, the ego
that rises as a separate ‘I’ should be completely destroyed.
878
.
878 55 K As long as that ego exists, innumerable obstacles will arise
in succession, like winged white ants streaming out of an
ant hill.
879 ர ர ம
.
879 75 K That chid-jada ego known as ‘I’ is the founding ancestor of
the lineage of the mind.
880 ரம ர
ரம ண .
881 ர ம
ம .
882
ம .
883 ம ம
ம ர .

884 ர ர
ர ர .
884 51 P Evil desire, a pit that can never be filled, is what plunges
your life into a poverty that can never be overcome.
885 ம ம ம ம
 132

.
885 36 T Maya vada [the doctrine of illusion] means regarding the non-
existent maya as real. It does not mean calling maya ‘illusory’.
886 ண
ம .
886 6 T Regarding mirage-water as water that is in a pond full of
blossoming lotuses, and then attempting to get water from
it, is foolish ignorance.
887 ம ம ம
ம ம .
887 68 C Effulgent Padamkills and annihilates the mind-illusion that
causes bewilderment by making the reflection appear to
be real.
888
.
888 8 P Do not falter, even for a moment, believing that you face
insurmountable obstacles [on the path], but remain vigilant
in the unfailing and guaranteed method you have adopted
– that of not forgetting the Self.
889 ம ம ர ண
.
889 2 P Instead of practising sadhana superficially, follow it
intensively in such a way that your mind is totally
immersed in it.
890
.
 133

890 41 W Subside in the Heart, the seat of the soul where the bliss
of swarupa surges, so that you are not afflicted by misery.
891 ம
.
892 ண
.
892 14 N Sulking, pretending you are an independent being, and
saying ‘I’, is empty, futile and captious.
893
ம ம ம ம ம ர .
893 73 K The life of individualised existence, which is a combination
of the two opposing entities [chit and jada], is just a
manifestation of the mind [manomaya].
894 ரம
ம .
894 4 M Except in one’s imagination [bhavana], there is no
attainment of liberation from bondage in the ultimate state
of supreme truth.
895
ம .

895 5 M The jivas’ habit of wandering and struggling on many paths

and attaining liberation arises from the delusion of
bondage.
896
ர ர .
 134

896 21 D Remaining always as the Self and realising it is like the

pilgrimage to Pandharpur that is performed while staying
in Pandharpur itself.
897 ர
ம .
897 6 R Sankalpa [thought] creates the world. The peace attained
on the destruction of sankalpas is the [permanent]
destruction of the world.
898 ம
ம ரம ம .
898 14 S It is the stupidity of the deluded ego to be fixated on that
which looks at that which moves.
899
.
899 22 X Observe the disciplines of external conduct [achara],
knowing in your heart their real object by properly
reflecting on their inner meaning.
900
ம .
900 12 D Only when the nature of reality is clearly known will false
understanding perish, along with the delusion it brings with it.
901 ரம
.
901 1 X Directing the mind towards siddhis [supernatural powers]
is a stumbling block that inhibits progress towards the
supreme state of liberation.
 135

902
.
903 ண
ம .
904 ர
ர ம .
904 11 O It is God who manages and protects the many worlds. The
imagining of jivas, who are just a multitude of reflections,
that they are bearing the burden of the world is a farce.
905
.
905 30 V As long as the holy feet do not touch and come to rest
squarely upon the head [of the jiva] what benefit can
scholarship give?
906
.
906 11 Q The loss of ‘I’ can never be fully and perfectly
accomplished by sadhana alone, the effort of the jiva.
907 ம ணம
ரணம .

908 ம
ண .
908 37 D That which projects the images [in waking and dream],
which are the concepts of the false mind, is reality, the
light of blissful consciousness.
 136

909
.
909 52 A The extremely wonderful Padam acts as though he too is
under the control of the actions of sakti that were initiated
by him.
910 ம ம
ம ம .
911 ர
.
911 21 P How can liking and disliking be inherent in the non-dual
reality in which it is impossible either to reject or accept.
912 ர மர
.
912 36 J The feelings arising from pairs of opposites [such as joy
and misery], which result from the confusion of the
distorted mind, cannot exist in the non-dual jnana.
913 ம
ம ம .
913 13 M What is always natural to everyone is liberation, which is
bliss. Bondage is delusion of mind, a false sensation.

914 ம
ம .
914 25 B The compassionate heart that flows from me to you will
never fail except when you cease to have remembrance of
‘me’, who command and conduct everything.
 137

915
ம ண .
915 26 B You can know and experience my grace, which is my
nature, if you remember me with no forgetfulness in your
heart.
916 ண
ம ரம .
916 3 B Know me as the true essence of jnana that shines
uninterruptedly in your Heart. Destroy the objectifying
awareness of the ego-mind that arrogantly cavorts as ‘I’.
917 ம ரம
ம ம .
917 59 D Swarupa, which shines as consciousness, the supreme, is
the substratum for everything that is present everywhere.
918
ம .
918 36 D All objects appear and flourish in the Self only. Is there
anything, therefore, that has the power to act
independently of that Self?
919 ரம
ரம ண .
919 14 H To remain in association with Atma-swarupa,
consciousness, the supreme, is satsang. It is not proper to
stay away from the Self, the supreme being.
920 ண ண ம
ண ம .
 138

920 15 H Only when you leave the Self, the cool shade, do all
miseries approach and scorch you, tormenting your mind.
921 ம
.
921 10 U The steadfast jnani will completely consume, without any
fear, the prarabdha that began with the present body.
922 ம
.
922 11 U In the blissful experience of jnana, the Self, those
prarabdha experiences will not cling to the ‘I’.
923 ர ம
ம ரம .
923 31 D All changes are only for the non-Self. For one’s own
nature, the Self, the supreme, there is never any change.
924
ம .
924 38 P The attainment of hatha yoga is a defective
accomplishment since it can be lost. But for the one who
has attained jnana, the perfect accomplishment, there is
never any loss.

925
.
925 84 D The compassionate Padam declares: ‘There is no other
mistake like pramada that ruins your bliss.’
926 ண
 139

ம ண .
927 ம
ர .
927 54 X Wherever you may go and search, it is rare to come
across people who have the honesty to see their own
mistakes.
928 ம ம ம
ம .
928 55 X The reason for refusing to accept one’s own defects is the
identification with the false ego, the reflection.
929
.
929 65 K The moment you uproot and overthrow the mischievous
ego, lordship over the world of liberation will flood your
heart.
930 ம
ம .
930 64 F Realise that the scenes that expand before you in the form
of the world are just a concept of the mind. Otherwise, see
the world as the form of God.

931 ம
.
931 65 F If everything that appears is a form of the vast God, how
can attraction and aversion be appropriate?
932 ம
 140

ர ம .
932 26 D That Self which is intimately united with all beings is the
unerring, pure, supreme reality.
933 ண
.
934 ம
ர .
934 9 N Pursue in the Heart the enquiry ‘Who is this “I” that is the
source for the manifestation of the ego and all the rest?’
935
ம .
935 28 I Do not grieve, taking yourself to be the mind, but merge
with the inner peace through the attainment of knowing
yourself to be the reality.
936 ம ம
ம .
936 60 M Knowing that inner peace with which you have merged to
be your own real nature, abide as that peace and, with
determination, drown in it.
937 ம
ண .
937 59 M If you abide in the Heart, realising your true state, your
peace will never cease.
938 ம
ண .
938 4 A Padam is Dakshinamurti, conferring the final emancipation
 141

of mukti, whose nature is pure consciousness.

939 ம ம ம
ம ம .
939 44 H Living as the Self is the essence of all dharmas. All other
dharmas merge there.
940 ம ம
ம .
941
ம ம .
941 165 Y Padam, absolute oneness, presided over me, putting an
end to my forgetfulness of swarupa, making this my final
birth.
942 ம
ம .
942 163 Y Padam made me realise that the arising births are only
dreams that became associated [with me] through the
delusive power of the mind.
943
.
943 39 E Swarupashines as being-consciousness, that which is
perfect fullness. The mind becoming like that swarupa and
uniting with it is yoga [union].
944 மம
ம ம .
944 79 A Padam, the mountain of supreme bliss that abides and
shines, brings joy to the hearts of those who, having
 142

completely given up all desires, worship him.

945 ம ம
ம .
945 78 C Padam, the pure light of infinitely subtle being-
consciousness, swarupa, rises to humble the mischief of
mind and speech.
946 ர ம
.
946 33 J All the triputis sprout and dance from the sordid delusion
[moha], which is [the consequence of] ignorance, the
absence of enquiry.
947 ர
ர .
947 34 J Being insubstantial reflections, they disappear in the very
instant that the light of jnana vichara falls upon them.
948 ம ம ர
.
949 ம
ரம ம .
950
.
950 58 C In conformity with the imaginings of worshippers, Padam
parades as the various gods who are renowned as
liberators from bondage.
951 ம ம ம
.
 143

951 97 C Padam has invented many arts, full of illusory concepts, for
those with insignificant intellects to know and delight in.
952 ர ம
ம .
952 102 C The lustrous Padam comes to be attained as the enduring,
undecaying, supremely blissful grace only by the true
jnanis who have completely rooted out desires.
953 ண
ணம .
953 103 C Padam, pure, free of all attributes, will gloriously arise
through [divine] dispensation, something that cannot be
clearly known and gained other than by renunciation.
954 ம
ம .
954 37 C All things exist depending on Padam, but Padam has no
desire whatsoever for any of those things.
955 ர ர
ம ரம .
955 94 C Padam torments those whose hearts harbour attachments,
but brings delight to those whose hearts possess the
generosity [of not clinging to anything].
956 ர
.
957 ர ம ர
ர மர ம .
957 4 C Padam, whose equal disposition to all is unfailingly pure, is
 144

the harmony underlying all contradictions.

958
.
958 29 H Follow not the path of the many, but cleave to the way of
those who are noble, great and good [jnanis].
959
ர ம ம .
960 ம
ம .
960 29 Q It is due to maturity of mind [chitta-paripaka] that what is
very difficult for the many is extremely easy for the very
few.
961 ம
.
962 ம
ம .
962 42 J This world that appears so wonderful consists merely of
names and forms. Transient as a bubble, it exists only at
the level of the five senses.
963
.
963 37 X Deceitful conduct, like the root-maggot, will undermine and
topple the great [tree of] tapas, which is the striving for
redemption.
964
.
 145

964 12 V Why so many teachings? Direct your attention towards the

attainment of the Self, which is pure consciousness.
965 ண ம
ம ம .
965 78 D Only the swarupa that obliterates and makes the non-Self
non-existent is described as the emptiness, nirvana.
966 ம
.
966 34 P Unless the desire for the non-Self completely ceases, that
enduring reality will not be attained.
967
.
967 14 T Is it not because of the existence and shining of the one
known as ‘I’ that this world appears before our eyes?
968 ம
ம ண .
968 19 W The reason why one experiences misery is that one does
not first come to know the real nature of that primal entity,
the source.
969
ம .
969 25 S The nature of things seen will be according to the nature of
the one who sees.
970
ம .
970 61 E The world shines through your existence, but your being
 146

does not depend on the existence of the world.

971 ம
.
971 10 L You have to accept your own existence even in the state
of unconscious sleep where the scenes involving the
triputis cease to exist.
972 ம
.
972 11 L If you do not accept the fact of your existence [in sleep],
how did that knowledge come to you?
973
.
973 12 L Since sleep is that splendid, pure consciousness, devoid
of mind and intellect, that mysterious experience cannot be
enquired into by the mind and intellect.
974 ம
ம .
974 28 F Only in the silence of the Heart, where the movement of
mind and intellect ceases, will the unique light of pure
consciousness blaze forth, radiating brightly.

975 ம ம ம
ம ண .
975 104 X In times of great wealth the quality that will be the greatest
blessing is humility of heart.
976
 147

.
976 105 X In poverty’s straitened circumstances, the quality that
should shine out is a loftiness of mind that confers inner
fortitude.(Bhagavan is here quoting Tirukkural, verse 963.)
977 ண
ம .
977 68 P Do not allow yourself to be buffeted by the sense
perceptions in this world, but become firmly established in
the discipline of spiritual practice [tapas], and be totally
free of misery.
978 ண ம
ம ண ம .
978 33 B Padam receives the minds of loving devotees as an
offering, swallowing them through a ruby-red light.
979 ம
ண .
979 61 M Bathe and refresh yourself in the broad waters of peace,
which dispel the cravings that are fed by the noxious
flames of intoxication with the senses.
980 ம
ம ம .
980 14 K For the jiva there is no refuge other than truth. Therefore,
enquire and know your own truth, which is extremely close
to you.
981 ர
ம .
 148

981 87 X Know that sama-chitta [equanimity of mind] is when both

praise and blame appear to be identical.
982
.
982 80 X Rather than closely associating with those whose nature is
incompatible with your own, it is better to avoid their
company, without speaking badly of them.
983
ம மம .
983 22 F Joy and misery are not natural to humanity. Only peace,
the life of bliss, is natural.
984 ர ம ம ம ம
ர ம ம .
984 19 F That which is cherished by the great ones [jnanis] as the
matchless rapture of Brahman is the bliss of peace, the
limitless contentment.
985 ண
ண ம .
985 5 T Oh, why do the dull-witted and mad people of the world
wander about aimlessly, paying attention to the empty and
useless creations of the mind?
986 ம
ம .
986 45 J Why give up the marvellous experience of peace by
desiring imaginary and degraded [sense] enjoyments?
987 ர ர
 149

.
987 9 U What is to come to you will automatically come. What is
not, will not come. [Therefore,] remain in your blissful
natural state.
988 ம
ம ம ம .
988 9 I Ignoble, ignorant and deluded people will get whirled
around by the droll dance of the shrunken, limited and
deceitful mind.
989 மம
ம ம .
989 142 D The pleasures experienced through the senses are only
spurious versions of bliss. Only the nature of the undivided
Atma-swarupa is true bliss.
990 ம
.
990 40 W Until you enquire into your real nature, seeing and abiding
as it, the triple miseries experienced by you will not cease.
991 ர
ம .

991 48 D That which is, is only one, not two; and even that does not
exclude you. Indeed, it is not different from you.
992
ம .
992 52 H The real is that which cannot be destroyed, and that which
 150

can be destroyed is not the real. One who knows this to be

the truth is a wise one.
993 ம ர
.
993 17 W The mental disturbance of feeling sad over the death of
friends and relatives is an act of ignorance.
994 ம ம ம
ம .
994 4 B When I am shining in your Heart as ‘I-I’, your own real
nature, your attempt to ‘attain’ me is indeed a great
marvel!
995 ரண
ம .
995 7 B Your search to attain me is like searching all over the
world, ceaselessly straining to find the necklace around
your own neck.
996 ண
.
996 8 B Just as you know that the necklace is there by feeling
your neck, seek the treasure of the Self, your real nature,
within the Heart, and know it.
997
ண .
997 22 D The Self, that object of supreme value, is always attained.
One ‘attains’ it by knowing it well and by getting firmly
convinced that one is That.
 151

998 ம ம ம ம
ம .
998 29 N Because reality is only one, true jnana-yogais the direct
path. Because there is no duality, there is no other path.
999 ண ம
ர .
999 32 N In the path of jnanavichara, which is enquiring into and
knowing reality as it actually is, impediments, which are
flaws, are non-existent.
1000 ம
ண .
1000 11 M If you enquire into the Self and come to know it, in that
vision of the Self the age-old primal illusion of bondage will
become a story long-forgotten.
1001 ம ம
ம .
1001 56 P This [vision of the Self] will only be encountered by those
who are free of the delusion of desire, and not by those
whose corrupted minds are full of desires for sense objects.
1002 ர
ம ம .
1002 26 W Why indeed does the jiva feel aggrieved and suffer by
forgetting swarupa, its real nature, which surges as the
vast expanse of supreme bliss?
1003 ர
ர .
 152

1004 ம ம
ரண .
1004 30 W Since you have created all your miseries through the
degraded attitude of mind [that thinks I-am-the-body], why
do you rail against God as though he were the cause of
your suffering?
1005
ம .
1005 14 J It is only because the Self shines as you, and as not
different from you, that it has become impossible for you to
attain it through your suttarivu.
1006 ம
ம .
1006 17 K If the jiva remains without the suttarivu, in that state it will
clearly see itself as the immaculate, pure swarupa, free
from limitations. (The quoted material in the second half of
the verse comes from Tirukkural, verse 1094.)
1007 ரண ர
.
1007 1 U Iswara is responsible for the five-fold activities in the same
way that the sun is responsible for the activities of the world.
1008
ம ம .
1009
ர .
1009 2 U Other than through the sakti connection, Iswara has no
 153

direct relationship with the world.

1010 ண ம
.
1010 8 S As the seen does not exist without the being-
consciousness of the seer, [the being-consciousness of
the seer] is the foremost and most self-evident among
everything that is self-evident.
1011 ம
.
1011 9 J If Self-consciousness is unreal [asat] and insentient [jada]
in nature, then tell me how objective knowledge [suttarivu]
exists for you?
1012 ம ம
ம .
1012 40 T To whatever extent this world is real, to that same extent
are other worlds real.
1013 ம ம
ர .
1013 41 T ‘Only this much can be said about heaven and hell without
giving rise to arguments.’ So says Padam, the Lord.

1014 ம ம ம
ம ம .
1014 83 K Only the ego, the delusion that spreads by identifying with
the insentient upadhi [the body], is bondage.
1015
 154

ம .
1015 76 K That which liberates, cutting asunder the shackle of chit-
jada, is the enquiry that leads to knowledge of the truth of
one’s real nature.
1016
.
1016 3 T The world appears within your own Self, very much as the
colour blue appears in the sky.
1017
.
1017 10 R Why, like ignorant children, have a dualistic outlook
towards the world, which exists like a reflection of your
swarupa?
1018 ம ம
ம ம .
1019 ண ம
ம .
1020 ம ம
.
1020 71 K When the ego is destroyed, the truth of the Self will shine
undivided, extending to the farthest extremities of the four
quarters [of the universe].
1021 ண ம
ண ர .
1021 15 D The non-dual truth is realised in the experience of pure,
supreme consciousness. It is not attained afresh.
 155

1022 ம
ம ம .
1022 12 P Your duty is only to pay attention to what is already
existing. All other sadhanas are just a great dream.
1023 ம
.
1023 47 X Accept with great joy whatever is obtained without desiring
it. Regard it as sufficient and offer it to the body.
1024
ர ம ர .
1024 51 E The many different pleasures enjoyed through the mind
are just the superficial bubbles on the sea of brahmic bliss.
1025 ர
ம ம ம .
1025 52 E To the realised sage in the supreme state of Siva-
consciousness that happiness of consciousness will
become an abundant, permanent and uninterrupted
experience.
1026 ண
ம ண ம .

1026 53 E In the state wherein the mind-limitation is completely

destroyed, the truth of the happiness of consciousness,
which is beyond the reach of deductive thought, will
become clear.
1027 ம
 156

ர .
1027 137 D The bliss of jnana, the Self, that manifests in the tranquil
mindwill disappear and cease to appear in the ghora vritti
[rajasic mind].
1028 ர ம
ண .
1028 57 C Padam possesses the authority that makes the Sun,
Yama, Agni, Vayu and so on perform their duties fearfully,
in an orderly way, without transgressing.
1029 ம ண ம
.
1029 46 X Cure the disease of hunger with the medicine of food
obtained through begging and live without any desire in
your mind.
1030 ம ம மம
ண ம .
1030 3 U You should know that the veiling [tirodana] that makes
jivas forget [the events of past lives] is an act of supreme
compassion by Iswara towards them.
1031 ம ம ம
ர ம .
1031 4 U If these memories are not absent, jivas will not attain
malaparipaka [a mature state in which impurities are ready
for destruction], and the lives of jivas will get shattered and
ruined.
1032 ம
 157

ம .
1032 1 V The doctrines of all religions contradict each other. They
wage war, collide with each other, and finally die.
1033 ம
ம ம ம .
1033 2 V On this battlefield all the religions retreat defeated when
they stand before mauna, which abides beneficently,
sustaining them all.
1034 ம ம ம
ம .
1034 3 V The rare and wonderful power of mauna is that it remains
without enmity towards any of the religions.
1035 ம ம
ம ம .
1035 5 V Abandoning vain disputation, which only deludes and
torments the mind, accept the doctrine of the mauna
religion, which always remains undisturbed.
1036 ம
ம .
1036 4 I The very nature of the degraded mind that has been
spinning endlessly since time immemorial is to distort one
thing into another.
1037 ம ம
ம மர .
1038 மம
ம .
 158

1038 60 A Padam, who possesses the munificence of grace, has

given the assurance that his greatest duty is that of
affording protection [to devotees].
1039
.
1039 10 Q Do not wilt and lose heart – walk with abundant faith in
divine grace.
1040 ம
ம .
1040 6 H It is impossible to describe the greatness of a jnani who,
by merely living on this earth, confers the greatest benefit
on the world.
1041 ம
ர ர .
1042 ம
.
1042 102 K If you attain perfect mastery of internal renunciation,
external renunciation will have no importance.
1043 ம
ம ம .

1043 13 C Padam is the consciousness, the Self that shines in the

Heart as the motionless magnetic mountain.
1044 ம ம
.
1044 42 C Because it bears and sustains the whole world, the
 159

completely perfect being-consciousness is termed Padam.

1045
.
1045 14 B If you completely surrender all your responsibilities to me, I
will accept them as mine and manage them.
1046 ம
ம .
1046 116 K So long as you have not renounced the belief ‘I am the
doer’, keep in your mind the correct perspective that your
responsibilities are yours alone.
1047 ம ம
ம .
1048
ம ர .
1048 41 H Those who are abiding in Padam, with their egos
destroyed, are true devotees, steadfast as a mountain.
1049 ம ம
ம ம .
1049 58 O Perfect devotion will only arise on seeing the Lord who
shines in the Heart as Atma-swarupa, whose form is all
bliss.
1050 ம
.
1050 5 I The defect of the mind is to connect [wrongly], making it
appear as though the nature of one thing is the nature of
another.
 160

1051
ம .
1052 ம ணர
ம .
1052 11 T If the unique truth that shines within oneself is known first,
the truth of the world can then be known completely.
1053 ம
ம ம .
1053 38 T Is it not because one forgets one’s truth, the light of
consciousness, that one gets caught in the net of maya,
from which one doesn’t know how to escape?
1054 ம
* .
1054 24 V Hoping to get a revelation of jnana through scriptural
knowledge is like resolving to cross the ocean on an
insignificant blade of grass.
1055 ம ம ண
.
1055 17 N The awareness of being, ‘I am’ [sat-bodha], which shines
as the source of the intellect, is the divine grace that
enables the attainment of true jnana.
1056 ர ம
ம .
1056 4 G That which dwells within as the supreme Self is indeed that
which sports before [you] as the very visible form of the Guru.
1057 மம ரமண
 161

ம .
1058 ரம
.
1058 26 O The offerings donated to Iswara, who has the highest
qualifications to receive such donations, will accumulate as
limitless punya.
1059 ர ண ம
ர .
1059 4 W Those who have even a trace of the feeling of ‘I’ in the
body, which becomes corpse-like in sleep, are really dead,
even though they may appear to be living.
1060 ம ம
ம ம ம ம .
1060 8 W Only those whose minds are dead truly live. Those who
have a living mind, which is a delusion, are those who are
truly dead.
1061 ம ர ரண
.
1061 15 Q Of all difficult tasks, the most difficult is to explain to those
whose minds are intoxicated [with the pleasures of the
senses] the real cause of their joy.
1062 ம
.
1062 16 Q Only after the intoxication [caused by sense pleasures]
has somewhat abated will teachings that lead to jnana be
helpful to such people.
 162

1063
ம .
1063 27 Q Without maturity [desirelessness] in the mind, the abiding
experience of sahajasamadhi will not ripen.
1064
ம .
1065 ம
ம .
1065 28 Y Fool that I was, condemned by my own lack of knowledge,
Padam, whose form is grace-consciousness, expunged
my sinfulness.
1066 ம ம
ர .
1067 ர
ம ம ம ம .
1067 37 T The power of the mind, the illusion that makes minute
shadows appear as the multiple, colossal worlds is very
impressive indeed!
1068 ம ம
.

1068 27 S Both in nishta and true jnana drishti the objectification that
sees scenes as other [than oneself] is totally non-existent.
1069 ண
ம .
1069 58 F Even though you may see wonderful visions [of the gods]
 163

that are worthy of being adored, these visions you have

obtained are actually of little importance.
1070
ம ம .
1070 52 K A rutting elephant [the ego] will kill itself, trying to gore the
mountain it takes to be its enemy, but which is in fact its
own shadow.
1071 ரம
ம ம ர ம .
1071 7 W People who are subject to the vain intoxication of the ego’s
demented arrogance will die over and over again, a
thousand times a day.
1072 ண
.
1073 ணம
ண .
1073 44 I Only he, who has destroyed the guna-mind that wells up,
burying the swarupa, is a gunatita [one who has
transcended the three gunas].
1074 ண ம
ண .
1074 45 I The magnificent nature of the life that has transcended the
mind is not disturbed in any way whatsoever by any of the
gunas.
1075
ம .
 164

1075 66 X If it is necessary to perform a particular task, then it is

fitting to do it in a proper manner.
1076
ர .
1076 62 F Those who ask ‘Where is God? He is not visible,’ should
enquire ‘Who am I? Where am I?’ and meet God there
[where the answer is found].
1077 ண
.
1077 63 F That which appears and shines, without another, in the
space of the Heart, and which is encountered there, is the
form of God.
1078
ம .
1078 78 F Non-existent to the senses, but cognisable through
consciousness, Sivamshines as the reality, as ‘I’.
1079 ம ர
ம ர .
1079 15 C Padam shines as the supreme light in the Heart when the
light of the [individual] self is merged inseparably in the
Self, the supreme, which is the source of that light.
1080 ர ம
ரணம .
1080 30 C That good and great light is Padam, the utter perfection
with which the mind that experience the non-dual Self has
coalesced.
 165

1081 ம
ம .
1082 ம ம ம
.
1083 ர ர ம
ர .
1084
ம .
1085 ம
.
1085 69 P Protect your mind by all possible means so that harmful
cravings for the sense objects of the world do not cling to it.
1086 ண ம
ம ணம .
1086 81 C Padam comes swiftly bounding to see those devotees who
are genuinely struggling to see it.
1087 ர
ர ம ர .
1087 82 C Padam, the extremely intense, true and supreme grace,
takes ten steps [towards the devotee] when the devotee
takes one step [towards Padam].
1088
ம .
1088 106 X If you disregard your worldly setbacks and have no interest
in them, a joyful life will automatically be obtained in the
heart.
 166

1089 ம ம
ம ம ம .
1090 ம ண
.
1091
ம .
1091 7 K Unless the activity of the senses that operate through the
consciousness of the jiva totally ceases, it will be
extremely difficult to achieve union with that divine
consciousness, which is the bliss of the Self.
1092 ம
ம ண .
1093 ம ர
ம .
1094
ம .
1094 44 J Do not let your attention dwell on the concept [that is the
world]. Stop perceiving sense objects and know that the
world is merely a dream.
1095 ம
ம ம .
1095 62 D The greatness of the flourishing swarupa is that, being
one’s own true nature, it leaves no scope for even saying
that it is easy to attain.
1096 ம
ம ம .
 167

1096 2 J Though the Atma-swarupa is one’s own true nature, the

reason why it appears difficult to attain is because of the
powerful illusion wrought through suttarivu.
1097 ர ம
.
1097 13 J The struggle to know that non-dual Self through objective
knowledge mediated by the senses, with its consequent
delusion and distress, is indeed a wonder.
1098 ம
.
1098 88 P Achieving Atmanishta through sadhana is to arrive at a life that is
free from the misery caused by the scorching vasanas.
1099 ண ம
ண ம .
1099 50 F To whatever extent you dive with a one-pointed mind
within the Heart, to that extent you will experience bliss.
1100 ரம
ர ம .
1100 51 F [In so doing] the vexation of the clamorous and
exceedingly cruel ego ghost, the mind, will perish, leaving
not a trace.
1101 ம
ம .
1102 ர
.
1102 30 J The triputis appear as a reflection in the mirror of the mind
 168

like a sleight-of-hand conjuring trick.

1103 ம ண ம ர
ம ம ம ண .
1103 22 A Bringing them to maturity through his gaze, Padam
enlightens them with the truth, the supreme transcendence
1104 ர ம
ரம ம .
1105 ண ம
ம .
1106
.
1107 ம ம
ம ம .
1108 ம ம
ம ம .
1108 38 D The effulgence of the perfectly pure Self alone is real; the
vision of the impure mind is false.
1109 ம ண ம ம ம
.
1109 14 I Padam warns: ‘It is hard indeed for those who are
deluded, taking mind-consciousness to be the truth, to
discern the nature of the real.’
1110 ம
ம .
1110 13 O By offering the good mind at the auspicious feet of God,
perfect and never-diminishing bliss will be attained.
 169

1111 ம ம
.
1111 10 W Those whose hearts have been penetrated by the ever-
present existence of Atma-swarupa are immortals.
1112
ம ம .
1112 76 F The state of union with Sivam, which is difficult to reach, is
shining alone as being.
1113 ம ம
ம ம .
1113 117 D Other than the thought of the Self, any other thought you
may associate with is a mere mental construct, foreign to
that Self.
1114 ம
ண ர .
1114 19 D Why are you unnecessarily languishing by closing your
eyes and thinking when the truth of oneself is shining in a
self-evident way?
1115 ம ண
ண ர ர .

1115 20 D Open your eyes! Know the light that shines through your
eyes; shine in the Heart as the greatest of all lights, which
transcends all thought.
1116 ம
ம .
 170

1116 44 P Letting go of the tether of jnana swarupa, why are you

holding onto the tail, the ‘I am Siva’ concept?
1117
ரண .
1117 32 P Do not roam around, putting your attention on the non-
Self. Abide in the fullness that is your own real nature,
which is the bliss of peace.
1118 ம
.
1118 30 F When perfection exists as the nature of your Heart, why do
you lose your composure by dwelling on imperfections?
1119
ம ம .
1119 13 F Since it is thought that creates a sense of deficiency, only
thought-free mauna is fullness.
1120 ம
ம ம ம .
1120 25 O If you have the attitude that you are God’s servant, the
delusion that arises from the cruel ego will lose its
strength.

1121 ம ம
ம .
1121 128 D In a heart [aham] in which true love is overflowing, it will be
known clearly that one’s own real nature is nothing but
bliss.
 171

1122 ர ர ம
ம .
1122 35 W Confusion and agitation are erroneous superimpositions
upon consciousness, within which they have no real
existence.
1123 ம
ம ரம ம .
1123 7 R The reflected consciousness [chidabhasa], the suttarivu
that is known as the mind, is an extremely wonderful but
false appearance.
1124 ம ண
ம ம ர .
1124 4 J For those who conclude that suttarivu is real and immerse
themselves in it, the Self will be violated, their
consciousness will be bewildered, and their mind will gasp
for breath.
1125
ம .
1125 221 Y Wherever I look, all that I see is Padam, the light of the
expanse of consciousness that never dims.

1126 ம
ம .
1126 55 O The amount of blissful grace that spreads out in your heart
will only be in proportion to the amount of true devotion
that flows steadily from you to God.
 172

1127 ரண ம
ம மம .
1127 132 D Only the completely perfect swarupa, the pure
consciousness that is devoid of objectification, is the life of
unlimited true bliss.
1128 ரண ம
.
1128 7 J To entertain the doubt that the supreme reality, which is
devoid of all objectification, is a void, is indeed a deception
perpetrated by the false, objectifying consciousness.
1129 ம
ம .
1129 1 J Suttarivu is a fraudulent consciousness arising in the
wicked ego-mind. It is the scheming of the conceptualising
[mind].
1130 ம ண
ம .
1130 31 F The Heart is the jiva-samadhi where the soul of the true
devotee resides forever with bliss-consciousness.
1131 ம
ம .
1131 13 Q Because of the ever-present identity [ekanma-bhava]
between the two [Iswara and the jiva, or Guru and
disciple], grace and good devotion are not separate from
each other.
1132 ,
 173

ர ம
ர .
1132 14 Q ‘There is therefore no contradiction in saying that either
one is the cause of the other.’ Thus says the perfect
Padam, ripe in wisdom.
1133 ர
ம .
1133 57 P A heart that has been usurped by the demon of powerful
desires, which are vile attachments, is a home for miseries
that will stream forth like winged white ants from their hole.
1134 ம மரம
ம .
1134 23 H Do not follow the path of the ignorant, those who know no
better. Reach for and take as your most excellent refuge
the feet of jnanis.
1135 ம ம
.
1136 ம
.
1136 31 K Enquire within and know the source of the ego so that the
ego departs and the experience of Atma-swarupasurges.
1137 மர ம
ம ம ர .
1137 95 K Those whose tamasic minds are overspread with the
darkness of worldly bondage [pasam], and whose nature is
obsessed with ‘I’ and ‘mine’ are said to be stupid people.
 174

1138 ர
.
1138 1 H Upon thorough investigation, it will be known that those
who possess the greatness of the immensely vast and
noble Self are Iswara [God] himself, for their nature is
divine.
1139 ர ம
.
1140 ர ம
ம ர ம ம .
1140 21 V Learning the jnana sastras is only an incidental cause for
travelling the path to samadhi. You should understand that
its value is limited.
1141 ண ண
ண .
1141 41 V Even if one studies and knows in minute detail the subtlest
of books, unless there is [nishkamya] punya it will be
impossible for the mind to enter the Heart.‘Punya’ here
refers to the merits that come from spiritual practices
performed without any thought of a reward.

1142 ர ர
ர ர .
1143 ம
ர .
1143 111 D Those who, instead of recognising the Self, try to know [it]
 175

with their minds will get choked and perplexed.

1144 ம ரம
.
1144 59 F To completely abandon the illusory creations of the ego-
mind is the true vision of God, who transcends all
concepts.
1145 ம
ம .
1145 91 K Except through the rare medicine of direct experience it is
impossible to escape from the I-am-the-body disease.
1146 ண ம
ம .
1147 ம
ரம .
1148 ம ம ம
ம .
1148 93 X The divine perspective, clarity of mind, is the proper
means for salvation.
1149 ர
.

1149 79 P The melting of the mind [towards God] and the

compassion [it exhibits towards creatures] are the means
for purifying the mind.
1150 ர ம ம
ம .
 176

1150 89 X The attitude of mind that retains equanimity in the midst of

the pairs of opposites will not be engendered in anyone
who does not possess the clarity of grace.
1151
.
1151 82 F The way to attain the clarity of grace is to perform the Siva worship
of completely ignoring anything that is other [than Siva].
1152
ம .
1152 37 E When the mind attains clarity, the attainment of the bliss of
swarupa, consciousness of being, will result, and your
heart will attain fullness.
1153 ம ம
.
1153 100 X For true devotees, the only benefit worth attaining is the
blissful wealth of grace. All other kinds of wealth are of no
consequence.
1154 ம ம ம
ம .
1155
ம ண ர .
1155 69 D Investigate and realise that from the very beginning you
possess as your very own nature the swarupa you are
journeying to attain.
1156 ம
ர .
 177

1157 ம
ம .
1158 ம
ம ம .
1158 37 J Once your consciousness has become clear, all
differences will disappear and everything will appear as
the nature of your own self [tanmaya].
1159 ர ம
ர ம .
1160 ம ம
ம .
1161 ம
.
1161 36 P Do not wander about seeking the non-Self, but undertake
the task of merging with your own nature, jnana.
1162 ர
ம .
1162 34 W Since you are intent on driving out suffering, you should
know that your real nature is bliss alone.
1163 ம
.
1163 110 D The deception of the mind that roams around without any
restraints is extremely wicked. Expel the conceptualising
tendencies of the mind through Self-abidance.
1164 ம மம
ம .
 178

1164 56 I That exquisitely subtle mind which, in dying, has

transcended all form, will come to shine as your own Self.
1165 ம
ணர .
1165 41 E For those who have the strength to enquire diligently and
know the real nature of the mind, it will shine as the pure
being-consciousness.
1166 ர ண
ர ர .
1166 82 X Get rid of the foolish excitement, the wild, turbulent frenzy
that belongs exclusively to the worthless.
1167 ம
ம மம .
1168 ம
ரணம .
1169 ர
ம .
1170 ம ம ம
ம .
1170 47 O In everyone true love towards oneself exists as one’s own
nature. Therefore, one’s true nature is bliss.
1171 ம
.
1171 48 O Therefore, the duty of those who desire to obtain supreme
bliss is to know, through thorough enquiry, their real
nature.
 179

1172 ம
ம ண .
1172 73 P The minds of those who grieve, regarding the sense-
perceptions as real, cannot merge with the bliss of true
jnana, abounding in goodness.
1173
ம .
1173 23 E Unless the mind becomes clear by waking into
consciousness, separation from ignorance, the base
samsara, will not be possible.
1174 ம
ர .
1174 46 D Within those noble hearts that are illuminated by the real,
that most valuable thing of all, the light of liberation will
shine forth even here upon the earth.
1175 ம ண
ம ம ம .
1175 32 F The Heart that has attained through diligent application the
true awareness of the nature of reality will become a
storehouse of deep and abiding joy.

1176
.
1176 140 D Padam sternly warns: ‘So long as you are seeking
something other than yourself as the agent for gaining
bliss, there is no bliss for you.’
 180

1177
ம ர .
1177 58 X To be afraid, effervescing with frenzied anger, is the very
picture of those whose base mind is filled with self-conceit.
1178 ம
.
1178 47 J The base form of consciousness always pays attention to
the five sense perceptions, seeing them as objects. The
superior consciousness attends to itself and remains
merged with itself.
1179 ம ர
.
1179 11 P How useful can those paths be that do not clearly reveal the
Self, even though they speak clearly about other things?
1180 ம ம
ம .
1180 41 D Only the light of consciousness that abides with its focus
on itself is true jnana, the reality. The suttarivu that knows
the non-Self is utter ignorance.
1181 ர ம
ரம ம .
1181 27 K For the good jiva that has attained jnana, grace, there is
never ever any pramada[forgetfulness of the Self], the
darkness of ignorance.
1182
ம ம .
 181

1183 ம ர ம
ம .
1184 ம ண
ம ண .
1185
.
1186 ம ம ம
ரம .
1186 47 P Why do you suffer, thinking ‘I, I’? If you remain still as the
Self, you will be bliss itself.
1187 ண
.
1188 ம ம
ம .
1188 7 G Siva-jnana-yoga is remaining still through the never-
diminishing grace of the Guru who bestows true jnana.
1189 ரம
ர .
1189 37 I Even the gods in the heavens cannot stir those deeply
peaceful ones who shine, having killed their minds.

1190 ம ம
ம .
1190 40 I True jnana, the experience of Sivam that rises in a dead
mind, will, extending to the very heavens, leap and
surpass [everything].
 182

1191 ர ம
ம .
1191 128 C Padam exists and shines as that about which it can be
said: ‘True bliss is that in which the dualistic pair of joy and
misery has perished.’
1192 ம ர ம
.
1192 11 A Adopting the form of grace, resplendent Padam causes
true jnana to shine in a fitting manner in the hearts of
devotees.
1193
.
1193 3 N Until one enquires into and knows one’s own real nature,
the agitation experienced by the mind will not cease.
1194
.
1194 25 T If the world and Sivam are different entities, why then do
jnanis declare the world to be Siva-swarupa?
1195 ம ம
ம ம ம ம .

1196
ர .
1196 29 S As swarupa is non-dual jnana, the vision of swarupa is
merely abidance as swarupa.
1197
 183

ம .
1197 1 S Every time it [the mind] sees, it is in the act of seeing that
the many scenes appear as if real to the seeing
consciousness.
1198
ம .
1198 30 S True vision is that which is known through steadfast
abidance in consciousness of being, which shines when
suttarivu is abandoned.
1199 ண
ம .
1200 ம ம ம
ம .
1200 8 T If the world is real, then it will be incorrect to claim that the
consciousness that perceives the world is a delusory one.
1201 ர
.
1201 105 D The whirling [of the mind] that arises through suttarivu [the
consciousness that divides into seer and seen] will not be
stilled other than through the continuous Self-abidance
that comes from vichara [self-enquiry].
1202 ர ம ம ம
ம .
1202 23 J Turning your face against the consciousness that binds,
merge with that pure consciousness in which there is no
bondage, and which is full of the light of truth.
 184

1203
.
1203 15 X The egotistical who are ensnared by the empty desire for
fame are not different from those who have been ensnared
by harlots.
1204
.
1204 36 V The benefit of learning should be nothing less than to dwell
upon the gracious feet of the one whose form is the wealth
of pure consciousness.
1205 ம
ர .
1205 30 H In order to become exalted, study and learn the
magnificent jnana-achara in the company of sages who
are established in being, and then practise it with devotion.
1206 ர ம ம
ர ம ண .
1206 113 K That which veils your insight into the real is the attitude of
desiring fruits from actions. Therefore, you should cultivate
an understanding in which there is no expectation of
results.
1207
.
1208
ம .
1208 20 C Padam, the non-dual light of truth, abides neither knowing
 185

nor being known.

1209 ம
ரம .
1210 ண ம
ண ம .
1210 35 V Everything that one has learned is total falsehood if it does
not become a means for [mind-] consciousness to subside
within the Self.
1211 ம
ம .
1211 65 E Know that the world that rises, persists and then sets is
wholly the play of chit-sakti[the power of consciousness].
1212 ர ம ம ம
.
1212 4 F Only mauna, which is the end point of jnana, is that true
vision which is the profound truth of Vedanta.
1213 ம ம
ம ம ர .
1213 34 C Padam is the true light that shines as the unique basis for
all that is seen as sentient and insentient.

1214 ண ம
.
1215 ம ம ர
ம .
1215 107 D The heroic ones should attain and remain firmly
 186

established in Self-abidance in the Heart. Other than this,

what is the point of practising many sadhanas?
1216 ம ம ம
.
1216 27 N Do not perish amidst all your troubles but recognise your
target to be the truth of the Self that dwells as ‘I’ within
your Heart; cling to it and attain the bliss of consciousness.
1217
ம ம .
1217 27 M Since becoming established in the state of the Self is both
the means and the goal to be attained, remain still.
1218
ம .
1218 19 E To abide as the Self, pure consciousness, bereft of the
suttarivu – this is the meaning of ‘knowing consciousness
through consciousness’.
1219 ம ம
ம .
1219 20 E Know this statement to be the great and glorious meaning
of the unique phrase [summa iru] that tells you to be still.

1220 ம
ம ம .
1220 21 E Because in that state [of the Self] there is neither another
self to know, nor are there any rapidly arising concepts.
1221 ர
 187

ம .
1221 94 K In the state wherein the ego, the I-am-the-body delusion,
has ceased, both yoga and bhoga [enjoyment], without
becoming two, merge together as one.
1222
ம .
1222 168 Y Saying, ‘Enough of dancing, now be still,’ Padam
bestowed on me the state of true jnana that exists forever
in my Heart as my own nature.
1223 ர
ர .
1224 ம
.
1224 95 C Through their desire for the eight great siddhis,Padam
orchestrates many yogis, giving them dancing lessons and
making them dance
1225 ம ம ம ம
.
1225 66 P How can the ekatma swarupa [the reality of the one Self]
shine in the Heart of those dull-minded people who are
excessively deluded?
1226 ம ம ம ம
ண .
1226 67 P Knowing that the real obstacle to [the attainment of ekatma
swarupa] is the great addiction to the objects perceived by
the five senses, get rid of that addiction.
 188

1227 ர
ம .
1227 57 K The ego, which is the very personification of evil, is a great
ocean in which all sins dwell together.
1228 ரம ம ம
.
1228 20 X The splendorous condition, the state in which the vile ego
is abolished, is indeed the sum of the many and various
vedic sacrifices that confer spotless purity.
1229
ம ம ம .
1229 32 K If you enquire within yourself and know the nature of the
powerful ego-ghost, then, like the [presumed] best man, it
will run away and disappear.
1230 ர மர
ம .
1231 ம ம ம
ம ம .
1232
ம ம .

1233
ம .
1233 33 V Even if one has huge amounts of book knowledge, it is of
no use unless the inner attachment [the ego] is destroyed.
1234 ர
 189

.
1234 53 P The state of rest that shines when all desire has ceased is
the powerful experience of Vedanta.
1235 ர
.
1235 60 K Only after the ego ‘I’ has been completely destroyed will
Self-experience arise.
1236 ம ம
ர .
1237 ர
.
1237 62 E Keep this in your mind: you are the being-consciousness that
shines as the stage for the drama; you are not the actor.
1238 ம ம
ர .
1239 ம ரம
.
1240 ம ம ம
.
1241 ர ம ர
ம ம .
1241 48 P Realise that buddhivyabara [intellectual activity] is also
chitta vyabara [mental activity]. Since it is a great obstacle,
get rid of it completely.
1242
.
 190

1242 73 A Padam’smode of behaviour is such that those who come

to him realise that curtailing food intake is good for the
stomach.
1243
ர ம .
1243 112 K Those who have cast off kartrutva will feel exhilarated
within themselves, having done all that needs to be done.
1244 ம ண
.
1244 124 K Those who do not see anything as a duty that has to be done
will attain the bliss of peace that yields limitless contentment.
1245 ர
ம ம ம .
1245 14 F In order to attain the supreme state of mauna, that which is
worthy of attainment by sadhakas is the loss of
individuality.
1246 ர ம
ம ம ண .
1246 4 O This destruction of the ego, this loss of individuality – a
state in which attachment to the non-Self does not find a
foothold – is self-surrender
1247 ர ணர ம மர
ர ம ம .
1248 ம ரம
.
1248 18 C The effulgent Padam wells up within the Heart of every
 191

jnani as the centre that has no circumscribing

circumference.
1249 ம ம
ம .
1250 ம
.
1250 79 F If you remain without the ‘I’, the experience of becoming
Sivam, the true jnana-swarupa, will unite with you.
1251 ம ம
.
1251 80 F The great enemy for the noble and abiding experience of
Sivamis the rising of the ego known as ‘I’.
1252 ம ரம
.
1252 49 K In the certain knowledge of the Self, wherein the ego dies
completely and is resurrected, mental anguish completely
ceases.
1253 ம
ம ர .
1253 18 A Padam emphatically declares the manifold births to be a tale
of the mind that is possessed by the defect of forgetfulness.
1254 ம ம
ம ம .
1254 42 T The appearance of every one of the worlds is merely a
dream of the sordid mind, which is the storehouse of
conceptualising power [kalpana-sakti].
 192

1255 ண
ம .
1255 12 M In the hearts of those who have investigated and come to
know reality as it actually is, liberation in all its clarity is
eternally attained.
1256 ம ர
ம ம .
1256 17 Q In the face of consciousness, the supreme, which exists as
the eternally attained reality, the eyes of those owlish folk
whose minds are deluded will go blind.
1257 ம ம
மம .
1257 80 P Consciousness, one’s real nature, is extremely subtle, so
subtle that it cannot be known by speech, mind or intellect.
1258
.
1258 81 P It is therefore proper and necessary that they [speech,
mind and intellect] should first be reformed through
reflecting upon the grace-consciousness of God.
1259 ம
ம ம ம .
1259 21 Q When the mind, through the quality of extreme purity,
merges in the Heart, it will attain perfection as peace.
1260 ம
ரம .
1260 22 Q If the mind that has become one-pointed, like the tip of
 193

darba grass, merges with the Heart, the experience of

pure being, seemingly impossible to attain, will be very
easily discovered.
1261 ம ர
.
1261 23 Q Taking a thick fat crowbar [as a needle], it is not possible
to stitch together extremely delicate silk cloth using very
fine thread.
1262 ம ண ம ம ம
ம .
1262 119 C Noble Padamgets caught by genuine and limitless
devotion, which was the religion of Sabari and Kannappa.
1263
.
1263 74 A Padam has the habit of eating in moderation, since this is
conducive to well being, making those who eat excessively
feel ashamed.
1264 ம
ம ம .
1265 ம ம
ம ம ம .
1266 ம ர ம
ம ம .
1267 ம
ம ம ம .
1268 ம ம
 194

ம ம ண .
1268 64 K True realisation is the assured state which has that
steadfast strength which derives from the death of that
source of forgetfulness, the deluding ego.
1269 ம
ம ம .
1269 48 F The truth of oneself that exists and shines in the Heart as one’s
own nature becomes veiled by a mind that is full of delusion.
1270
.
1270 83 P The disturbing agitation of mind that occurs when one
attempts to get firmly established in sadhana is a normal
occurrence that is prompted by the rising of vasanas.
1271 ர
ம .
1271 84 P If at that time you hold tightly to the power of the grace of
the parasakti that has possessed you, the vasana that
agitates your mind and distresses you will be completely
destroyed.
1272 ம ர
ம ம .
1272 31 H The teachings of true jnanis who are established in the
experience [of the Self] will bestow the light of truth on
those who meditate on them [the teachings] in their heart.
1273 ம
ர ம ர .
 195

1273 27 L Those who dwell in the transcendental state will surpass

even the gods and will exercise their rule over the all-
pervading, resplendent kingdom of heaven [parandama].
1274 ண ம ர
ம .
1275 ம
ம ம ண .
1275 5 D True jnana is only the removal of wrong knowledge. Only
this is useful for liberation.
1276 ம
ம .
1276 58 D The true jnana is not something that is ‘attained’. It exists
as one’s own swarupa.
1277 ம ர
ண .
1278 ம ர
.
1279 ர ர
ம .
1280 ம
ம .
1281
.
1282 ரண ம
.
1283 ம ம
 196

ம .
1283 38 I The mind that has died in pure consciousness, mere
being, will surge forth, resurrecting itself as bhuma[the all-
pervasive reality].
1284 ரம
.
1285 ண
.
1285 33 F It is impossible for a Heart that has realised itself to be the
vast expanse of consciousness to be obscured by the thick
black darkness of ignorance.
1286 ம
ம .
1286 27 F Those are truly wise who drink the flooding honey of Atma-
swarupa, which shines in the Heart as the Heart, and feel
contented.
1287 ம ம
.
1287 37 A The effulgent Padam purifies the mind with the splendour
of grace such that its defilement is removed, infusing it
with a consciousness that is the rarest ambrosia.
1288 ம ண
ம .
1289 ம ர
.
1290 ம ர ம
 197

.
1290 105 K Only those who have renounced the ego-mind have truly
renounced. What have all the others, who may have given
up other things, really renounced?
1291 ர ண ண
ர .
1291 33 Y Padam shines in my Heart in such a way that I rejoice
intensely here, dwelling constantly with love on the
gracious nobility with which he has governed me.
1292 ம
ம .
1292 47 I The means for realising one’s true nature as the Self is to
kill off the base mind known as ‘I’.
1293 மம
.
1293 14 W The deathless state is attained only by tyaga [giving up
everything]. It is impossible to get by any kind of yoga.
1294 ம
.
1294 113 X Since the ego is everything, the unattached state is not
attained except by the cessation of the ego.
1295
ர ம .
1296
மண .
1297 ம ம ம
 198

.
1298 ர ம ண
ம ம .
1299 ம
ணர ம .
1299 67 Y Padam, my own true form, taught me to investigate and
know [the truth], preventing my soul’s purity from being
defiled by the filthy body.
1300 ர
ம .
1300 111 Y The vast emptiness, golden Padam, wildly dances with
elation, full of joy, having swallowed up my soul.
1301 ர ர
ர ம ர .
1302 ண
ண .
1302 44 Y Virtuous, golden Padam intensified my surging desire so
that my mind is naturally established totally in his feet.
1303 ம ம
ம ண .

1303 177 Y Destroying and putting a final end to my delusion, Padam

is the form of true jnana that is the supreme benefit for the
soul.
1304 ம
ம ம .
 199

1304 93 D Unless consciousness becomes firm and still, the powerful

birth that associates [with you] through forgetfulness will
not cease to be.
1305 ம
.
1305 59 K Since the ego stands as the accumulation of all sins, its
destruction constitutes all that is virtuous.
1306 ர
ம ம .
1307 ம ம ம
ம ம ர .
1307 24 S Those who see the seen as having the same nature as
their eye [kan-mayam] will, abiding as the nature of the
space of consciousness, shine without confusion.
1308 ம ரம
ம ம .
1308 35 J [When] all sense objects are known to be consciousness
alone and the confusion caused by the triputis has
ceased, this is jnana.
1309 ம ர
ம .
1309 80 C Effulgent Padam abounds in joy in the hearts of true
devotees such that they do not desire anything other
than the life of dwelling under the grace-bestowing feet of
the Lord.
1310
 200

ம ம .
1310 98 X Worldly riches are never a matter of importance to those
true devotees who have in their hearts an abundance of
the wealth of grace.
1311 ம
ம .
1312 ம
.
1312 61 K Unless you eradicate completely the obsession with the
ego-mind, knowing it to be an extremely powerful poison,
there will be no bliss in your heart.
1313 ம
.
1313 24 B Padam advises: ‘Keeping one’s attention on the subtle
consciousness that is experienced by the extremely subtle
mind is personal service to me.’
1314 ர ர
ம ம ண .
1315 ம
ம ம ம .

1315 59 E In a mind that worships by praising the feet of the Lord,

pure consciousness, the addiction to knowing things as
separate objects will be totally destroyed.
1316 மர ண
ம .
 201

1316 140 Y Padam established the truth of the Self within my Heart as
firmly as a nail driven into soft, green wood.
1317 ண
ண ம .
1317 10 S Unless the seer sees and knows himself in the Heart, it is
not possible to attain the state of possessing the perfect
space of consciousness as one’s own property.
1318 ம
ம ம ம .
1319 ம ண
ம ம .
1320 ம
ம .
1320 31 S In the state of true jnana drishti, wherein one is firmly and
continuously established in Self-abidance, everything is
always of the nature of consciousness.
1321 ம ம
.
1321 16 S If the obstacle of the ego-impurity is destroyed, the
creation [srishti] that appeared as the world will become a
mere appearance [drishti].
1322 ம ம ம
ண ம .
1323 ம
ர .
1323 8 G Grace will freely flow in a heart that, meditating upon the
 202

Guru as the true form of Lord Siva, becomes lost in

adoration.
1324
ர .
1325
.
1326 ண ர ம
ம .
1327 ண ம
ண ண .
1328 ர ம
ம ம ம .
1329 ம
.
1330 ம ம
ர .
1331 ம ண ம
ம .
1331 44 O Except in consciousness of truth, it is impossible for a life
possessing beauty, the manifestation of true love, to exist.

1332 ர ம ம
மண .
1333 ம ம ர
ம .
1334 ண
 203

ணம .
1335
ர ம .
1336 ம ம ம ம
.
1336 71 Y Becoming the solar orb, bright Padam, the grace-bestowing
jnana-Guru, destroyed the pitch darkness of ignorance, refined
my heart and brought me under his sway.
1337 ர
.
1338 ண ம
.
1339 ம
ர மம .
1340
ம ண .
1340 26 E The reason why one regards reality as different from
oneself is that one has not known, through enquiry, the
true nature of consciousness.
1341
ண .
1341 45 X Food eaten when one feels hungry will be useful, but food
eaten before hunger has set in will cause harm to the soul.
1342 ண
ம ம .
1342 8 N That from which the ‘I’-thought, the first thought, rises is
 204

the Heart, the Self, consciousness of being.

1343
ம ர .
1344 ர
ர .
1344 32 S Only when the tangled knot of chid-jada has been
destroyed will jnana-drishti, abidance as the vast expanse
of consciousness, be possible.
1345 ர ம ம
ர .
1345 41 M The supreme reality that is liberation is experienced only
by perfect mauna. Indulging in thoughts drives it away.
1346 ர ம
.
1346 105 C Since the nature of being is consciousness, Padam is the
directly experienced pure enjoyment of Sivam. It is not like
the [dualistic] enjoyment of sugar.
1347 ம
ண .
1347 22 Y If I miss the benefit of the bliss of union with Padam, it is entirely my fault,
and not the fault of the upright Padam of supreme, refreshing grace.

1348 ர ம ம
ர .
1348 110 Y Like ice melting in water, Padam dissolved my beloved soul
into its own state, whose form is love, turning me into itself.
1349 ம ம
 205

ம .
1350
.
1350 123 Y I realised that it was through the grace of Padam, and not
through my ego consciousness, that the ‘I’ came to know
its [true] support and was redeemed.
1351 ம ண ர
ம ரம .
1352 ம
ர ர ர .
1353 ம
ம .
1354 ம ம
ம .
1354 38 A Padam, the truth, shines in the Heart, stunning the attitude
of mind that conducts itself by faith alone.
1355 ரம
ம ர .
1355 37 V Only those who are dwelling in the land of Atma-swarupa,
which is consciousness, the supreme, are scholars. The
rest are madmen.
1356 ரம
ர ர .
1357
ர ர .
1357 12 R Those fools who seek not the light of consciousness, but
 206

set off on the path of the senses, believing in the other

light [the chidabhasa], will swelter.
1358 ம
ம ம .
1358 35 X An existence dominated by the cunning and deceitful mind
will eventually attack the heart like a powerful poison, and
torment it.
1359 ம
ம ம .
1359 25 X The clear, true jnana, the propitious observance, should be
more dearly cherished within the Heart than life itself.
1360 ம ம
ம .
1361 ம
.
1362
.
1362 25 P It is the desire to know something other than
consciousness that pushes one into ignorance and
delusion.

1363 ம
.
1363 6 J If you imagine that reality is different from you, then the
consciousness that thinks so is false.
1364 ண ம ம ர
 207

ண .
1364 24 I Since consciousness is reality, in order to know reality why is
it necessary to associate with the movements of the mind?
1365 ண
.
1365 55 A Whoever they may be, and whatever they have set their
mind upon, Padam, through his grace, lovingly grants to
each according to his desire.
1366 ண ர
ண மண .
1367 ம ர
.
1368 ம
.
1369 ம
.
1370 ம
ம .
1370 88 Y The grace-bestowing gaze of Padam shot forth, granting
me, in the form of deep absorption, the victorious sword of
exalted swarupa-jnana.
1371
ர .
1371 41 Y Becoming my Lord by making me sink within the Heart,
Padam became the absolute measure of extreme
liberality.
 208

1372
ம .
1372 53 C In the wonderful Padam, universes become atoms and
atoms become universes.
1373 ம ம ம
.
1374
.
1374 4 K For your jiva, the only true connection is with the state of
bliss. How, then, is there association with the miserable
world?
1375 ம ம
.
1375 103 K For those who have abandoned their ego-mind, what other
things besides that are left that are worthy of being
renounced?
1376 ம
.
1376 62 K For those who have attained the unique greatness of ego-
loss, which is the greatest of all good fortunes, there is no
other fortune to desire and attain.
1377
ம ம .
1377 37 F To exist and shine in the Heart, without any thoughts
holding onto you, is maunasamadhi, one’s own [true]
nature.
 209

1378 ம ம
ம .
1378 29 K Drowning [the jiva] in the Heart in such a way that no
thought arises for any reason – this is the grace, the power
of the Self, who is the Lord of the jiva.
1379 ம ர
.
1380 ம ண
ம .
1381
ர ம .
1382 ரண
.
1383 ரம ம
ரம ம .
1384 ர
.
1385
ம .
1385 35 K The ego that becomes embroiled in the multitude of
moving pictures, which gets tossed about and suffers as a
result, is a worthless phantasm.
1386 ண
ணர ம .
1386 10 J It is foolishness to suffer by desiring and struggling to
know the Self in the same way that sense objects are
 210

known by the suttarivu.

1387 ம ர ம
ம .
1387 42 W Seeking within the Heart and knowing oneself as the
expanse of consciousness is total fulfilment, but to suffer,
imagining the contemptible body to be ‘I’, is poverty.
1388 ர
ண .
1388 42 P Instead of remaining in blissful Self-abidance, as that
which one is, why should one think ‘I am this, I am that’?
1389 ம
ம ர .
1389 59 O The Siva bhakti that accumulates in the Heart through the
observance of Siva dharma will protect the soul like
armour.
1390
.
1390 143 D The divine treasure trove that yields the ultimate benefit to
the soul exists only in the Heart. Not even a trace of it
exists [anywhere else].

1391
ம .
1391 144 D The nine treasures, beginning with sanga, are trivial when
viewed from the perspective of the treasure that is the
Self.The nine treasures are the property of Kubera, the
 211

god of wealth.
1392 ம
.
1392 145 D The benefit arising from that treasure trove, which is one’s
own swarupa and one’s natural state, is beyond measure.
1393 ண ம
ர .
1394 ம ம
ம ம .
1394 31 O To enquire resolutely into one’s own real nature in the
Heart is to meditate unceasingly upon the feet of the Lord.
1395
.
1395 45 F Restrain yourself in such a way that you reside steadfastly in the
Heart, the heavenly expanse of grace whose form is consciousness.
1396
.
1396 4 R The beginningless ego-consciousness, present in the
Heart, is the seed of this world.
1397 ம
ம .
1398 ர ம ர
ம ம ம .
1399 ம
.
1399 13 T Is it not through your real nature, which exists and shines,
 212

that the world comprising the triputis arises?

1400 ர ம
.
1401 ம
ம .
1402 ர ரம
ர .
1402 208 Y Manifesting as the ultimate supreme within the Heart,
Padam united with me, shining its light by day and by
night.
1403
ண ம .
1403 211 Y Padam is the sahaja [state] that exists without departing
from the Heart in such a way that it is not possible for me
to separate from it.
1404 ர ரம
.
1404 83 Y Padam in its grace ripened within me a feast of unbroken
and ever-present jnana.
1405 ம ண
ர .
1406 ம ரம ம
ர ம .
1406 171 Y Padam immersed me, who possessed a mind deluded by
forgetfulness, in the flood of grace that is jnana.
1407 ண ம
 213

ரம .
1408 ர ம ம
ர .
1408 137 Y Padam, the light in my Heart, showed me the true vision of
the expanse of consciousness everywhere I went,
[enabling me] to praise it every day.
1409 ர ர
ண ரம .
1410 ம
.
1411 ர
ர .
1412 ம
.
1413 ம
மண .
1413 95 Y Through the boundless nature of its true grace, Padam,
the jewel of my eye, stealthily united with me in love’s
embrace.
1414 ர
.
1414 136 Y As a recompense for stealing me, the peaceful, effulgent
Padam revealed itself in the Heart.
1415 ம
.
1416 ம
 214

ண ம .
1417 ண
ண ம .
1417 107 Y In my Heart, where peace flourished like the cool light of
the moon, Padam in its grace conferred upon me the
condition of thought-free bliss.
1418 ம
ம .
1418 143 Y By shining as fullness within my Heart, Padam became
formless, omnipresent effulgence.
1419
.
1419 109 Y The gracious Padam, Siva-jnana, swallowed up my ego-
consciousness in such a way that I did not know any world
other than Padam.
1420 ம
மண .
1421 ம
ம .
1422
.
1423 ம ம ம
ர ம .
1424
ரண ம .
1424 38 K Those true devotees who have come under the sway of
 215

grace will not get deluded, becoming possessed by the

ego-ghost.
1425 ம ம
ம .
1426 ம
ம .
1426 101 C If they who desire Atma-swarupa, being-consciousness,
abandon everything else as being false, then Padam is
directly experienced.
1427 ர
ர ர .
1427 38 H Only those enlightened ones who have completely
renounced the ‘I’ can act as benefactors, granting boons.
1428 ம ம ம
ம .
1429
.
1430 ம
.
1431
ம ண ம .
1432
ர .
1433 ர
ண ம .
1434 ண
 216

ர ரம .
1435 ண
ம .
1435 222 Y Since I hold his [Bhagavan’s] Padam as my very eye,
Padam, the real, sprouts and shines by itself as the
leading light of all my sense perceptions.
1436 ம ம ம ம ண
.
1436 16 H It is fitting to remain in the company of those noble ones
who have realised the truth, forsaking the path of those
people who are deluded, degenerate and ignorant.
1437 ம
.
1437 17 H If you come into the company of the most virtuous, the
jnanis, that true relationship will bestow on you the
supreme benefit of liberation.
1438
ம ம .
1438 14 D There is nothing new to be attained. That ‘attainment’ is
merely the jnana experience, free from ignorance.

1439 ண ம
ம .
1439 17 M If you enquire into and realise Atma-swarupa, the reality,
as it actually is, it will be clearly known that liberation is
eternally attained.
 217

1440 ண ம ம
ண ம .
1440 154 Y Radiant Padamdwells within my Heart so that the state of
blissful absorption in the real obtains there, free from any
trace of thought.
1441
ம .
1442 ம
.
1442 106 Y Padam, the light of peace, brought about in a fitting
manner within my Heart the blissful, unceasing state of
absorption.
1443 ம ம
.
1443 34 A Banging on the mighty, thunderous drum of mauna,
Padam possesses the liberality of abundantly bestowing
the grace of Siva-jnana.
1444 ண ண ண ம
ண .
1445 ரம
ம .
1446 ம
ம .
1446 57 O The state of absorption in the Self, where the ego is
destroyed, is alone the clear state of glorious devotion to
Lord Siva.
 218

1447
ம ம .
1447 12 K If the jiva parts company with the clarity of consciousness,
it will not find intimacy anywhere else.
1448 ம
ம .
1448 2 L The mind, forgetting Sivam, gets deluded, puts its attention
on the avasthas and causes great harm to itself.
1449 ம ம
ம ம .
1449 47 K The ego that deludes you through forgetfulness will
unsettle you, becoming the enemy of your stability.
1450 ம
.
1451 ம ண
ம .
1451 70 D The reason why consciousness loses clarity and rushes
towards the world is that it forsakes the Self, the reality.
1452
.

1453 ர
ர .
1453 159 Y The bottle gourd that Padam lovingly served up [for me] is
the sweet dish of the supreme bliss of liberation, not a
picture of it drawn on paper.
 219

1454 ம
ண ம .
1455 ர ம
.
1455 14 P The most appropriate form of practice, the best sadhana
that you can do, is enquiring into yourself and remaining
steadfastly as the Self.
1456
.
1457
.
1457 40 J Differences are only perceived by the ego. When the ego
has departed, there is nothing that is seen as ‘other’.
1458 ம ம ம ர
ம .
1458 35 I The delusion-filled mind has caused samsara to merge
with you. It will cease when that mind is completely
destroyed.
1459 ம
ம ம .

1459 70 K The ego that has subsided and died in the Heart will attain
the greatness of the Self and surge like a vast ocean.
1460
ம .
1460 3 K The jiva that has been parted from the ego will shine as
 220

the superlative space of consciousness, transcending the

furthest extremities of the universe.
1461
ம ண மரண ம .
1461 3 W The ego that binds one to the false, perishable body is
indeed the death that makes one a prey to Yama.
1462 ம
ம .
1462 64 D The certainty of one’s unceasing true swarupa is the
imperishable essence, the ambrosia that bestows
immortality.
1463 ண
ம .
1464 ம
ம ம .
1465 ம
.
1466 ண ர ம
ண .
1466 78 X Association with those demonic people whose minds are dishonest
and whose morals are debased deserves to be totally shunned.
1467 ர ம
.
1467 79 X The fundamental cause of all miseries is friendship with
dishonourable, deluded and depraved people.
1468 ம
 221

ம .
1469 ம ர
ண ம .
1469 87 K The I-am-the-body mistake arises when objectification
causes one to see sordid sense objects before first seeing
one’s real nature.
1470 ம ம
ம .
1471 ண
ர .
1472
.
1472 31 I Do not use your mind to enquire in the heart about
anything other than your own real nature.
1473
ர ம ம ம ண .
1473 44 K To the ego-mind of ignoble people, the Atma-swarupa that
is consciousness, the supreme, is very, very far away.
1474 மர
.

1474 22 J Confusion, the whirling of the mind that is suttarivu, will not
cease except by internal renunciation.
1475
.
1475 112 D Unless you clearly know your real nature by remaining
 222

firmly established in Self-abidance, you will get enmeshed

in creation and become bewildered.
1476 ம
ம .
1477 ம
ர .
1478 ம ம ம
ம .
1479 ம
ம .
1479 219 Y Padam in its grace granted within my Heart, even here in
this birth, the purity of a life lived in the state of Sivam.
1480 ர
.
1480 29 E Consciousness will become replete when the knower
enquires within and knows himself.
1481 ம
ம ரண .
1482 ம
ம ர ம .

1482 46 F Unless the mind is firmly established in the Heart, reality

will become veiled by the falsehood that is the mind.
1483 ம ம
.
1484 ம ம ர
 223

ம ம ம ர .
1485 ம
மர .
1485 25 A Upon those who, dwelling upon death, resort to him in
fear, Padam will bestow the immortal life that flourishes,
transcending the death that is the delusion of the ego.
1486 ம
ம .
1487 ம
ர ம .
1488
.
1488 26 C Padam, the truth, shines in the Heart by its own light, with
no other light whatsoever existing apart from it.
1489 ம ம
ண .
1490 ம
ம ர .
1491 ர
ரம .

1492 ம ம ம
ம ம .
1492 27 X Since nothing exists outside the Self, which is one’s own
nature, what foolishness it is to be frightened!
1493 ம ர ம
 224

ம .
1494 ண ம ம
ர .
1495 ம ண
ண ர .
1495 46 H The great ones who stand triumphant in this world are
those who have fully realised in their hearts the One,
which is of the form of consciousness.
1496 ம ம
.
1497 ம ர
ம .
1498 ர ர
ம ரம .
1499 ம ம
ம .
1500 ம ண
ர .
1500 61 A Padam gets caught in the net of love spread out by
devotees, and ensnares them in turn in his grace.

1501 ம
ர .
1502 ம
ம .
1502 7 C Padam is the extremely commonplace swarupa that exists
 225

as one’s own nature. It is wrong even to say that it is easy

to attain.
1503 ண ம
ம .
1503 10 M Separation and union exist only through the ignorance of
the jiva. They do not exist in the nature of the real, which
is jnana only
1504 ம ம ர
ம .
1505 ம
.
1505 70 A Padam nods his head, indicating ‘Good, good’, to
devotees who repeatedly approach, offering all kinds of
information.
1506 ம ம
ண .
1507 ம
ர .
1508 ம ம ம ர
ம .

1508 28 A Padam, the Heart abiding motionless as peace, attracts

everyone to himself like a magnet.
1509 ர ம
.
1509 29 A Padam unites with grace devotees who have taken shelter
 226

under him in such a way that they also become like

Padam, gaining in abundance his magnetic property.
1510 ம ம
மம .
1511 ம
ம .
1511 32 M To remain still, without thinking about that which is other
than the Self, is to offer the mind to the Self.
1512
ரண ம .
1512 56 F If the mind is purified and fixed in the state of God, the life
of the jiva will attain total perfection.
1513 ண மம
ர .
1513 133 D Only the consciousness that sinks into the Heart is the
means for storing up the flood of true bliss.
1514
.
1515 ம
.

1515 134 D There will never be any dearth of bliss if you merge
lovingly with the Self and become mind-free.
1516 ம ம
ம .
1516 62 O Only the experience of the Self, uninterrupted by any
 227

forgetfulness, is true devotion. This, indeed, is behaving in

a chaste way in one’s relationship with the Lord of the jiva,
the Self.
1517 ம ம ண
ம .
1518 ம ம ம ம
ம ண ம ம .
1519 ம
.
1520 ம ம ம
ம .
1521 ம ம ம
ம .
1522 ம ரம ர
ம ம ம .
1522 96 Y Through its true love, which dwells in my Heart, the soft
and tender red lotus blossom, Padam, speaks softly to my
soul with no hint of harshness.
1523 ம ம
.
1524 ம ம ம
ம .
1525 ர ம
ம ர ம .
1525 191 Y Padam completely destroyed my life of religious
observances by uniting me [with itself], enabling me to
 228

attain mauna, the sat-achara.

1526 ம
ம .
1527 ம ண
.
1527 195 Y Clarifying [my] consciousness and making it still, Padam
enabled me to realise the undivided Atma-swarupa.
1528 ண ர ம
ண .
1528 6 P If you regard Brahman, your own real nature, as
something different from you, it will feel shy, separate from
you and slip away.
1529
ம ம .
1529 2 C Padam, the very form of the real, stands united with, and
undifferentiated from, the multitude of living beings,
whether they realise it or not.
1530 ம ம ண
ம ர .
1530 24 F Peace in the Heart is the sign of true jnana; agitation in the
mind is the sign of the false and delusory life.
1531 ம
ம ம ம .
1531 2 I It is the mind that deceives you and imprisons you within
the body, deluding and tormenting you.
1532 ம ம
 229

.
1533 ம ம
ம .
1534 ண ம
மர ம .
1534 30 E If you enquire into consciousness and know it as it really
is, then, for that truth-conscious- ness, there will never
ever be any delusion.
1535 ம
.
1535 25 V The truth of the one who reads books is not in the books
themselves. It is in the experience of [that] vedantic
knowledge.
1536 ம ம
.
1536 83 F For a mind that wanders around, without getting firmly
rooted in consciousness, it is impossible to know the pure
Sivam, the fullness of being.
1537 ம ம
.

1538 ம ம ர
.
1538 51 K Other than getting ruined, what else can the ego
accomplish when it loses the light of consciousness by
getting enmeshed in the net of worldly life?
 230

1539 ம
.
1539 12 Q Without the shining light of grace, what can the
insignificant jivas do to escape from the net of delusion
and gain clarity?
1540
ர .
1540 123 D Hold onto the path of holding onto the one who has no
attachments. By holding onto this path of holding on, you rid
yourself of [those attachments] that hold you to the world.
1541
ம ர .
1541 124 D By holding tightly to the one who has no attachments, your
attachment to the non-Self will go away. When that
[attachment to the non-Self] has gone, holding on tightly
to the one who has no attachments will also cease, and all
attachments will come to an end.
1542 ர ம ம
.
1543 ரண
ம ம .
1544 ம
ம .
1544 55 C Padam is God to those who are caught in concepts, but to
the true jnani, who is without falsity and who has
separated from all concepts, it is his own Self.
 231

1545 ர ம
ர ம ம .
1546 ம ம ம
ம .
1547 ம ம
.
1547 11 F Those who have seen the light of mauna are without any
attachment to the world, which is an infatuating snare that
rises from kartrutva.
1548 ரம
ரம .
1548 74 P The reason for desiring the insipid objects perceived by
the five senses is non-discrimination [aviveka], which is an
absence of enquiry into one’s real nature.
1549 ம
ம .
1549 35 F Unless one reaches the Heart and remains established
there, it is impossible to destroy agitation of the mind and
attain peace.
1550
.
1551 ம ம
.
1551 1 P In order that your mind should become firm, observe with
full attention your duty, which is the practice of sadhana.
1552 ம ம ம
 232

ம ண .
1553 ம
.
1553 190 Y Padam played upon me the trick of its abundance, making
me expire in the embrace of mauna, the divine first cause.
1554
ர .
1554 19 Y [Even] as I wallowed in imaginary appearances, Padam
immersed me in the clarity of its supreme space of
consciousness.
1555 ர
ம .
1556
.
1557 ம
ம ம .
1558 ம
ம .
1559
ம ம .

1560 ம ம ம
ரம .
1561
ர ம .
1561 97 Y Pursuing me since time immemorial and becoming my
 233

Lord, Padam, grace, the supreme consciousness, the true

state of love, abides within my Heart.
1562 ம ம ண
ம .
1563 ண
.
1563 224 Y The effulgent, peaceful Padam surges as the vast sea of
bliss in such a way that there is no room for foreign
thoughts in my Heart.
1564
ண ரணம .
1565 மண மம ம
ண .
1566 ர
ரம .
1567
ரம .
1568
.
1568 166 Y Padam is that fiery third eye that dried up with his
scorching heat the desolate ocean of the long succession
of births, which is so hard to cross over.
1569 ம ர ம
.
1569 72 P The highest and most heroic act of valour is to burn to
ashes [in the fire of jnana] the evil enemy that takes the
 234

form of sense perceptions.

1570 மம
ம .
1571 ம ம
ம .
1571 34 V The excellence of the subtle intellect is only its ability to
enter the Heart – that which possesses great nobility – not
its ability to research and understand anything.
1572 ம
ம .
1572 52 X Even a trace of the tendency to hoard is an enemy of
perfect renunciation, the fullness of the Heart.
1573 ம
ம .
1573 23 L Turiya, which is beyond the reach of suttarivu, will merge
in a Heart in which the antics of the mischievous mind
have completely ceased.
1574 ம ம ர
.
1574 19 J The experience of the bliss of blemishless, true jnanasamadhi
will abide in a heart in which the suttarivu has perished.
1575
ம .
1575 76 D Whatever leaves you, let it leave; whatever comes to you,
let it come. [Irrespective of what happens] remain merged
in your auspicious swarupa.
 235

1576 ம
ம .
1576 71 D Except for abidance as Atma-swarupa, the enduring state,
all other states are defective because they are associated
with the mind.
1577 ? ம
ண ம .
1578 ரம
ம .
1579 ம
ம ம ம .
1580 ர ம
ம ம ர ம .
1581 ரண ம ம ண
.
1581 60 F Forgetting the perfect and truly joyful state of abiding as
God and getting caught in the mouth of the crocodile, the
false and useless ego – this is indeed pitiable.
1582 ம
ம ம ம ர .
1582 54 J Those who do not realise the present firmly in their heart,
which is the truth, will be lost in the other [times, past and
future] through joy [and misery].
1583 ம
ம ம ம .
1584 ர ரம ம
 236

ரணம .
1585
ம .
1586 ம
ம ம .
1586 4 Y Padam caused me to prattle, like ambrosia at a feast,
child-like words in the precious Tamil tongue on the
greatness of his noble and pre-eminent feet.
1587
ம .
1588
.
1589 ம
.
1589 175 Y While [for others] it remains concealed as an illusory
expanse, Padam became manifest in my Heart as the
expanse of jnana.
1590 ம ரம ம ம
ர ம .

1591
.
1591 31 Y As I flew in dread to him for protection, Padam, the fear-
free refuge, merged with my Heart and rejoiced, uttering
words of comfort.
1592 ம
 237

ம .
1593 ம ம
ம ம .
1593 16 X If in your mind there arises a desire for fame, which is
worthless and more harmful than a harlot, that mind will
become an irredeemable slave to it.
1594 ம ம ம
ம .
1594 17 X You should know that a desire for fame runs contrary to
the great glory exhibited by my true devotees. Keep away
from people [who have that desire], or leave their
company.
1595
ம .
1596
.
1597 ர ர
ம ம .
1598 ம ,
.
1599 ண ம ர
ண .
1600 ம
ம ரம .
1600 116 D Only those supreme devotees who firmly stick to the
remembrance of the Self as the foremost sadhana are
 238

great tapasvins.
1601
.
1601 109 D The occurrence of the true experience of Self-abidance will
not manifest in all its glory unless the ego is totally
destroyed.
1602 ம ம ண
.
1602 65 C In a Heart in which the mind is dead the lustrous Padam
excels as the transcendent, on-dual mauna.
1603 ம
.
1603 59 A Padam declares that the following is true for everyone:
other than the life of [abiding as] the Self, free of
forgetfulness, there is no other worthy attainment.
1604 ம
ர .
1604 24 W When enduring true bliss exists and fills the heart to the
brim, it is an error of the ego to feel distress.

1605 ர ண ம
.
1605 59 C Padam is the great pillar that manifested by itself as the
lofty and noble flame of grace in the form of Annamalai.
1606 ண
.
 239

1606 80 K The feeling of living in the body and the world is what
destroys the life of firm swarupa, the being-consciousness.
1607 ம ம
.
1607 51 Y Padam made me realise in my Heart that all paths, other than
the path of jnana [vichara], are defective paths of the mind.
1608
ம .
1608 122 D To shine as consciousness without thoughts is the jnana
samadhi of holding tightly to swarupa.
1609 ம ர
.
1610
ம ம .
1611 ர ம
ரம .
1612 ரம
.
1613 ம ம ம
ம ம .
1614
ம .
1614 61 O If the obstacle of dehatmabuddhi [I-am-the-body idea]
ceases completely, eka-bhakti [devotion to the one reality]
will come into existence in your Heart as your own nature.
1615 ம
 240

ம .
1616 ம ம
ம ம .
1617 ம
ண ம .
1617 1 F True realisation is to cherish with one’s understanding,
without any obstruction, the first cause of all that is, that
mauna which is liberation.
1618 ம ம ம
ம .
1618 18 H If you have the society of true devotees who are
established in the Self and who are therefore abiding
forever in sorrow-free bliss, you yourself will reach the
state of bliss.
1619 ர
.
1619 15 B When bearing the entire burden remains my responsibility,
why do you have any worries?
1620 ம ர
ம .
1621 ம
.
1621 28 Q Unless one has an extremely pure sattvic mind, it will be
impossible to have darshan in the Heart of the reality that
is jnana.
1622 ண
 241

ண .
1623 ர ம
ர ம .
1624 ண
ண ம .
1625 ண
ம ண .
1626 ம
ம ம .
1627 ம ம
ம .
1628 ம ண
ம .
1629 ம ர
.
1630 ம ம
ர .
1630 3 I Those who are ensnared by the countless and endlessly
diverse appearances of the mind have been caught in the
net of bondage.
1631 ம
ம .
1631 15 I How can one apprehend one’s real nature that shines,
transcending all concepts, with a mind that has spread out
and expanded itself with concepts?
1632 ம ம
 242

.
1633
ம .
1634 ம ண
ர .
1635 ம ம
ம ம .
1636
ரம .
1636 89 D The removal of pramada is the attainment of one’s own
swarupa, the exalted and changeless essence.
1637 ம ண ம
ம .
1638
ம .
1638 57 E Only the pure being-consciousness is the true God who is
worthy of being worshipped by the vast assembly of jivas.
1639 ம
ண .

1639 27 P Rather than gaining peace by regarding consciousness as

reality, why do you fret over things that are foreign [to
consciousness], as if they are that reality?
1640 ம
ம .
1640 169 Y Padam drew me into the shade of his beautiful and
 243

glorious feet, the experience of the Self that shines when

one keeps still.
1641 ம ர
ம ம ர ம .
1642 ர ம ம
.
1643 ம ம ம
ம .
1643 11 I As mind itself is a defective entity, so long as the mind survives
it will be impossible to gain the fullness of perfect contentment.
1644 ம ண
ம .
1644 34 I When mind exists holding onto the reality alone, which is
consciousness, one’s own nature, this constitutes true life.
1645 ம ம ம
.
1646 ம
ம .
1646 55 M The golden crown that deserves to be worn by sadhus on
their heads is only the tranquillity that is peace.
1647 ம ர ம
ம ர .
1647 56 M Through that noble virtue [peace] they will attain the
benefit of a life that possesses the greatness of supreme
bliss.
1648 ர
 244

.
1649 ம ம ண
ர .
1649 51 H Those who have realised the truth will subjugate and
conquer even Yama [the god of death] through the power
of their jnana that shines as a result of their tapas.
1650
.
1650 107 C Padam manifests when the heart is churned vigorously,
with enquiry as the rope, and love as the churning rod.
1651 ண
ம .
1652 ம ண
ம ண ண .
1652 14 C The Heart is the holy sanctum sanctorum in which Padam
resides. Those with deceptive minds cannot bow down
and see it.
1653 ம ர
ம .

1653 12 Y For this humble servant’s consciousness there exists no

sensory faculty that is doing anything other than holding
onto Padam and singing his praises.
1654 ண
ம ம .
1655 ண ம ம
 245

ண .
1655 44 X Be moderate in food, activities and sleep. In some way or
other set a limit to them.
1656 ர ம
ரம ர .
1656 20 B Like the children of an emperor, my devotees are heirs to
abundant rejoicing.
1657
ம .
1657 99 X To true devotees who are leading a life that abounds in the
wealth of grace, a life replete with earthly riches is
insignificant.
1658 ம
ம ம .
1658 90 X To the exalted ones who possess the wealth of grace, the
mental feeling ‘enough’ is true exhilaration, being devoid of
the thought ‘I am poor’.
1659 ரம ம
ர .

1659 114 X Noble ones should learn and practise as the supreme
yoga a life that is lived without attachments.
1660 ம ரம ண
ம .
1660 8 H Honour and cherish the jnani who lives in a walking temple
more than a god who lives in a big temple surmounted by
 246

fluttering flags.
1661

ம ர ர .
1661 9 B Those who have come to my feet with love, and without
delaying, are those whose birth has been graced by God.
[Theirs is] an eminent and true life.
1662 ர
ர ம .
1662 10 B Through the thought of the feet of the Guru who has
reigned over devotees, the intense darkness of ignorance
[presentin the] hearts of devotees will perish and ultimate
liberation will be attained here and now
1663 ர
ம ம ம .
1664 ரம
ம .
1665 ம ம
.

1665 10 V Instead of condemning another’s [path], destroying your

clarity, learn one method. Observe it and cherish it in your
heart.
1666 ம
ம .
1667 ம
 247

.
1667 45 K Seeing him, the ego, the degraded chandala, is
defilement. Even hearing about him is defilement. He is an
untouchable.
1668 ம ர ம
.
1668 2 N Except for true jnana-vichara[self-enquiry], there is no
other effective means of attaining the state of supreme
bliss.
1669
ம ர .
1669 38 V Even though they have acquired knowledge of other
things, what have those lowest of people really gained,
they who have not learned to enquire into and know the
state of the Self in a fitting manner?
1670 ம
ம .
1670 13 S Only darshan of the true nature of the one who sees
possesses real greatness. Other than this, whatever is
seen by the one who sees is just an illusory vision.
1671 ம
.
1671 21 J Knowledge of the reality of the knower terminates mind-
consciousness, the suttarivu that knows the non-Self.
1672 ம
ம .
 248

1672 65 D All else that remains apart from the real is a mental construct,
to which there is no definitive and incontestable finality.
1673 ம
ண .
1673 8 L Other than through the waking consciousness that arises
when sleep vanishes, it is not possible to destroy the
delusive dream-vision.
1674 ம ம ர
ம ம .
1675 ம ம ம
.
1676 ம ம ர
.
1676 22 H Only duplicitous people who lack discrimination lead a life
of secrecy. The lives of those who have obtained jnana will
be an open book.
1677
ம .
1678 ரண
ம ம .
1679 ம
ம .
1679 23 P Destroying the feeling that there are differences [bheda-
buddhi] is the magnificent accomplishment that is attained
through extensive sadhana.
1680
 249

.
1680 25 W The whirling of the mind that spins like a top in the Heart
which, like, sleep, is free from thought, is misery.
1681 ம ம ர
ம .
1681 29 W Only those people who do not know the way to destroy the
vasanas suffer increasing misery.
1682 ம
.
1682 85 P Unless the destruction of [all] vasanas is accomplished, it
will not be possible even for Iswara to bestow the state of
liberation.
1683 ரண
ரண ம .
1683 61 X If you manifest love through your mind, speech and body
then for your beloved soul there will never be any enmity.
1684 ண ம
ம ர ம .
1684 51 J That which is perceived as time and space is nothing other
than reality, the Self that is pure consciousness.
1685
ம ம .
1685 101 K Knowing one’s real nature, the abiding truth, is merely
renouncing one’s infatuation for the triputis that veil it.
1686 ம
ம ர .
 250

1686 6 L Forget and forsake the waking state, regarding it as a

dream concept that has taken shape merely as a
manifestation of the obsessive behaviour of the mind.
1687 ண
ம ம .
1688 ம
ம ம .
1689 ர ம
ம .
1690
.
1690 36 Y Padam, the supreme light of bliss, became my Lord,
sheltering me at the feet of the adepts of jnana who have
attained the Self.
1691 ம ம
.
1692 ம ம
.
1693 ம ம
ம ரம ர .
1693 39 S Only those devotees who possess the power – the light
that flourishes, conquering the world through true seeing –
are kings.
1694 ம
ம ம மண .
1695 ம ம
 251

ம .
1696 ம ம
.
1696 42 Y Padam made me worship it through the Siva-puja that
surges naturally in a mind in which vasanas have
perished.
1697 ம
ம .
1698 ம ம
ரம .
1698 1 M In the paramarthaswarupa, which shines as reality,
delusion is not real; it is just imagined.
1699 ம ர
ர .
1700
.
1700 9 L To lose one’s chastity by desiring the waking state that has
no immutability [vyavastha] is a mistake.
1701 ம ம
ம .
1701 8 C The effulgent Padam is pure jnana, the Atma-swarupa that
is devoid of jiva-nature, the mental delusion that thinks, ‘I
am bound’.
1702 ம மம
.
1702 173 Y By establishing me in Atma-swarupa, making my mind slip
 252

away, Padam convinced me that jnana is the very nature

[swarupa] of the Self; it is not merely an attribute of the
Self.
1703 ம ம
ம .
1704 ர
.
1704 9 H Only by coming into contact with jnanis who are exalted by
the goodness of jnana can the world associate with
conduct that is full of the sanctity of love.
1705 ம
.
1705 12 H Let the conduct of your life be such that it harmonises with
that of jnanis whose nature manifests proper behaviour,
and who are full of the light of jnana.
1706
.
1706 9 O The hearts of those who have not united with the state of
the omnipotent Lord, which is grace, will never attain
fullness.
1707 ம ம
.
1707 97 K The ultimate reality, which is eternal, is just the being that
exists devoid of ‘I’ and ‘mine’.
1708 ம
ம ம ர .
 253

1708 4 H Those great ones who have obtained as their right the
state of oneness are indispensable not only for a life of
grace but also for the life of the world.
1709 ண ம ம
ம ண ர ர ர .
1709 53 H Those who are established in consciousness, the Self,
who have uprooted the ego, the infatuation, will live as
glorious beings, born through the grace of God.
1710 ம ர
ண ம ம .
1710 1 K Jiva-nature – the ignorant ego that does not remain in the
pure, true, jnanavichara – is a non-existent entity.
1711
ரணம .
1712 ம
ம ரணம .
1713 ர
ர .
1713 19 A Manifesting as the supreme reality, Padam came to
exercise his rule over devotees in the form of the jnana-
Guru, he who possesses the grace-bestowing gaze.
1714 ம
.
1714 100 K The best kind of renunciation is remaining in the state in
which the mind holds extremely tightly to the swarupa.
1715 ண ம
 254

ர ம .
1716
ம .
1716 19 M The way to liberation is knowing consciousness and
abiding there without slipping from consciousness.
1717 ரண
ம .
1717 50 A Padam, whose true nature is absolute liberation, does not
slip from mauna even when all the karanas [the mind, the
senses and the physical organs] are in operation.
1718 ம
.
1719 ம
ம .
1719 120 Y Padam granted me salvation as I languished, having lost
my inner peace amidst the throng of false concepts that
appear in the treacherous mind of the ghost-ego.
1720 ம
ம ம .

1721 ம
ம ம .
1722 ரம
ம ம .
1722 46 A Padam lives and moves about here for the benefit of
devotees who desire the supreme truth, jnana.
 255

1723 ண
ம .
1724 ம
.
1724 44 D Only the light of jnana is the light of grace, the feet of the
Lord. All other lights are lights of an opposing kind.
1725 ம
ர .
1725 45 D Those who know these other lights as objects and who
believe them to be real are those who are caught up in the
entanglements of the gross physical body.
1726 ம ம
.
1727 ண ம ம ம
ண ம .
1727 17 F The direct experience of the Self, mauna, is the axis [of
everything]. This is the summit, the highest good.
1728 ம ம
.

1729 ரம
ரம ர .
1730 ர
ர ம .
1730 56 E Other than consciousness, the pure clarity in which
excellence flourishes, there is no God who is worthy of
 256

being worshipped.
1731 ம ம ,
ண .
1731 118 Y Padam embraced my Heart and stood saying, ‘Do not be
afraid!’, making the illusory existence of the ego-ghost, the
deceitful mind, depart.
1732 ம ம ணர
ம ர ர .
1733 ர ம
ம .
1734 ம
.
1735 ம
.
1736 ண
.
1736 72 K Why abuse God instead of killing the misery-inducing ego,
which is ignorant pride?
1737 ம
ம .
1738 ம
ம .
1739
.
1740 ம ண ர
ண .
 257

1741 ம ம
ம .
1741 82 A Though Padam bestows everything, to those true
devotees who have no desire for those things, he gives
grace, the truth of oneself, Self-knowledge, as his loving
present
1742 ம
.
1743 ம
ம .
1743 48 E If you know and abide in your natural state, which is the
fullness of bliss, how will the thought of misery arise there?
1744 ம
ம ம ம .
1744 3 M In the experience of one’s own true jnanaswarupa the
ideas of bondage and liberation do not exist.
1745 ர
.
1746 மர ர
ம .
1746 161 Y Ignorant fool that I was, blinded by a mind as obdurate as
a tree-stump, yet did golden Padam grant me
enlightenment.
1747 ம ம
ம .
1747 78 P It is natural for a mind that behaves with outstanding
 258

rectitude to obtain a firm and focused tranquillity.

1748
ம .
1749
.
1750 ம
.
1750 2 W The mind slipping, through bewilderment, from the truth
that is never defective – this is what roams around as the
god of death [Yama].
1751 ம ம
ம .
1751 122 C Effulgent Padam recoils within itself from accepting, even
slightly, the homage of dark, hypocritical minds that are
filled with deceit.
1752 ர
ம ரண ம ம .
1753 ம ம
ம .
1754 ம ம ர ண
ம ம ம ம .
1754 83 D If you wholeheartedly desire and realise the truth, that truth
itself will liberate you.
1755 ம ம
ம ம .
1756 ம ம
 259

ம .
1757 மம
ம ம .
1758 ம
ம .
1759
.
1759 49 I Unless the force that activates thought is driven deeply
within and destroyed, it is impossible to enjoy one’s own
experience of jnana.
1760 ர
ர ம .
1761
ம ம .
1761 7 L Just as dreams cease on waking, the waking state will
fade away in true jnana.
1762 ம ம
ம ம .
1762 50 O Only true love that has taken the form of pure
consciousness is the Siva bhakti that has attained fullness,
true jnana.
1763 ம ம
ம .
1764 ர
ம .
 260

1765 ம
.
1765 40 O Through grace, Padam ensures that there is never any
danger to those who remain in their heart, meditating
‘SivayaNama’.
1766 ம
ம ம .
1766 18 G Padam [Bhagavan] communicates this truth: ‘The meaning
of the word ‘nama’ [obeisance] is abiding as the Self, with
the ego destroyed.’
1767 ம
ம .
1768
ம ண ர .
1768 141 D Those who have realised the truth that flourishes in the
Heart will live eternally in the state of perfect bliss.
1769 ண ம
ம .
1770
ம .
1770 1 N Unless you enquire, within yourself, through yourself, into
yourself, it will be impossible for you to become one with
your own Self.
1771 ம
ண .
1771 65 P The enduring knowledge of reality, the experience of truth,
 261

is not possible for those who have gone the way of the
false and ignoble senses, having had a lover’s tiff with the
state of the Self.
1772
ண .
1772 55 E The state in which consciousness does not desire the non-
Self is worship of the Self without being separate from it.
1773 ம ம
ம ம .
1773 52 D The Self, the source of all beings, is not different from the
indivisible consciousness that does not split itself into ‘I’
and ‘this’.
1774 ம ம
மண .
1774 73 F The existing truth of oneself is the great apple of the eye
that deserves to be remembered, without forgetfulness, as
the auspicious Sivam.
1775 ண ம
.
1775 153 Y Padam dwells within my Heart so that I gain the might of
the true state of the Self, which cannot be acquired
through the mastery of arts and sciences.
1776 ம
ம .
1776 74 Y Padam led me to reflect upon and realise as the jnana-
Guru the truth of the Self, so that I, a faithful follower, did
 262

not fall into confusion. (The phrase ‘a faithful follower’

implies in the original someone who tries sincerely but
doesn’t succeed.)
1777 ம ம
.
1777 180 Y Rejecting arid renunciation, Padam, through the power of
true jnana, made renunciation merge with me as my own
nature.
1778 ண ர ம
ண ர ம .
1779 ம ம ர
ம .
1780
ம ம .
1781 ம ம ம
ம .
1782
ண .
1783 ம ணம *ம ம
.
1783 52 C Like a magician with his astonishing show, full of secrets,
Padam, being-consciousness, performs the wonderful five
divine functions through mere imagination.
1784 ம ம
ம ரண .
1784 41 J The clarity in which the sense of difference [bheda-buddhi]
 263

does not arise is the extreme perfection [paripurna] that

exists as consciousness of being.
1785
ர .
1785 33 O The worship of divine forms will completely destroy the
ego, the I-am-the-body conceit.
1786
.
1787 ரம
ம .
1788 ர ண
ர ர ம .
1789
ண .
1789 37 Y Enthroned within the Heart of this guileless person, as
upon a lion-throne, Padam exercises his rule over the
entire, vast world.
1790 ர ம
ர ம .
1790 35 Y Even though Padam, the Supreme, is the mother and
father of all beings, he abides with me as my very own
Lord in the Heart.
1791 ர மம
.
1792
ம .
 264

1793 ம ம
.
1794
ர ர .
1794 23 Y Instead of scorning me, profligate that I was, with a
gesture of contempt, Padam took pity on me, bestowing
grace in abundance.
1795 ம
ர ர .
1795 82 D Devotion to the Self, the best of desires, yields the true
jnana sight in which all names and forms are names and
forms of the Self.
1796 ர ம ர
ரம ரணம .
1797 ம
ம ம .
1798
ம ம .
1798 92 F In the extreme tranquillity of mind that rises from abidance
in Siva-jnana it is impossible for the infatuation for the evil,
worldly life to approach.
1799 ம
மர ம .
1799 36 K The droll dance of the ego-ghost, whose form is the body,
the dirty vessel of filth, will ruin the immortal life.
 265

1800 ம
ம .
1801
.
1801 33 X Save yourself by eschewing the modern ‘civilised’ life,
whose nature is to practise deception, which is just like
smearing ambrosia over the top of poison.
1802 ம ம
ம .
1802 34 X The soul that has consumed this poison, this life of
deception, will experience misery and distress in the mind,
and will perish.
1803 ம
ம ம .
1804 ம ம
ம .
1804 24 E If you have forgotten the pure consciousness that shines
as your swarupa, whatever else you do, how will it profit
you?
1805
ண ர .
1805 25 E Those who have not learned to exercise sovereignty over
consciousness through the power of grace will be thrown
into confusion by forms and attributes.
1806 ம ண
ம ர ர ம .
 266

1807 ம
ம ம ம .
1808 ண ம
ண .
1809 ம
.
1810
ரண ம .
1810 1 C That which is known as Padam is never limited. It is
complete perfection, the form of pure consciousness.
1811 ண
ர .
1811 37 P Those in whose hearts the light of Padam has penetrated
will not see the non-Self, the cause of misery.
1812 ர ம ம
ர .
1813 ம ம ர ம
ரண ம .
1813 20 P The reason for the mind’s perplexity is the belief that the
seductive and addictive pairs of opposites are real.
1814 ண
.
1815
ம .
1815 32 H The eight great siddhis will reach the presence of and will
sport before those whose hearts are naturally established
 267

in Self-abidance.
1816 ர ண ர
ர .
1816 33 H Those who rejoice, having subsided in Sivam, will not pay
even the slightest attention to these [siddhis] that only
cause sorrow.
1817 ம ண
ர ம ர .
1817 18 F Those who have sunk deeply into the ocean of mauna and
drowned will live on the summit of the supreme mountain,
the expanse of consciousness.
1818 ம ர
ர .
1819 ம
ம .
1820 ர
.
1821
ம .
1821 30 X Instead of enjoying bliss, established in the state of the
Self, why this desire in you for the world, which frightens
the mind?
1822 ர
ர .
1823 மர
ரம ர .
 268

1823 13 W Those who[se egos] have died have reached the state of
immortality. Those ignorant ones with inflated egos are
truly dead.
1824 ம
ம ம .
1824 40 Y Effulgent Padam, bounteous in his grace, placed me under
the rule of his feet so that mauna remained firmly
established as [my own] nature in my Heart.
1825 ம ம
ம .
1826 ம
ண ம .
1826 2 E The nature of the Self is consciousness alone. Like gold
jewellery [fashioned from gold], objective knowledge is an
imaginary appearance within the Self.
1827 மர
.
1827 29 C Lustrous Padam, Siva-jnana, shines in such a way that the
yoga siddhi that is associated with the whirling confusion
of the mind is revealed as false and ceases to be.
1828 ர ம
ம .
1829 ம
ம .
1829 13 R The jiva that regards its reflected form as itself will forsake
its true form, Padam, and become bewildered.
 269

1830
ம ம .
1830 2 Q Other than through grace, the Mother, no one can attain
reality, the experience of Sivam, which is truth.
1831 ம ம
ம ம .
1831 7 F If the triputis that have risen from mauna subside in
mauna, then bliss will arise.
1832
ம ம ம ம .
1832 125 D The deeper one subsides within the Heart, the greater will
be the rising of the nature of the flood of supreme bliss.
1833 ர
ம ம .
1833 37 M To subside in the state of liberation, Siva swarupa,
transcending the surface of the mind, is mauna.
1834
.
1834 49 F Immerse yourself in the Heart and dwell there, so that you
remain beyond reproach, untroubled by the crashing
waves of the mind.
1835 ரம ம
ர ம .
1835 36 O By mentally holding tightly to the names and forms of the
Supreme One, destroy your lowly concepts about names
and forms. (The phrase ‘lowly concepts’ in this verse refers
 270

to names and forms in general, and not the names and

forms of God.)
1836
.
1836 37 O These things [names and forms] exist only in the sight of
the jiva. They have no real existence in the Lord, the form
of pure consciousness.
1837 ம
ம .
1837 102 X Only when possessions and possessor become one and
the same will peace abide.
1838 ம
ம .
1838 103 X As long as one’s possessions or the possessor of them
remain different [from each other], it is impossible for the
mind to become still.
1839 மம
.
1839 5 G The form of the jnana-Guru that bestows an abundance of
grace is Sivam, who abides within oneself as pure
consciousness.
1840 ம ர
ண ம .
1840 33 A Padam possesses such great depth, it is not possible for
others to fathom and know the contents mingled in his
Heart.
 271

1841
.
1842 ம
.
1842 106 D If one abides clinging to the Self, then, through that state
of peace, all other attachments will fall away, and only
your natural state, liberation, will remain.
1843
ம ம ம .
1843 130 Y Through the Self, the perfection that transcends even
thought, Padam, the truth, shone forth, refuting my mind,
the base defect.
1844 ம
ம .
1844 9 P It is harmful to regard as important the ecstatic
experiences of a mind that has not clearly known reality
through the sakti of Siva.
1845
ம .
1845 66 E Know that the [categories of] sentience and insentience,
which are distinguished by the mind, are merely the
natural play of pure being-consciousness.
1846 ம ம
ர ம .
1846 19 V For all the myriad religious scriptures, the essential truth is
only the supreme reality of consciousness.
 272

1847 ம ம ம
ர .
1847 72 D Those who think of other forms, forgetting their real form
that remains merged with them as jnana swarupa, are
strangers [to jnana].
1848 ம
ம ம ம .
1849
ம .
1849 51 X Jealousy will distress the hearts of those who have kept
company with it, dispelling their inner peace.
1850
ம .
1851 ர ண
ம .
1851 18 S Through firmness in the practice of renunciation become
indifferent to the world, realising it to be ureal, and set it
aside.
1852 ம ம
ம ம .
1852 99 D If, with a mind that possesses renunciation, you turn
inward, union with the Heart will arise very easily and
naturally.
1853 ம ம
ண .
1853 27 O The qualification for those performing service [to attain]
 273

divine grace is the complete destruction of the mischief of

the deluding five senses.
1854
.
1855 ர
ம ம .
1856 ம
ர .
1857 ம
ம மரண ம .
1857 9 W The upside-down life in which the perishable, useless and
false body has become the swarupa is indeed death.
1858 ம
.
1859 ம ம ம
.
1859 75 C Only grace-bestowing Padam, which is full of the light of
true jnana, the beautiful light, will chase away the
darkness of the false life of the world.
1860
.
1860 38 Y Deeply ignorant as I was, auspicious Padam ruled over
me, focusing my mind, flooding me with light so that I
could enter the Heart.
1861
ண .
 274

1862 ர
ரம .
1863
மண .
1864
ம ர .
1864 68 Y In order that I rejoice in intimacy with it, Padam, the sun of
true jnana, shone in my Heart, destroying identification
with the body through right action.
1865 ண ம
ண .
1866 ர ம
ம .
1866 76 A Remaining in the Heart, Padam smiles at the ignorance of
those who think they are deceiving him by being clever.
1867
ர .
1867 8 U ‘Whatever is due to be experienced will not fail to come
whether one desires it or not.’ Padam says this repeatedly.
1868 ம ம ம
ம ம .
1869 ரம
ம ம ம .
1870 ர ம
.
1871 ர ர
 275

.
1871 3 S Know through discriminating enquiry that of these two, the
world and the supreme, only one abides within the Heart,
and embrace [that one].
1872 ர ம
ர ம ம .
1872 4 S The two do not stay together in the Heart, for one is
incompatible with the other. Attempting to keep them
together is a result of delusion.
1873 ம
ம ம .
1873 5 S Since the one veils the other, one of them is an
appearance imagined within the other.
1874
ர .
1874 123 C Leaving Padam, the sweet, luscious fruit, the ignorant will
go off in all directions, pining for the [bitter] fruit of the nux
vomica tree.
1875
.
1876 ம
ம .
1877 ர ம ம
ர .
1878 ம ண ம ம
ண .
 276

1878 27 G Only he who has eradicated the disease of delusion within

his own nature can be a jnana doctor who cures the
disease of delusion in others.
1879 ம ண ம
.
1879 28 G Before you embark on treating the disease of others, first
completely destroy your own disease, and only then start
your practice.
1880 ர
ம ர .
1880 25 G Those ignorant people with their proud minds will be
greatly hurt by their half-baked understanding.
1881 ண ம
ண ம .
1881 29 G Indeed, how can he who does not know how to diagnose
and dispel his own disease dispel the cruel disease of
others?
1882 ண ம
ண .
1882 56 O To gain the accomplishment of true realisation of the Self,
which is the goal to be sought, the appropriate means is
devotion to Lord Siva.
1883 ம ண
ம ம .
1884 ம ம ர
ம ம .
 277

1885 ர
ர .
1886 ம ண
ர ம .
1887 ர ம ம
ர .
1888 ம ம
ம ம .
1888 22 M The experience of pure consciousness, one’s own
swarupa, is the bliss of liberation. The misery of bondage
is total ignorance.
1889 ம
ம ர .
1889 81 D Those who greatly desire the Self, the state of mere being
that transcends all concepts, will not desire anything else.
1890 ண ண
ம ண ர .
1891 ண
ண .
1891 65 Y Padam gave me this knowledge: ‘The tormenting bondage
is only body-consciousness. It is not the body form itself.’
1892 ம ம
.
1892 67 E The imperfect body and the world arise in consciousness
as consciousness, remain in consciousness, [and subside
in consciousness].
 278

1893
ம .
1893 9 E Everything that is known through the mind and the senses,
rather than by the light of consciousness, is asat [unreal].
1894 ம
.
1894 1 T Since the world ceases to appear when the body is
absent, the world is not other than the body.
1895 ண ம
ம ண ம ம .
1895 2 T Regarding the world that is seen as different from the mind
that sees it, and attributing an abundance of being to it, is
illusion.
1896
.
1897
ம .
1898 ம
ம ம .
1899 ம ர
.
1899 157 Y Padam, grace, dwells in the makeshift shrine of my Heart
as if it were a rich and permanent temple.
1900 ர ம
ர .
1901 ண ம
 279

ம .
1902 ர
ம .
1903 ம
ம .
1904 ரம ம
ரம .
1905 ரம ம ர
ம .
1906 ம
ர ம .
1907 ம ம
.
1908 ண
.
1909 ம
.
1910 மர
.
1910 36 S The benefit of complete and perfect jnana-experience is
merely the cessation of the duality that perceives ‘I’ and
‘this’.
1911 ம
ம .
1911 35 E Unless the mind gets firmly established in being, it is impossible for
the powerful and ignoble conceit, ‘I’, to be obliterated.
 280

1912 ர
ரம ண .
1913 ம
ம .
1913 21 L Destroying the waking state [and transforming it into] the
‘distinguished sleep’ [the state of waking-sleep] is
subduing and destroying the sleep of delusion.
1914 ர ம
.
1915 ம
ம .
1915 67 X It is wisdom to abandon all activities other than those that
are indispensable, being caused by nature.
1916 ம ம
ம .
1917 ம
ர .
1917 53 A Padam speaks words as if they were mere play, but the
more and more we listen to them, the heart, without being
satiated, longs for more.
1918 ம ம
ம ண .
1918 179 Y Padam gave me the knowledge that, except for the victory
of jnana, all other victories are flawed victories arising from
dishonourable delusion.
1919 ர
 281

ம .
1919 42 F Only the Heart deserves to be conquered and possessed,
for it gives sovereignty over a country whose produce is
indescribable supreme bliss.
1920 ம
ம .
1921 ம மம
ம ர .
1921 28 C The light of Padam is the supreme light, the truth that
reveals all other lights as illusory, and causes them to
disappear.
1922 ர
ம .
1923 ண
.
1923 20 A Through his divine glance Padam liberally bestows on his
devotees the treasure of grace, the realisation of the
nature of Sivam.
1924
ம ர .
1924 35 M Knowing That is only abiding as That. Therefore, shine,
remaining still without objectifying.
1925 ம
ம ம .
1926 ம ம
ண .
 282

1927 ம
ம ம .
1927 15 K Only when the life of the jiva blossoms into Sivam will it be
possible for it to attain the true love that knows no misery.
1928 ம
ம .
1929 ம ம
ம ம .
1930 ம
ம ம .
1930 51 D In true jnana there truly never arises the slightest
opposition to any other thing.
1931 ர ம ண
ம ம .
1931 46 P The true consciousness of the unique supreme will not
become fixed and constant merely by thinking about it, but
only when the degraded delusion ‘I’ ceases.
1932 ர ம ம
.
1932 23 V The rare benefit that accrues from the jnana sastras will
only come to the jiva that possesses a longing to know the
truth. Not for others.
1933 ம
ர ம .
1934 ம
ம ர .
 283

1935 ம ம ம ண
ம .
1936 ம
ம .
1937 ம ர ம
ம ர ம .
1937 139 D Those who fall under the spell of imagination will have no
chance to obtain the bliss [of the Self], the true fruition of
desire.
1938 ம
ம .
1938 31 N How can the mind go insane or lose its powers on the path
of vichara that leads to the clarification of consciousness
and the attainment of tranquillity?
1939
ம .
1939 38 S The vision of reality is only for those in whom the
experience of sense pleasures – consisting of enjoyment
of the same experiences again and again – has become
bitter, and who can therefore give them up.
1940 ம ம
ம .
1941 ம ம
.
1941 34 M Only by merging with the truth of oneself, the one Self, will
the blissful life of peace surge abundantly in the Heart.
 284

1942
.
1943 ம ம
ம ம .
1944
ம .
1944 60 D Describing swarupa with words is like trying to cross the
sea, using a wisp of straw as a raft.
1945 ம
ம ம ம .
1945 35 S The vision of reality that is obtained through the revelation
of grace will completely dispel the delusion of
differentiating thoughts.
1946
ம ம .
1947 ம ர ரணம ம
ம ம .
1948 ண ர
ம .
1949 ம ம
மம ம .
1949 23 A Even to the celestial beings in the high heavens, the
shining, gracious glance of Padam is alone great and
abundant wealth.
1950 ம
ம ர .
 285

1950 10 H Those who have obtained the good fortune, the grace of
the jnani who has destroyed infatuation, will bathe in the
sorrow-free bliss of liberation.
1951
ம .
1951 28 W The foundation for all miseries is the impure vasana, the
belief that holds the body to be ‘I’.
1952
ரண ம .
1952 71 P The deluded existence of the body and the sense organs
will not perish except through a direct experience of
Vedanta.
1953 ண
ண ரண ம .
1953 32 I If mind-consciousness subsides into the source from which
it arose, the experience of being, absolute perfection, will
unite with you here and now.
1954 ரம
ர ம ம .
1955 ம ரண
மர .
1956 ம
மண .
1957 ர
ர ம .
 286

1958 ண
.
1959 ம ம
ம ம .
1960
.
1961 ம
ம ம .
1962 ம ம ம ர
.
1962 1 A Blissful Padam is that form of Siva who sports, assuming a
disguise and masking his truth.
1963 ரம
ம மண .
1964
.
1965 ம
.
1965 8 R Padam marvels: ‘How strange it is that the jiva is
bewildered by seeing its own reflection!’
1966 ரண ம
.
1966 9 R The reason for this is that it does not know its own nature
as the Self well enough to experience bliss.
1967 ண ர
ம .
 287

1967 92 X If they are enquired into and known, [it will be discovered
that] the innumerable feelings and emotions are not in the
least separate from the santa-rasa [the peaceful taste] of
the Self.
1968 ம
.
1968 50 J That which exists is only the present. Past and future are
encountered when the present is disregarded. They are
opposed to the present.
1969 ரம ம
ம ம ர .
1969 3 E Only consciousness abides as the supreme. The five
senses and the perceptions of the five senses, which are
not consciousness, are false deceptions.
1970 ம ர
ர .
1970 20 O You will lose your peace and your mind will grieve if you
put your trust in anyone other than God.
1971 ர ர ண
ம ண .
1971 77 F There is not the slightest difference between Siva, his
devotees and the Puranas that describe their greatness.
1972
ண ம .
1972 22 O Even if they render vast amounts of service to God, the
service of those who have no genuine love for him in their
 288

hearts is of no use.
1973 ண ண
ண ம ம .
1973 23 O The benefit obtained from service [to God] will only be
proportionate to the genuine love that mingles with that
service.
1974 ர ம ண
ம ம ம .
1974 29 X Unless one realises one’s non-dual real nature, the desire
and fear that are caused by delusion will not cease.
1975 ம ம ம ண ம
.
1975 8 X Though respect and honour are esteemed in the world,
realise in your heart that they are flawed, and disregard
them.
1976
ம ம .
1976 62 M Whatever else you may gain or lose, firmly establish peace
in your mind.
1977 ர ம ம
ர ம .
1977 89 C For the mind that has secured the life of the supreme
Sivam, Padam will banish the majesty of the reign of
earthly monarchs as though it were a wisp of straw.
1978 ரம
ண .
 289

1979 ம
ம .
1979 25 H Other than by hearing and knowing it from the lips of those
who have seen and known it, we know of no other ‘royal
road’ to realising jnana.
1980 ர
.
1980 28 H Therefore, approach a jnaniand, strengthened by the
knowledge that his is the fair form of the Lord himself,
conduct yourself accordingly.
1981
ர .
1982
ம ம .
1982 51 C The insurgent mind imagines that Padam, the reality, has
forsaken its real nature for the appearance of the world.
1983
.
1984 ம
ம ம .
1985 ர
.
1986 ம
.
1987 ர ம ர
ர ம .
 290

1988 ம
ம .
1988 21 M The excellence of peace, which is the clarity of
consciousness, is alone the greatness of intensely blissful
liberation.
1989 ம
ண .
1989 57 X When, in the first place, your mind has ceased to be under
your control, what is the point of speaking about the
inconsistent nature of others?
1990 ம ம ர
ம ம .
1990 33 S First root out the confusion in your own mind. Then, seeing
with the eye of jnana, know everything to be the one pure
consciousness.
1991
ம .
1992 ம ம
ம .
1993 ம
.
1993 50 C It is the extremely skilful Padam that, having manifested
everything that appears, remains as the foremost,
supreme witness.
1994 ர ம
ம ம .
 291

1995 ம
.
1996 ம
ம ம .
1997 ர ம
ம .
1997 31 C The hearts of true devotees that have been permeated by
the light of Padam will surge in the form of blissful
consciousness.
1998
ம .
1998 39 W In what way do lamentations benefit the jiva? The sensible
policy is to terminate the tyrannical insurgency of the mind.
1999 ரம ம
ண ர .
2000
ர .
2001
ர .
2002 ம ம
.
2003 ம
ர .
2004 ம ம
ம .
2005 ம ம ம
 292

ம ம .
2006 ம
ம ம .
2006 64 X To err is human, but to forgive others’ faults with love
flourishing in the heart is distinguished and godly
behaviour.
2007 ம
.
2007 81 A Padam confers all benefits on those noble-minded people
who think that everyone should attain joy.
2008 ரம ம
ம ர .
2008 62 X Those who desire to become the recipients of God’s grace
will not think harmful thoughts about anyone else.
2009 ம
ம ர .
2010
ர .
2011
ம ரம ம .
2012
ம .
2013
ர .
2014 மண ம ம மண
மண .
 293

2015 ர மம
.
2016 ம
ரம .
2017 மரம
மர .
2018 ம ர மண ர
ர .
2018 181 Y Padam gave me jnana as the distilled essence of the
sweet syrup, Tiruvachakam.
2019
.
2019 6 C Padam, one’s true nature, shines without becoming the
body as the fiery flame of jnana, the [real] import of ‘I’.
2020 ம
ம ர .
2020 48 J Those who are enjoying the excellent bliss of samadhi,
knowing their real nature, will not get deluded by what is
false and then seek objects perceived by the five senses.
2021 ம ம
.
2021 97 X What benefit do those who have lost their minds [to the
world] gain even if they obtain enormous wealth?
2022 ம ம
ம .
2023 ர ம ம
 294

ர மம ம .
2024 ம
ம .
2025 ர
ண .
2026 ம
ம ர .
2027
ர ம .
2028 ர
ம ம .
2029 ம
ம .
2030
ம ம .
2031 ர ர ண ர
ம ரம ம .
2031 26 A The effulgent, silent Padam destroys forgetfulness of the
Self, the mind, which is the taproot for the succession of
afflictions.
2032
ம ம .
2033 ண
ண .
2034 ம ம ம
.
 295

2034 6 Q What is termed grace is only the light of pure

consciousness that has the power to destroy completely
the delusion of ignorance.
2035 ர
ர .
2036
ம .
2037 ண ம
ண .
2038 ண
ம ம ம .
2038 18 W Those who through mental confusion perceive as real that
which is not real will suffer in their minds and be ruined.
2039 ம ம ண
ர .
2039 15 W Those who have in this world itself obtained true jnana in
their Heart, which is beyond the knowledge of the senses,
are immortals.
2040 ம ம
ம ம ம .
2040 115 K Except for those who can perform karma as yoga, for
everyone else karma will end up as moha [infatuation].
2041 ரம ம
ர .
2042
ம ம ம .
 296

2042 39 F Let the good and wise ones embrace as true tapas the
realisation of the truth in their Heart, and the steadfast
abidance as That.
2043 ம
ம .
2044 ம ம
ம .
2045 ம
ம .
2045 13 V The state of abiding as swarupa, which is the pure and
vast true consciousness, is an obligation that should be
firmly observed by all the beings in the world.
2046 ம ம
ம .
2047 ணர
.
2047 33 E To realise that you yourself are the Self, why do you
require any light other than being-consciousness, the
light of the Self?
2048
.
2049 ம ம
ம .
2050
.
2050 108 C Whoever one may be and whatever sadhana one may do,
 297

Padam will not shine except through the enquiry of

knowing one’s real nature in the Heart.
2051 ர ர ம
ம ம .
2052 ம
.
2053 ம
.
2054 ம
.
2055 ரம ம
.
2056 ம ம
ண .
2056 36 F Abiding in the neutral state of equilibrium is reaching and
abiding in the Heart through firm awareness of the Self,
which is the true jnana-swarupa.
2057 ம ம
.
2058 ம ண ம
ம ம ம .
2058 13 E Knowing consciousness is not different from knowing
reality. They are one and the same because reality is not
different from consciousness.
2059 ம ம
ம .
 298

2059 20 K Except in mauna, wherein delusion has been completely

cleared away, union with the Self is not possible for the
jiva.
2060 ண ண
ண .
2061 ரம
ம ம .
2061 2 M In the paramarthaswarupa,which is the space of grace,
bondage, which thrives on ignorance, is a defect of the
mind.
2062 ம
ண ம .
2063 ம
.
2064 ம ர
ம .
2065 மர
ம ம .
2066 ண
ண .
2067 ம ர
ம ம .
2068 ம
ம .
2068 4 T What a false pretence to say that this world, an
impermanent reflection consisting of sense perceptions, is
 299

real!
2069 ம
ம .
2069 79 C Like removing dirt with dirt, Padam whitens the impure and
dirty maya with the sublime light of beneficial maya.
2070 ம
ம ம .
2070 12 U Nothing happens except that which is divinely ordained.
Consequently, it is pointless for people [who want the
world to be different] to experience anxiety and to be
debilitated by distress.
2071 ம
ம .
2072 ம
ம .
2072 96 X Humility will destroy the powerful and difficult-to-vanquish
enemy [the ego] and will bestow on the jiva the great
fortune [of liberation].
2073 ர ம ம
மண ம .
2074 ம ம
ம .
2074 76 P Since purity of mind is indispensable for any kind of
spiritual practice, it possesses an eminence of the highest
order.
 300

2075
ம .
2076 ம
ர .
2077 ம ர ம ம
ம ம .
2077 13 K Only the unique truth of oneself can become the haven for
the jiva. Other than this, no other truth exists anywhere at
any time.
2078 ண ர
ம ம .
2079 ர ம ம ம
ர ர .
2080 ணம
ண .
2080 44 F Mind abiding in the Heart, free of thoughts, is pure bliss,
the jnana that is difficult to attain.
2081
.
2081 82 P The nature of thoughts that arise in the mind will be in
accordance with the old vasanas.
2082
.
2082 3 L That which abides everywhere and in all avasthas, that
consciousness alone is the truth.
2083 ண
 301

ம ம .
2084
ம மண ம .
2085
ம .
2086 ண
.
2087
.
2088 ம ம
ரம .
2089
ம ம .
2089 32 V Mere scholarship derived from copious learning, without
putting it into practice, will harm the well bing of the jiva.
2090
.
2090 68 A Not disdaining inferior creatures, Padam, caresses them
and protects them.
2091 ர
.
2092
ம ம .
2093 ம ம ம
ம ம .
2093 49 A Because Padam, the one Self, is devoid of mind, he exists
 302

without any company, in solitude, even in the midst of a

great crowd.
2094 ம ம ர
.
2094 29 I Do not struggle with the mind, regarding it as something
real. If you enquire within and know what it is, it will cease
to exist.
2095 ம
ர .
2095 20 W The afflictions experienced by the beings of the world do
not exist except in the outlook of those in whom enquiry is
absent.
2096 ம ர ம
.
2096 33 P Why, abandoning the Self, the supreme truth, do you dally
with that which is alien [to it]?
2097 ம
ண .
2098 ரம
ர ம .
2098 2 A Fair Padam, the unattainable supreme, took on the noble
vestments of the Guru to redeem this world
2099 ம
.
2100 ம ம ண
ம ம ம .
 303

2101 ம
.
2101 32 D The Self that is in the beginning and is in the end exists in
the intervening time also, as that which is.
2102
.
2102 43 D The light that exists when the appearance of the world and
body has ceased exists equally even when the world and
the body appear.
2103 ரம
ரம ம .
2103 28 K In the Atma-swarupa, the supreme, pramada is always a
complete folly for the jiva.
2104 ம ண ம
ம ம ம ர .
2104 36 E Those who do not possess in their hearts being-
consciousness, the real attainment, will lose their lives
and get ruined by infatuation for the false world.
2105 ர
ம .
2105 11 N Do not ruin yourself by repeatedly rising and subsiding as
the thinking ‘I’. Attain true life by abiding as the being ‘I’.
2106 ம
ம ம .
2106 29 F Thinking is imagination. The Heart, thought-free Atma-
swarupa, is the reality, pure consciousness.
 304

2107
ம .
2107 24 L Theturiya that pervades as the unique primal state when
the three avasthas of waking, sleep and dream end,
becoming false, is itself atita [the transcendental state].
2108 ம
ம ம ம .
2108 28 L The state in which firm jnana has been attained, in which
turiya has become atita, is puremauna.
2109 ம ம
.
2110 ரண
.
2110 27 W The mind, imagining a cause for the transcendent reality,
and growing weary, will be rewarded only with suffering.
2111
ம ண ர .
2111 57 H Those who are struggling hard every day to flourish in the
artificial life [of the world] have not thought about the
natural life [of jnana] that bestows true contentment.
2112 ம ம
ம மர .
2113 ர
ம .
2114 ம
ம .
 305

2114 29 M Except by remaining still [summa iruttal] by what great

tapas can the Atma-swarupabe attained in the Heart?
2115
ம ரம .
2115 7 P Any effort to reach reality, thinking it to be different from
oneself, will cause the non-dual experience, wherein one
abides as reality, to go extremely far away.
2116 ம
ம ம .
2116 128 Y Grace-Padam seized my mind, like a great fiend who
would not let go its grip, and destroyed it, transforming it
into its own deathless form.
2117 ம
ம .
2117 15 V The vision of mere being, the Atma-swarupa that shines as
a result of the enquiry [‘Who am I?’], is, out of all sacrificial
offerings, the foremost and most eminent one.
2118 ரம
ரம ம .
2119 ம ண
ம
ண .
2119 82 Y Padam gave me the emotion that makes my body soften
and melt every time I think of the true, cool grace that it
bestowed on me.
 306

2120 ம ரம
ம .
2121 ம
ம .
2121 72 Y Coming in the form of the Guru and infusing the beautiful
light of grace, golden Padam [Bhagavan] revealed the
grandeur of divine Padam [the Self] in my Heart.
2122 ர ம
ம .
2122 41 F The benefit of true tapas, free from illusory appearances,
is a Heart that remains uninterruptedly and perpetually full
of the true life that abides as consciousness.
2123 ர ர ம
ர .
2124 ர ம ம
.
2125 ம ர ம ர
ம ரம .
2125 58 P If everything is perceived as the one consciousness alone,
there will not be even the tiniest amount of yearning in
your mind.
2126 ம ம
ம ம ம .
2126 19 Q Forgetting the lofty purpose of coming [to the Sadguru]
and developing an obsession for the non-Self is a
deception brought about by immaturity in those who are
 307

dull-minded.
2127
ண .
2127 111 C Padam, the perfect first cause, cannot be gained in full
measure unless the ego, the counter- feit consciousness,
is destroyed.
2128
ம .
2128 99 K If the experience of the Self merges with you, the base
delusion of ‘I’ and ‘mine’ will be dead.
2129 ண ம
.
2129 23 K The experience of Atmajnana, the realisation that one is
bodiless, is the liberation of the jiva who regarded himself
as the body.
2130 ம ர
.
2130 58 E As consciousness is the real nature of Siva, only enquiry
into consciousness is the true worship of Siva.
2131 ர ம
ர ம .
2131 8 D The weeping of those who come to this world-stage, who
play their role and depart, is due to poverty, a lack of
jnana.
2132 ம ம ண
.
 308

2133 ர ம ம
ர ம .
2134 ம ம ம
.
2135
ம .
2136 ம ம
ம ம .
2137 மர
ம ம .
2137 8 I The mind that dishonours consciousness [by ignoring it]
will be whirled around in a world of falsity and, as a
consequence, will become confused.
2138
.
2138 64 P A mind that runs after pleasure through the five senses,
while squashing her Lord in the Heart, is an unchaste
woman.
2139 ர
ம .
2140
ம .
2141
.
2141 23 T She [Sakti] does not exist apart from Him [Siva]; and
likewise, He does not exist apart from Her.
 309

2142
.
2142 24 T Padam, speaking the truth, warns: To separate Him and
Her from each other is wrong.
2143 ம
ம .
2143 29 T Only by realising that the real nature of sakti [the mind] is
Sivam, is the most eminent state of being attained.
2144 ம ர
ண .
2144 41 P Instead of merging without thought as That, why do you
repeatedly think, like a mantra, ‘I am That,’ and get
fatigued?
2145
ர ம .
2146
ம .
2147 ம ண
ம ம .
2147 10 C Padam is the form of the true Self, existing so firmly that it
can neither be lost nor gained.
2148 ம ரம
ம ம ர .
2148 48 I Know that the one direct path [vichara] that eliminates the
despicable pramada is the means to destroy the mind.
2149
 310

ம .
2149 8 Y Padam, most bounteous in his grace, granted that I should
speak in praise of nothing else whatsoever, save his glory
alone.
2150
ம ம ம .
2150 10 Y Though I was unfit to speak of his glory, Padam enabled
me to praise his majesty with my own mean intellect.
2151 ம
ம ம .
2151 86 D Through forgetfulness the villainous mind will throw away
the Self, that which is, and will get agitated.
2152 ம
ம .
2153 ம
ம ம ம .
2153 90 C For those whose thoughts have been merged and
transmuted into love as they chant ‘Siva, Siva,’ Padam,
the truth, will shine so that they want for nothing more.
2154 ம
ம .
2154 67 F Mauna jnana, true knowledge of God, is only one. It is
only in the knowledge of objects that there are many
differences.
2155 ம
ம .
 311

2155 156 Y Padam is the felicitous state of the Self, whose form is
consciousness, that flourishes within my Heart in such a
way that there is not the minutest trace of any thought that
is foreign to it.
2156 ரம ம
ம ம ம .
2156 9 D Jnana, the supreme reality, is the truth of the four-fold
objectives – dharma, artha, kama and moksha – that are
the sanctioned goals of human beings.Here jnana is the
true dharma, the true artha, the true kama and the true
moksha.
2157 ம ர
ம .
2157 83 C Padam, the attainment of true jnana, has become worthy
of being desired even by those who are accomplished
yogis because of the greatness of its capacity [to grant]
salvation.
2158 ர
.
2159 ம ர ர
ம ர ம .
2160 ர ம
ண .
2160 34 D Going and coming only exist in the mind. They do not exist
in the Self, consciousness of being.
 312

2161 ம ம ம ம
.
2161 34 S ‘The vision of reality’, ‘knowledge of reality’, ‘becoming
reality’ – all these denote unflagging abidance as Atma-
swarupa, the reality.
2162 ம ம ம
ம ம .
2163 ண ம
ண ர .
2163 56 H A brahmin is one who has a heart that possesses the true
jnana experience and cool compassion in his mind.
2164 ர
ம .
2165 ம
மர ர .
2166 ம ம ம ம
ர .
2167 ம
ம .
2168 ம ம ம
.
2168 5 L The confusing waking and dream states do not appear
except when one gets immersed in the stupor of
ignorance.
2169 ம ம
ம .
 313

2170
.
2170 203 Y Just like Sakti delighting in Siva, Padam caused my mind
to immerse itself in being-consciousness.
2171 ம ம ம ம ரம
ம .
2172 ர ர
ர ம ர .
2173 ம
.
2174
ம .
2175 ம ர ம
ம ம .
2175 205 Y Padam is mauna, the beingness of Siva that unites with
my Heart’s inner character through its own sweet nature,
like milk mixed with honey.
2176 ம ம
ம .
2176 60 O The one-short-of-ten types of devotion are graduated
steps for the experience of the non-dual reality.
2177 மண ம
ம ம ம .
2177 20 Q Regarding the marriage ceremony itself as the true state of
married, conjugal bliss is an erroneous notion that [just
shows] immaturity.
 314

2178 ம ம
ம ம ரணம .
2179 ம
ண ம ரம .
2179 132 Y Padam, the truth, the supreme, shines in my life as
spotlessly pure consciousness such that worldly bondage,
the condition of being a jiva,is annihilated.
2180 ண ர ண
ண .
2180 8 A When he is seen [properly], Padam remains merged as
the impartial sun of benevolent grace, but people of the
world needlessly slander him as being hard-hearted.
2181 ம ர
ர ம .
2181 45 C Padam is the Self Supreme, the perfect truth. Activity is
possible only at the conceptual level.
2182 ண ம
.
2183 ர ம
ம ம .
2184 ம
ம ம ம .
2184 16 M Even the desire for liberation is the work of delusion.
Therefore, remain still [summa iru].
2185 ர
ம .
 315

2186 ம
ம .
2186 12 C Padam’s abode is the Heart that shines, pervading the
whole world with its light.
2187
ம ம .
2188 ம
.
2189 ம
.
2189 59 X To go looking for imperfections is the fault of the twisted
mind since one’s real nature flourishes as the fullness of
consciousness.
2190
ண ம ம .
2190 7 E Only consciousness is the life of the Self. The life
associated with forms and attributes, which are defective,
is the play of delusion.
2191 ம
ம ம .
2192 ர ம
ண .
2193 ம ரம
ம .
2194 ம
ண .
 316

2194 9 Q Only the bestowal of tranquillity of mind is God’s grace, not

the fulfilment of what one desires.
2195 ம
ர ம .
2196 ம ர ம
.
2197 ர
ம ம .
2198 ர
ம .
2199 ர ர
ம ர ம ம ர .
2200 ண
.
2201 ர
.
2201 13 H Attachment to the mischievous and harmful ego is bad
association [dussanga]. Satsang, which destroys that
attachment, is abiding as the Self, the ‘I am’.
2202
ண .
2202 15 O Possessing a being-consciousness that acts without any
desire or opinion of its own is rejoicing in the divine will.
2203 ம ம
.
2204 ம
 317

ம .
2205
.
2205 8 M The origin of the concepts of bondage and liberation is in
the ego, the deception that is the cause of the pairs of
opposites.
2206 ம
ண ம .
2207 ம ம
ம ர ம .
2208
ம ம ம .
2209 ம
ம ண ம .
2210
ர .
2210 94 Y Padam, the supreme reality, the wealth of grace, attracted
and kept me at his side so that I am benevolently
redeemed in this birth.
2211 ம ர
.
2211 34 K As long as the ego exists, how can one see, with a
ramifying mind, the truth of oneself?
2212 ர ம
ர .
 318

2212 50 D The reality that is non-dual and which is one’s own nature
is not compatible with the objectifying consciousness that
has become two.
2213 ம ம
.
2213 40 P For those who are attempting to know their real nature, the
pure consciousness, through the grace of Bhagavan, the
method of pranayama [breath control] is a deluding
attachment.
2214
ம .
2214 8 Q Firmly attaining the meditative experience [of the Self] in
the mind, with nothing obstructing it, is the life of grace.
2215 ம
ம .
2215 220 Y Padam established my mind in the tapas of true jnana,
wherein the mind disports itself within Sivam.
2216 ம
.
2216 98 Y Padam shines within my Heart, making it melt at the true
love of its coming as the grace-bestowing Guru.
2217
ம .
2217 66 A Padam has the righteousness of not interfering even
slightly in divinely ordained events, which themselves do
not deviate from righteousness.
 319

2218 ம ம ம
ண ர .
2219 ம
.
2219 34 H Before the self-effulgent attainment of Siva jnana, all other
siddhis will slip away, being defective.
2220 ம
.
2220 107 X Reversals of fortune in outer life come only to turn one
within towards the Self.
2221 ம ர ம ம
ம .
2221 25 M Supreme liberation will shine as Atma-swarupa if one
remains still.
2222 ம ம
ம .
2223 ர
ர .
2224 ம
ம .
2225
.
2225 40 X By indulging in improper conduct the jiva will swelter and
suffer in the burgeoning fire of sordid sense objects.
2226 ர ர ம
ர .
 320

2226 68 F Only he who dwells in the resplendent residence

[parandama] as God [paradevata] is a paradesi..
2227 ம ம ண
ம .
2227 87 Y Through his grace-filled glance, golden, bewitching Padam
destroyed my infatuation with the ego-mind, scooping me
up and consuming me with relish.
2228 ம ம
ம .
2228 32 X The modern ‘civilised’ behaviour of covering a deceitful
heart with sweet and seductive words is very fine, very fine
indeed!
2229 ம
ர ர .
2229 23 G Some wicked people conceal deceit in their heart through
their dress and their external conduct and pose as great
jnanis.
2230 ம
ம ண .
2230 43 P The truth of one’s real nature – which remains alone in the
Heart without being known by the intellect – cannot be
realised by keenness of intellect alone.
2231 ம
.
2231 25 Q Those fickle-minded people who have not done any
sadhana before cannot gain a clear understanding from
 321

instructions alone.
2232 ர ம
.
2233 ம
ம ம .
2233 12 X Self-praise, an enemy posing as a friend, will delude one
and push one into a dark pit from which it will be difficult to
escape.
2234 ம ம
ம ம .
2234 13 X An even more disgraceful fault than feeling pride by
speaking in praise of oneself is gossiping about the minor
defects of others.
2235 ம ண
ம .
2235 14 V All the various sadhanas of the many religions bow to the
jnana-samadhi, abidance in Atma-swarupa, saying, ‘You
are our refuge’.
2236 ம ம ம ம
ம மர .
2237
.
2238
.
2238 16 D From time immemorial you have been existing only as
That which you are struggling hard to know.
 322

2239 ண ண ண ண ண
ண ண .
2239 11 J It is not possible to see the eye with the eye. [In the same
way] it is not possible to see the Self with suttarivu.
2240 ம
ம .
2240 33 M Being still is the experience of swarupajnana. Whatever is
perceived by the senses is a false, illusory appearance.
2241 ர ம
ர ர .
2242 ம ர ம
.
2242 18 Q For those people whose minds are withered and deluded,
the attainment of a total absence of sankalpas [thoughts
or intentions] is impossible.
2243 ர ம
.
2243 3 R Theories of creation have been mentioned in the sastras
only for those who, forgetting themselves, get bewildered
by seeing creation.
2244 ர
.
2244 1 R Because of the differences in the nature of those who
perceive creation, many differences have accumulated in
the theories of creation that have been given in the
sastras.
 323

2245 ம மம
.
2245 21 H Only knowledge of reality is identical in all jnanis. All other
things will be of many different natures.
2246 ர ண
ம .
2247
.
2248
ம .
2248 63 P Only consciousness is the perfect reality. All senses and
their perceptions, which are not consciousness, are the
ignoble imperfections of the false mind.
2249
ம ம .
2249 11 K Until the jiva knows that its own essential nature is
matchless bliss, it will, like the musk deer, be confused.
2250 மம
மம ம .
2250 16 V Swadharma [one’s own duty] is abidance in the pure Self
only. All other [perceived] duties are worthless.
2251 ம ம ம ம
ர .
2252 ம
.
2253
 324

ம .
2253 16 B Why do you still retain this attachment to the mental
concepts of ‘I’ and ‘mine’ when, on that day, you had
offered up all those things to me, avowing them to be
mine?
2254 ம
ம .
2254 79 D Through a longing for the swarupa that waxes more and
more as abundant bliss, infatuation for the false world will
slip away.
2255 ம ம
.
2255 59 P The proliferation of desires in life results from the spread of
worldly attachments, which is in turn the devastating
consequence of forgetting one’s true nature.
2256
ம .
2256 131 D The true bliss of tranquillity does not exist in any state
except in the state of the Self, which forever exists and
shines as the very form of bliss.
2257 ண ம ம
ண ம ரண ம .
2257 23 C Padam, the perfect treasure of true jnana, is the truth that
cannot be known by the false manliness, the ego that
arrogantly cavorts about.
 325

2258
.
2258 48 C The extremely wonderful Padam performs all activities just
like the mind does, without swerving from its nature as
consciousness.
2259 ம
ண .
2259 51 O Until one knows consciousness, it is not possible for
anyone to know the nature of devotion, the relationship
with true love.
2260 ம ம
ம ண .
2260 50 E In a heart that has not attained tranquillity of
consciousness, the experience of the Self, the ambrosia
of consciousness, cannot exist.
2261 ண ம ம
ண .
2261 30 M It will be impossible to merge with the feet of Lord
Sonachala [Arunachala], unless one remains still, with the
mind consumed and annihilated.
2262
ண .
2262 74 F The extremely pure clarity of Siva-experience exists in the
thought-free consciousness that is present in the Heart.
2263 ம
.
 326

2263 39 O Perform japa in your heart with true love until it becomes
ajapa.
2264 ணம
ணம .
2264 85 K The delusive life of [living in] the body and the world is the
product of the ‘I’ sense that cherishes the body, which is
just a corpse.
2265 ம
ம ரம .
2266 ம
.
2266 6 W That which makes the deathless Self appear as something
that dies is the ego that regards the perishable body as ‘I’.
2267 ண
ம ம ம .
2267 22 L In the glorious state wherein the mind has died, even deep
sleep will become God-consciousness.
2268 ம
ம ம .
2268 119 K The notion of duties that need to be done [kartavya] will
not cease as long as the sense of doership [kartrutva]
exists in the heart.
2269 ம
ம ம .
2270 ம
ம ர .
 327

2270 116 Y Padam, [despite] remaining as the swarupa, the bliss of

supreme liberation, hungrily consumed true devotees as if
he were the powerful Yama.
2271 ண ர
ண ம ர .
2271 117 Y When Padam adopted and swallowed my dear soul, it was
as if a great, ambrosial spring of water, which gives
satisfaction when drunk, itself became thirsty.
2272 ம
.
2272 9 F It is the mind that is diminished when there is a feeling of
deficiency. In the fullness of mauna, there is only
consciousness, but no thoughts.
2273 ர ம
ர ம ர .
2273 55 H Only those who, as enquirers, have realised their true
nature shining within their hearts, are brahmins,
possessors of jnana.
2274
ம .
2274 5 R Manifestation of ancient vasanas is creation. Destruction
of vasanas is the end of creation.
2275 ம
ம .
2276 ர
ர .
 328

2277 ம
ண ரம .
2277 57 Y ‘When I have taken on your responsibilities, what is lacking
for you?’ Speaking in this way, Padam embraces me in the
Heart in eternal rejoicing.
2278
ம ண .
2279 ர
ம ம .
2279 16 Y Padam, grace, delighted even in the insane babbling of a
madman such as I, as though it were an exposition of the
essence of the wisdom of Vedanta.
2280 ர ம ர
ம ம ம .
2280 46 N Through jnanavichara, diving within enquiring ‘Who am I?’,
the delusion of attachment and the I-am-the-body idea will
be destroyed.
2281 ம ம
ம ர ரம .
2282 ர ம ர ம
ர ம .
2282 60 E The world has as its unmatched and tightly held support
the consciousness, the supreme, which shines without
needing to hold on to any support.
2283 ம ண ம
ம .
 329

2283 15 T This false world vision will exist only until one enquires
within and realises the reality as it is.
2284 ம
ம .
2285 ம ம ம
.
2286 ம ம ம
.
2287 ம ம
ம ம ம ம .
2287 8 J It is because of the infatuation with objective knowledge
that the splendour of the boundless Self appears to be a
void.
2288 ண
ம .
2289 ம
ம .
2290 ண ம
ண .
2290 75 P In a mind in which divine consciousness holds sway, the
feeling of infatuation for the sordid enjoyments of the
senses, which arises in the false, will cease to be.
2291
ம ண .
2291 60 H In this world appearance that shines as many differences,
what the true jnani relishes is the light of consciousness.
 330

2292 ம
.
2292 84 X In relationships with the world, any attitude other than
indifference [udaseena] will only lead to suffering.
2293 ம ம
.
2294 ம
ம ம .
2294 10 D Jnana, the Self with which one should merge, is the
complete cessation of the addiction of the mind towards
the non-Self.
2295 ம ம
ம .
2295 36 H Describing through [his] siddhis the realised state of a
jnani, which surges, transcending the mind, is a delusion
of the mind.
2296 ம
ம ம ர ம .
2296 2 X Excepting jnana siddhi, all the many other siddhis are
merely concepts of the mind.
2297 ம ம ண
ம .
2297 93 K The disappearance of the I-am-the-body notion, the wrong
understanding that causes infatuation, is the experience of
the Atma-swarupa.
 331

2298
ம .
2298 104 K Renunciation, glorious and immaculate, is the total
extirpation of the impure ego mind.
2299
.
2299 57 D None of the defects arising through upadhis inhere in the
lofty purity of that consciousness which is the Self.
2300 ண ம ர
.
2300 34 E Rather than remaining still, as being-consciousness, why
do you sprout forth as ‘I’ and suffer miserably?
2301
ம .
2301 86 P The felicitous state of immovable peace that never falters
will be attainable only to those who have destroyed the
ancient multitude of vasanas, putting an end to all
attachment.
2302 ம ண ம
ம .
2302 97 D Though one may gain any amount of greatness in worldly
life, there is no peace except through turning towards the
Self [ahamukham].
2303
ம ம ர ம ர .
2303 30 P Those deluded ones who do not forsake that which is alien
 332

[to the Self] and who do not cleave to their own

consciousness’ form will become frenzied and be lost.
2304
ம ண ம .
2304 98 D What is termed ‘being turned towards the Self’
[ahamukham] is the state in which the mind, abandoning
sense objects, which are alien [to the Self], shines as
pure, unalloyed consciousness.
2305 ம ம ம
ம ர .
2306 ர
.
2307
ண ம .
2307 20 H Though a jnani may sometimes behave like a madman in
the world, he will always be remembering his real nature,
consciousness.
2308 ர
.
2308 34 Y Hearing my call ‘Save me!’, Padam, saying ‘What’s the
problem?’ took pity on me and came down and governed
me with relish, becoming my father who gave me birth in
jnana.
2309 ம
ர .
2310 மர ண
 333

ம .
2311 ம ம
.
2311 71 C By virtue of the greatness of Atma-swarupa, which
transcends the mind, Padam shines without any kind of
do’s and don’ts.
2312 ம ர ண ம ம
ம ர ண ம .
2312 73 C Religious observances are entirely concerned with the
mind alone. The ever-silent Padam is always free from
such religious practices.
2313 ம ம ம
ம ம ம .
2313 70 C The gracious Padam, the great silence, swallows the mind,
conquering all the religions that exist as a consequence of
mind.
2314 ண ம ண
ண .
2314 49 O Consciousness alone is the experience of true love.
Sensory experiences, which are not consciousness, are
only a spurious semblance of that love.
2315 ம
.
2315 52 F That which has the right to be loved is one’s Atma-
swarupa, the supremely blissful entity that is the state of
God.
 334

2316
ம .
2316 53 O Because the Selfhas bliss as its nature, love towards the
Self exists in the jiva as its very nature.
2317 ம ர
ம .
2317 34 O Unless the hard mind softens, melts and dissolves, what
benefit will chanting [of devotional texts] bestow on the
jiva?
2318 ம ம
ம .
2318 92 D The agitation of the mind that is associated with pramada
will be destroyed by the mental attitude that regards all
actions as being those of Siva.
2319
ம ம .
2320 ம ம
.
2321
ம .
2321 72 A Dwelling for long aeons upon this earth, Padam bestows
on individual souls the longing for true jnana, which
establishes them in the state of liberation.
2322 ம ம
ர .
2323 ண ம ர
 335

ர .
2323 112 Y Padam, the state of the Self, remained as a bright
effulgence, consuming my soul in its fire, so that the
giddying infatuation, objective consciousness, was
destroyed.
2324 ம ம ம
ம ம .
2325 ம ர
ம ம .
2326 ம ம
ம .
2327 ம ம ம
.
2328
ம ம .
2328 28 M The wonderful meaning of the one supreme word [summa
iru] is to know and rest in the Atma-swarupa through the
enquiry ‘Who am I?’
2329 ம ம
ம ரம ம .
2329 36 I Upon the destruction of the mind, the appearance of the
world that adheres to you in the state of harmful delusion
will stand illustrious as pure consciousness.
2330 ரம
ர .
2330 45 H Associating with the world in a harmonious way,
 336

householders will conduct themselves from the secure

viewpoint of their own Self-nature.
2331 ம ர
ர ம ம ம .
2331 6 S Through that true effulgent light, which is the knowledge of
the Self, the world will be entirely eclipsed, becoming pure
consciousness.
2332 ம
ண ம .
2332 70 F To call him ‘The Three-Eyed One who bears the three
radiant entities [sun, moon and fire]’, is insulting to Sivam,
whose nature is pure consciousness.
2333 மம
ம .
2333 21 S In Sivam, the eye that is fully open as pure consciousness,
a second kind of eyesight cannot exist.
2334
ண ம .
2334 22 S If the eye is the eye of the light of truth, then, to see that
eye, another eye will not be necessary.
2335
.
2335 46 I Unless the mind is destroyed, it is not possible to attain the
fortune of clarity, the life of living in God’s grace.
2336 ம ம
ம ம .
 337

2337 ம
ர .
2337 42 H In the natural life in which both inner and outer have
become harmonious, worldly life and godly life will become
one.
2338 ம
ம .
2338 93 F Only the life in which inner and outer are harmonised will
dam up and store the clear light of Siva-jnana.
2339 ண ம ர
ண ம ம .
2339 87 F The flood of supreme Sivam will flow into and merge with a
submissive mind, putting out the fire of mental anguish.
2340 ம ண
ண ண .
2341 ம ம
ம ம .
2341 52 P A heart in which the kamyabuddhi [a mind that desires
particular results] has departed and which possesses the
auspicious and excellent nishkamyabuddhi [a mind that
lacks desires for results] will be the home of bliss.
2342
ர ம .
2342 48 K A life in which the ego-ghost, which possesses desire and
attachment, dances is a desolate hell of corruption and
ruin.
 338

2343 ர
ம ம .
2344 ண
ம .
2345 ம
.
2345 213 Y Padam is in harmony with my every word, my every deed,
with every thought I think.
2346 ரண ம
.
2346 8 O Since surrender to God, which bestows eminence on the
jiva, is something that ought to be done, one should not
waste time by neglecting to do it.
2347 ண
.
2348 ம
ம ர ர ம .
2349
ர .
2350 ர ர ம
ர ர .
2351
.
2352 ம ம
ம ம ம .
2352 10 P The foremost of all sadhanas is silence of the mind; this is
 339

what true devotees should practise.

2353
ம ம .
2354 ம
ம .
2355 ர ம
ம ர .
2356 மண
ம .
2357 ர
ம ம ர .
2358 ம ம
ம ம .
2359 ம ம ர
ம .
2359 40 V What can be accomplished by intellectual mastery, which
overcomes opponents through clever arguments, humbling
them and preventing them from opening their mouths?
2360 ம ம ம ம
ம .
2360 61 P By destroying the concepts of the mind, the desires that
accumulate in worldly life – a life that is unnatural and born
out of delusion – will be destroyed.
2361 ம
ம ம .
2361 26 J So long as you are confused, regarding yourself as the
 340

knower, you are not [experiencing] the truth of the [real]

nature of the knower.
2362 ம
ம .
2363 ம ம ம
ம ம .
2363 182 Y Padam gave me this true knowledge: ‘In the splendour of
true jnana all the glory of scientific knowledge becomes
ignorance.’
2364 ம
ம ண .

2364 210 Y Padam bestowed on me the true realisation that the

reality, which from time immemorial had appeared to be
different from me, had always been one with me.
2365 ம
ர .
2365 77 A It is the dancer Padam who, naturally established in the
contemplative state of realisation wherein the Self is firmly
embraced, performs all worldly activities well.
2366 ண
ம ம ம .
2366 75 F The realisation of the Self, pure consciousness of being, is
the state of Sivahood, free from the mind-impurity.
2367 ம
.

2368 ர ம
 341

ம .
2368 48 N Seeking knowledge of the Self through the enquiry ‘Who
am I?’ is the perfect medicinal herb for all ailments.
2369
ம .
2369 49 N The medicinal herb, vichara, will attack and destroy all the
different diseases [that stem from] the original disease
[ego].
2370 ம
ம ரணம .
2371 ம
.
2372
ம .
2373 ம
ம ம .
2374 ம
ம ம ம .
2374 45 P Declaring that everything is the Self is only the repetition of
the deluded view of the ego that perceives everything.
2375 ம
ம .
2375 5 J That objective awareness which adheres to you, appearing
to be distinct from consciousness, Atma-swarupa, is a
deception.
 342

2376
ரம .
2377 ம ம
ர ண ம .
2377 109 C Padam, the nature of mauna, can only be experienced in
the pure tranquillity where there is neither remembering
nor forgetting, and not by the rising, objectifying
consciousness.
2378 ம
ம ம .
2378 21 O It is joyful to move around, feeling happily surrendered to
whatever the grace of the Lord prompts us to do.
2379 ண
ம .
2380 ர
ண .
2381 ம ம
.
2382 ம ம
.
2382 16 W People lamenting and crying over the deaths of others is
merely a reflection crying over the disappearance of a
reflection.
2383 ம
.
2383 54 O Unless one loves the Self as one’s own swarupa, it is
 343

impossible to abide as one really is in the Heart.

2384 ம ம ண ம
ம .
2384 5 K None of the adherents of the [different] faiths can explain
how the delusion of association with the mind has arisen
for the jiva.
2385 ம ம
.
2385 50 P Those ignorant people who are itching with the desire for
this illusory life are whirling in the life of the cremation
ground.
2386
.
2387
ம .
2387 95 D Stop seeking the path that leads you to the forest,
abandoning your home. A better course of action is to
reverse [the] direction [of your search], turning your
attention inwards.
2388 ம
ம ம .
2388 73 D The life of those deluded ones who doubt even their own
swarupa is completely illusory.
2389 ரணம ம
மரண மர .
2389 2 O To attain the flourishing immortal life in which death is no
 344

more, there is no means other than surrender.

2390 ம ர
ம ம .
2391 ம ரம ம
ம .
2392
.
2392 4 Q The ego can only be destroyed by the power of grace, not
by the dark, perverted knowledge [suttarivu].
2393 ம
.
2394 ம ம
ம .
2394 35 P What can the mind, which knows only the non-Self, do to
know the nature of the Atma-swarupa?
2395 ம
ம ர ம .
2395 20 V The true love of the Vedas, the mother who declares your
real nature to be ‘You are That’, is the bridge for you [to
cross samsara].
2396 ர
ம .
2396 80 A Abiding Padam bears on his head, as though it is his fate,
the burden present in the hearts of those who have
sought refuge in him.
 345

2397 மண ம ண
மண ர .
2398
ம .
2398 49 J For those who are enjoying in their Heart the bliss of
swarupa, which is free from anxiety, there is nothing
enjoyable in the objects perceived by the five senses.
2399 ம ம ம
.
2399 26 M Through his gentle smile, radiant Padam joyfully declares:
‘Why this distress? Be happy by just remaining still.’
2400 ண ம
ண ம ம .
2400 3 X That which is termed omniscience is associated with
delusion because in reality no kind of objectified knowing
exists.
2401 ம
ம .
2401 26 Q Except for those who have completed everything and who
have a mind that is free from desires, remaining still
[summa iruttal] is not easy.
2402 ம ம
ண ர .
2402 11 H They are meritorious ones who have obtained association
with jnanis, who enjoy bliss by remaining still as pure
consciousness in the Heart.
 346

2403 ண
ம .
2403 121 C Padam, whose nature is transcendental peace, comes
only within the grasp of a conscious- ness that has melted,
but it will subtly evade a mind that indulges in disputation.
2404
ம ம .
2405 ம
.
2405 9 M It is because the mind, the vain ego, is habituated to the
thought of bondage that enthusiastic efforts to attain
liberation arise.
2406 ம ம ம
ம ர ம ர .
2407 ர ம
.
2408 ர ம ர
ம ண .
2408 24 G If one takes those who are fake jnanis to be genuine jnanis
and suffers, this is merely the work of one’s deluding
prarabdha.(‘Deluding prarabdha’ in this context means
immaturity.)
2409 ம
.
2409 129 Y Padam shattered and threw away my mind so that it
became the vast expanse, with not even the slightest
 347

scope for darkness.

2410 ம ம
ம ம மண .
2411 ரம
ம .
2411 185 Y In no time at all, Padam revealed within me the secrets of
the Vedas, whose lofty goal is grace, impossible to know
[with the mind].
2412 ர ம
ர ம ர .
2412 6 D Padam says: ‘To call the truth of the Self, which is natural
to everyone, a mystery is a great joke.
2413 ம
ம ம .
2413 4 D Knowledge and ignorance can only pertain to objects, the
non-Self. They are not appropriate to the Self, whose form
is pure consciousness.
2414 ம
ரம .
2415 ண ண
ம ண ம .
2415 117 K The sense of responsibility, a false feeling, does not exist
in the true state of realisation of the Self.
2416 ண ம
.
2416 118 K When this ego-based sense of responsibility is destroyed,
 348

the bliss of the Self will surge and overflow.

2417
ம .
2418 ம ண ம
ம ம .
2418 138 D In those ignoble and ignorant people who wander in the
ways of the illusory mind, the feeling of true bliss does not
exist in any degree whatsoever.
2419 ம ம
ர .
2414 10 I Those who revel in drinking the milk of the mind [indulging
in fancies] will not have the wisdom to drink the milk of
grace-bestowing Nandini. (Nandini is a celestial cow, a
divine being. In this analogy she signifies the Self.)
2420 ம
ம .
2421 ர ம
.
2422 ம
ம .
2423 ம
ம ம .
2424 ரம
ரம ம .
2425 ண
ர .
 349

2425 100 D Attaining unceasing abidance is the merging of

consciousness with the indestructible supreme.
2426 ம ண
ம ம .
2426 24 K For the jiva who has realised the truth, that truth itself will
help in uniting it with liberation.
2427
ம ம .
2428 ம
.
2428 142 Y Padam, the Self, remains established within my Heart, as
clear as a glorious mountain standing against the open
sky.
2429 ம
.
2429 5 H If the mere existence of the maunajnanis who have
swallowed the mind is service to God, what else is there
[for them] to do?
2430 ம ண
ம .
2430 108 Y In order that I should not pine, thinking of bliss, the golden
Padam caused bliss to blaze forth as my own nature.
2431
ம ம .
2431 54 D In the intellect of one who has clearly known himself to be
consciousness there is no other thing to associate with.
 350

2432 ம ம
ம ம ம .
2432 38 M Mauna, which shines alone as consciousness of being,
possesses the glory of being the highest and most potent
tapas.
2433 ர
.
2433 13 Y To make clear everything that I write in a babbling way,
Padam graciously and thoroughly corrects [me].
2434 ண
ம .
2434 30 Q Those very few who realise the Self through daivagathi
and get redeemed have minds that are fully mature.
2435
ம .
2435 184 Y The moment that the darkness of the false disappeared,
radiant Padam shone forth within my intellect [buddhi] as
my true form.
2436 ம
ம ம .
2436 31 M By shining motionlessly, which is meditation on the Self, all
manner of excellent benefits accrue.
2437
ம ம .
2437 24 D What is that one thing that nobody has the power to reject
or accept? That one thing is the Atma-swarupa, Padam.
 351

2438 ம
.
2438 162 Y Padam conferred upon [me] the realisation: ‘You are that
which remains when all else has been rejected as “not
this, not this”.’
2439 ர ம ண ண ர ம
ர ம .
2439 47 A Padam will bear upon his own head the accumulated
burdens of those who have performed the great offering
[of giving up the mind].
2440 ர ம
ர .
2441 ம ர
ம ம .
2442 ம ம ம
.
2442 32 O Only the annihilation of mind that results from the
destruction of vasanas is proper, unceasing worship of
Siva-Padam.
2443 ம ம
.
2443 28 S Injnana drishti there is only jnana swarupa. Since there is
nothing other than this to be seen, this is Padam, the
expanse [of consciousness].
2444 ம ண
.
 352

2445 ம
ர .
2446 ர
ர .
2446 63 A Padam possesses the wondrous, extraordinary power of
bringing delight to his devotees through his gentle,
laughing smile.
2447 ம
ம ம .
2447 62 C In the Self, Padam, whose nature is the true jnana that
[merely] exists and shines, association with the mind, the
intellect and all the rest is totally absent.
2448 ம
ம .
2448 63 C Though Padam exists merged with the mind, not even the
name ‘mind’ is present in it.
2449 ம ம
ம ம .
2449 6 O That which constitutes offering [oneself] up to the Self is
living the life that shines, free of the false delusive mind,
known as ‘I’.
2450
ம .
2451
ம ம .
2451 100 C Padam is the expanse of grace, the truth, the excellence of
 353

ajata that is realised in the hearts of those who are

eminent in sahajanishta, one’s own true
experience.Ajatameans ‘non-creation’. It is a philosophical
or experiential standpoint that declares or knows that
neither the physical world nor the jivasin it have ever been
created. When one is established in one’s true state, one
knows the truth of ajataby direct experience. Such a one
is sahajanishta, one who is established in the natural state
of the Self.
2452 ரம ம ம
ரம ர .
2452 92 C Padam torments the jivathrough pramada, which makes it
forget its real and excellent nature and pay attention to
that which is alien [to the Self].(Pramadais a term that will
appear many times in Padamalai. It denotes forgetfulness
or inattentiveness, and more specifically, forgetfulness of
the Self. Bhagavan taught that we are all aware of the Self
all the time, but we somehow lose this knowledge by
permanently keeping our attention on the activities of the
mind, the body and the world.
2453
ம ம .
2453 72 X Not doing the things that should be done, and doing the
things that should not be done – these are errors that arise
simultaneously in the state of great delusion.
2454 ம
 354

.
2455
ம .
2456 ம
.
2457 ம ம
.
2457 34 M To rest, remaining still as consciousness, is union
[sayujya], the abundance of peace.
2458 ம ம
.
2459 ம ர
ம .
2459 84 K That which should be clearly known is the Self, mere
consciousness. That which should be destroyed is
attachment to the body.
2460 ம ம
ம .
2461
ம .
2462
ம .
2463 ம ண
.
2463 17 S Effulgent Padam says: ‘The conquest of the world is
merely the complete destruction of the world vision that
 355

results from consciousness of reality in the Heart.’

2464 ர ர
ண .
2464 151 Y Extinguishing the flames of desire and aversion, along with
the other evil dispositions that constitute samsara, Padam,
with its refreshing coolness, dwells within my Heart.
2465 ண ம
ம .
2465 89 Y Having abolished the defect of the poison-like delusive ego
by looking at me with his jnana-bestowing eye, Padam
resides within my Heart.
2466 ம
ம ர .
2467 ம ம
ம .
2467 92 P Truly, vasanas are association [sanga]. You should
therefore know that their extinction is the total
abandonment of all association.
2468 ர ம
ம .
2468 93 P Establish yourself in the Self so that the vasanas, the
impurities, are rooted out and destroyed. That is the true
course of action.
2469 ர
.
 356

2470 ரம ர
ரம ம .
2470 43 H Because of the majestic outlook of Brahman, karma
[action, activity] is not different from Brahman.
2471 ம ம
.
2471 16 C Effulgent Padam dwells within the Heart in such a way that
for its devotees the deluding agitation that rises for those
with minds is entirely absent.
2472 ர ண
ண .
2472 3 J That which exists is only the one consciousness. The
many conceptualised varieties of objectified
consciousness are only an imaginary notion in that which
is.
2473 ம
ம ம .
2473 35 C Padam is the wondrous illumination of the real that shines
within the faculties, such as the mind and the intellect,
lending them its light.
2474 ம
.
2475
ம .
2476 ம
.
 357

2477
ர .
2478
ம ம .
2478 1 W In a mind in which pramada has departed, birth and death
will become mere words.
2479 ண
ம .
2479 20 J If we enquire into the means for the destruction of
bondage, it is [through] the perfect wisdom in which the
objectifying tendency of the mind is totally destroyed.
2480 ம
ம ம .
2481 ம
.
2481 42 O The mind that does japa, ‘Siva, Siva,’ will later
automatically lose itself in ajapa.
2482 ண
ம .
2483 ர ண ம
ம ம .
2484 ம
ர ம .
2484 27 E The mind will only become firm if it dives within and
subsides into the Self through the practice of
[investigating] consciousness.
 358

2485 ம
ர ம .
2486 ம ம
ம ர .
2487 ம
.
2487 7 I It is through the mask [of the mind], adhering in the form of
infatuation, that the blissful enjoyment of salvation, the
Self, has become hidden from view.
2488 ணர
ண ம .
2489
ம .
2489 212 Y Padam is the clarity of truth that shines within my Heart as
the perfection of praiseworthy union.
2490 ம ம ம
ம .
2491 ம
ம .
2492 ம ம
ர .
2493 ம ண ண ம ண
ண ர ம .
2493 4 X Only knowledge of reality is omniscience. If omniscience is
different from knowledge of reality, it will become
defective, false knowledge.
 359

2494 ம ம ம ண
ம ம ர ம .
2494 5 X Since, in reality, nothing apart from consciousness exists,
omniscience is ignorance because its nature involves
differences.
2495 ம
ர .
2496 ம ம
.
2497 ண ர
ம ம .
2497 87 P Pramada [not keeping one’s attention on the Self], whose
association with one is detected in the culminating phase
of sadhana, is the mind’s original, deluding vasana.
2498 ம ம ண
ம .
2499
.
2500 ம
ம .
2501 ம
ம .
2502 ம
ம ம .
2503 ண ம
ண ம .
 360

2503 36 C Padam is the mind-transcending light of the Heart in which

the manifold religions merge harmoniously, with their
discordant verbiage ended.
2504 ம ண
.
2505
ண .
2506 ம ம
.
2507
ம .
2507 17 Y I realise now that my disrespectful vilification of Padam,
the grace-form that never leaves [me], was ignorance.
2508 ம
.
2509 ம ம ர
ம .
2509 41 A The effulgent Padam casts out the delusion of ‘I’ and
‘mine’ from the hearts of those true devotees who remain
still in his presence.
2510 ம ம
ம ர ம .
2510 41 C Since the entire world appearance is founded in due order
upon it, jnanis praise the effulgent Padam, the truth, as
Padam [the feet, the ultimate support].
 361

2511 ர
.
2512
ம ம .
2513 ம ம
ம ம ம .
2513 1 Y Due to the perfect oneness of its nature, Padam, Atma-
swarupa abiding in the Heart, does not desire words of
praise.
2514 ர ம
ரம .
2514 2 Y I am afraid that if I say words of praise about Padam, this
will create a sense of difference [between us], making my
praise turn into blasphemy.
2515
.
2515 55 F The state of God should be attained by seeking within
oneself with a one-pointed mind.
2516 ர ம
ரம ம .
2517
.
2518
.
2519 ம
.
 362

2520 ர
ம ம .
2521 ர ம ம
.
2522 ம ரண
ம ண .
2523 ர ம ர
ரம ம .
2524 ம மர ம
.
2525
.
2526 ம ண
ம .
2526 37 K Binding one thing tightly to another is the profession of the
ignoble ghost, the mind, the deceiving association.
2527 ம ண
.
2528
ம .
2529 ம ம
ம .
2530 ர ம
மண .
2531
ம .
 363

2532 ம ம
ம ர .
2532 31 J Those who do not see the world as their own Self and
become its support will get caught up and drown in the
triputis, which adhere to them through ignoble delusion.
2533 ம ம
ம ம .
2533 13 I Truejnana is completely incompatible with attachment to
the world, which arises from delinquent delusion, the mind-
defect.
2534 ண ம
ம ர ம .
2535 ம ண
.
2535 7 D Effulgent Padam poses the question: ‘Who is the blind one
who does not perceive the Self that exists as unerring
wisdom?’
2536 ரண
ரண .
2537 ம
ம .
2538
.
2539
ர ம .
2539 38 J The distinctions, sentient [chetana] and insentient
 364

[achetana], are negated in the perspective of the

resplendent consciousness of the Self.
2540
.
2541 ம ம
ம ர .
2541 6 K Know that the jiva suffers like a fool because of its close
association with that buffoon, the mind.
2542
ர ரம .
2543 ண
.
2544 ம
ம ம .
2544 106 K The ignoble infatuation kartrutva that associates with you
is the confused attitude of mind that regards the
instruments [of action and cognition] as ‘you’.
2545
.
2546
ம .
2547 ர ண
ர ர .
2548 ம ம
.
2548 71 M Lustrous Padam revels in union with the auspicious lady
 365

who is praised all the time by jnanis as Shanti.

2549 ம ர ண
ம .
2550
ம ம .
2551 ம ண
ம .
2551 49 C The extremely wonderful Padam has fashioned the entire
world from the clay of shining consciousness, the Self.
2552 ம ம
ம ம ம .
2552 104 C Only in the hearts of those who have offered themselves
up as a sacrifice does Padam, the reality, merge and
shine perpetually as the spotless temple.
2553 ம ர ம
ம ர .
2554
ர ம .
2555 ம ணம
ம .
2555 71 X However good an action may be, if performing it spoils and
destroys your equanimity of mind, what is the benefit of it?
2556
.
2556 94 P Like cotton in a fire, everything [meaning all vasanas] in
the hearts of those in whom the divine grace, the fire of
 366

jnana, has been kindled will be completely and

simultaneously destroyed.
2557 ம
ண .
2558 ம
ண .
2559 ம ம
.
2560 ண
ண ம .
2561
.
2562
.
2563 ம ம
.
2564
.
2564 32 J Only in the false stupor, the darkness of ignorance, can
the separated fragments of the triputi- scene occur.
2565 ம
ர மம .
2566 ம
ர .
2567 ம ண ம
ம .
 367

2568 ர ம
ண .
2568 6 X Omniscience pertaining to the triputi-differences [can exist]
only until [one] realises correctly one’s real nature,
consciousness, the supreme.
2569 ண ர ர
ம ண .
2570
ம .
2570 18 M The true mukti that banishes the tormenting triple miseries
[tapatraya] is abandoning everything, not attaining
something.
2571
ம .
2571 85 F It is a calamity to waste one’s life pointlessly instead of
having the mind rejoice in Sivam.
2572 ரம ம ம
ம ம .
2572 47 Y I realised clearly that in everything that is not the supreme
reality, immutability does not exist, not even in the slightest
degree.
2573 ம ம
ர ம .
2573 39 X Those fools involved in deceitful worldly life will beg others
when overwhelmed by problems, but when others beg
from them, they will behave arrogantly.
 368

2574
ம .
2574 144 Y Padam offered dancing and singing to others, but it
targeted me only for merging in the Heart.
2575
ம .
2575 26 X Padam shines in the Heart, saying, ‘In Atma-swarupa what
remains either to desire or be afraid of?’
2576
ம .
2577 ம ண
ம .
2577 43 I He who has not seen and embraced the infinite expanse of
maunawill be snared by the threefold gunasand suffer in
the degraded world.
2578
.
2579 ம ண ம
.
2579 42 I He who has renounced the fraudulent mind has renounced
the three gunas. He has emerged [into true vision] after
completely ripping up the cataract of delusion.
2580 ம ம ர
ம ர .
2580 24 M The cessation of the feeling of bondage, which arises from
the I-am-the-body delusion, is sovereignty over [the world
 369

of] liberation, the freedom of the Self, pure consciousness,

the supreme.
2581 ர ர
ண ம .
2581 43 O The state in which the heart is firmly established in Sivam
will arise when the heart dwells unceasingly upon the
panchakshari.
2582
ர ம ம .
2582 54 C Having manifested in the world the ridiculous dance of all
the five divine operations, Padam shines secretly as the
sacred hall of chitrambalam.
2583 ர ம ம
ம .
2584 ம ம
ம ண .
2585 ம மம
.
2585 134 Y Through its majesty that confers the Self in the form of
grace, Padam, the overflowing clear expanse, succeeded
in unsheathing my Heart.
2586 ம ம
ம .
2586 146 Y Padam bestows within my Heart the fullness of truth,
abolishing the poverty of thought that results from deceitful
illusion.
 370

2587 ம
ம .
2587 11 S Until the seer sees, knows and becomes one with the truth
of his real nature, he [the seer] cannot attain peace of
mind.
2588 ம
ம .
2588 12 S The seer, by seeing the truth of his real nature, will get
released from the profitless bondage of attachment, which
arises from the dense darkness [of ignorance].
2589 ம ண
ம ண .
2589 24 J The cavorting mind, suttarivu, will not die except by
consciousness of the truth of the real nature of the thinker.
2590 ம ம
ம .
2590 79 Y Gentle, golden Padam, victorious in his grace, cured the
deadly wound of the mind, so that I am no longer
tormented by thoughts of ‘tomorrow’.
2591 ம
.
2591 73 X The way to reform the world is to reform oneself in such a
way that reality shines in the Heart.
2592 ம
ரம .
 371

2593 ர
ம .
2593 13 A Like an incorporeal voice emanating from the heavenly
sphere, Padam utters in ringing tones words of surpassing
Siva-jnana.
2594
ர மம .
2595 ம
ம .
2596 ம
ம .
2597 ம
ம .
2598 ம ம
ம .
2598 2 H Because Iswara shines as their own swarupa, love for
Iswara has become natural for true jnanis.
2599
.
2600 ண
ண .
2601
.
2602 ண ம ண
ண ம .
2603 ம ர
 372

ம .
2604 ர
.
2604 214 Y Padam, Sivam, shines as endless space within my Heart,
as my very existence, beyond the reach of objective
knowledge.
2605 ம
ம ம .
2606
.
2607 ர ரம ம
.
2608 ர
ம ர ம .
2609
.
2609 3 H Any offering to a Siva-jnani, who shines having attained
liberation, is an offering to Siva.
2610 ம
ண .
2611 ம
.
2612 ம ரணம
ம ம .
2612 217 Y Golden Padam bestowed upon me, as an endowment
within my Heart, the blissful heaven of Sivam, which is
 373

both absolute emptiness and absolute fullness.

2613
ம .
2614
.
2614 54 A Whoever they may be and whatever sadhana they may
practise, Padam will lovingly bless that sadhana with his
grace.
2615 ம
ம ம .
2616 ண
ம .
2617 ம
ம .
2617 23 W For those who are distressed, the distressing mind that
associates with them is indeed a self-created evil.
2618 ம ம
ம .
2618 68 E As it is consciousness that appears as everything, those
who have known the truth of consciousness have known
the truth of everything.
2619
ம .
2620 ர
ர .
2621 ண
 374

ம ம ம ரம .
2622 ம ம
ம மரணம .
2623
ம .
2624 ம
ம ம .
2624 98 C The effulgent Padambecomes veiled in the same way that
fire becomes veiled by the smoke that billows out from it
and envelops it.
2625 ர
ம .
2625 85 D Ignorance only exists in the vision of others. To the
splendorous light, the nature of the Self, the obstacle of
pramada never exists.
2626
ம ம .
2626 178 Y Performing yoga-sadhana for my sake, Padam helped me
[to attain] the benefit of true jnana.
2627 ம
ண ர ம .
2628
ம ம .
2628 11 C Though Padam exists, pervading each and every [object]
within and without, none of [them] ever exists in it.
2629 ர
 375

ர .
2629 25 I Those who possess a mind that roams about in the false
concept [the world] will not know the consciousness, the
supreme, and even if they do know it, they will be perplexed
[by it].
2630 ரம
ம .
2631 ம ர
ம .
2631 215 Y Indivisible, all-pervasive Sivam itself entered my Heart,
that refuge that could not be entered, shining as Padam,
the truth.
2632 ண ம
ம ம .
2632 5 F In the state of mauna one merely abides as ‘I-I’. Apart from
this, there is neither thinking nor knowing.
2633 ம ம
.
2633 101 D The state of steadfast abidance is alone the true state. It is
not to think repeatedly of something or other and become
fatigued.
2634 ம
.
2634 46 Y My existence craves for nought save the pure expanse of
the Self in which everything exists and shines as Sivam.
 376

2635 ம
ம .
2635 5 P All meditation practices are the means that enable the
attainment of the strength of mind that is necessary or
Atmanishta.
2636
ம ம .
2637 ம
ம ம .
2637 2 K If the delusion of the jiva, the false I-am-the-body idea, is
destroyed, the nature of the jiva will be the form of true bliss,
Sivam.
2638 ம
ம ம ம .
2639
ம ர ம .
2639 25 K Only he in whom the ‘I’ is dead will know the union of the
jiva with the supreme, which is the full, non-dual
[experience].
2640 ம
ர .
2641 ரண
ம .
2642 ர
ண .
 377

2643
ர .
2644 ம ம
.
2645 ம ம
ம ம ம .
2646 ம
.
2647 ம
.
2648 ம ம
ம ம .
2648 27 A Padam is firmly established in the state of mauna, the
power of the Self, before which all other powers fade
away.
2649
.
2649 21 K The spiritual practice adopted by the jivabecomes
complete upon the destruction of the ego at its source.
2650
.
2650 27 H The books speak of the characteristics of jnanis in order
that you should cherish these [characteristics]
appropriately in your heart and gain salvation.
2651 ம ர
ர .
 378

2651 15 E Only those who have known consciousness have known

the truth. Those who have known things other than
consciousness are, whatever else they might have known,
ignorant.
2652 ம ண
ம ண .
2652 35 A Radiant Padam reveals with certitude the clear truth of
jnana even in the hearts of the most stupid blockheads
who amount to less than a lump of clay.
2653
ம .
2654
ம ரம .
2654 85 C Padam is the eternally non-dual expanse of the supreme
truth that reveals as false even the ‘now’ in which this
dualistic scene appears.
2655 ம ம
ம .
2656
ம .
2656 44 E The Lord and the Lady, along with Kandan, merged
together are respectively the obstruction -free sat, chit and
ananda.
2657 ம
.
 379

2658 ம ர
ம ம .
2659 ம
.
2659 50 K If even a trace of the ego, ‘I’, exists, the experience of the
Self will be obstructed.
2660 ண
ம ம .
2660 19 K The main obligation of the jiva is to absorb into the Self
that objective consciousness [suttarivu] that knows the
non-Self, so that ignorance is destroyed.
2661
.
2662 ம
ம .
2663 ர ர
ம ம .
2663 40 D This world that is seen in many ways is all the light of
swarupa.
2664 ம
ரம .
2664 19 T The series of illusory, mental images that appear in
consciousness through erroneous superimposition does
not exist in Sivam.
2665 ம
.
 380

2666 ம ண
ண .
2667
ர ம .
2668 ம ரம ரம
ம ம .
2669 ம ண ம
ணம .
2669 72 F The one who has realised the truth as his own real nature
is assuredly of the form of Sivam.
2670 ம ம ண ம
ம ம .
2671 ம ம ம
.
2672 ண
.
2673 ம ண
ம
ம ம ம .
2674 ம
.
2674 124 Y Through the majesty of the Self in which ‘I’ exists as ‘He’,
Padam shines out so that there is never any place for ‘I’
and ‘mine’.
2675 ம ம ர
ம .
 381

2676
ம .
2677 ர ம
ர ண .
2677 46 C Padam confounds the eye of those who lack true
understanding of reality by appearing to be in rapid motion,
whilst [in fact] it steadfastly abides without moving at all.
2678 ம ரம
ம ம .
2679 ம
ம ம .
2680 ம
.
2681 ம
ரம .
2681 74 C Padam, the grace-consciousness that is the supreme, is
such that no one can realise the greatness of grace
except through grace itself.
2682 ம
.
2683 ம
ம ர ர .
2684 ம
ம ர .
2684 40 A Because the two [jiva and Iswara or Guru and disciple]
really exist as one, Padam bestows the grace to annihilate
 382

the [sense of] separateness as mere imagination.

2685 ம
ம .
2686 ரம ம ண ண
ரம .
2686 17 C Padam, the Heart, the expansive abode, possesses such
great strength that the six baneful enemies cannot [even]
approach.The six enemies are lust, anger, greed,
delusion, intoxication and envy.
2687 ர
.
2688 ம ம
ம .
2689 ம ம ம
ண ம .
2690
.
2691 ம
ம ரம .
2691 149 Y Padam is the beauteous supreme, the one Self that shines
within my Heart, having destroyed my infatuation for the
world.
2692 ண ம
ண ம ர .
2693
ம .
 383

2693 112 C If one awakes from the whirling dream of ignorance, only
the effulgent Padamremains as the pure expanse of
consciousness.
2694
ம .
2694 193 Y With nothing above it Padam is itself the highest of the
high. It is my swarupa, the unique Heart for me.
2695 ம ம ம
ரம .
2695 24 A Padam, the supreme, possesses the power of Self-
knowledge that consumes all visions in his fire,
transmuting them into his own form.
2696 ர
ர ம .
2696 58 A Because his true nature is non-dual consciousness,
fullness, there is no room in Padam to slander anyone.
2697 ண ம ம
.
2698 ண ம
.
2698 66 Y Padam, whose swarupa is intense jnana, destroyed my
body consciousness, ensuring the elimination of all my
karma.
2699 ர ம
ர ம ம .
 384

2700 ம
ம ம ண .
2701 ம
ர ரம .
2701 110 C Padam, the highest of the high, can only be gained
through a profound yearning in which one loses oneself,
and not by mere imagination.
2702 ம
ர ம .
2702 59 Y Even as I suffered through the delusion of regarding
myself as the actor, true Padam caused me to shine as the
enduring stage.
2703
.
2703 6 Y Bestowing upon me an understanding suffused with his
grace, Padam caused me to sing his immaculate praises,
making this my pastime.
2704 ம
.
2704 69 Y If form truly exists for the Lord, I took that form to be the
form of the Guru, making it the focus of my attention.
2705 ம ம
ம .
2705 27 Y Padam is the lodestone of grace that drew to itself and
stole away the evil mind of this ignorant sinner who lacked
even one good quality.
 385

2706 ம
ண .
2707 ண
ம .
2707 209 Y Padam is a great, good fortune to me because, though it is
hard to embrace, I merged with it well, moving intimately
[with it] through love.
2708 ம ம ம
.
2709 ம
ம .
2709 53 X It is foolish to harbour a deep hatred for the non-Self,
which is perceived in consciousness through confusion.
2710 ம
ம .
2711 ம
.
2712
ம ம .
2713
.
2713 48 H For those who conduct themselves in such a way that they
do not deviate from the noble path [the path of sat], every
state is equally and pleasingly acceptable.
2714
.
 386

2714 23 X Unless one is a jnani whose consciousness has become

calm and clear, it is not possible to enquire and know the
underlying subtle principles of dharma [the true meanings
of practices].
2715
.
2715 218 Y Like a father, Padam, grace, revealed and gave to me in
the Heart a gift, that rich hoard of hidden treasure which is
Sivam, perfect contentment of mind.
2716 ம
ம ண .
2716 223 Y Padam opened my Heart in such a way that the exalted
essence that could not be seen anywhere came to be
seen everywhere.
2717 ம ம
ர .
2718
ம .
2719 ம
ண ண .
2719 76 Y Lacking in love [for it] as I was, Padam afforded me its
refreshing grace, accepting all my deeds as its service.
2720
ம .
2720 99 Y Through his love, golden Padam, the bewitching Sivam,
zealously exercised his goodly rule over me so that I was
 387

not in the least overwhelmed and terrified continuously by

one thought after another.
2721
ம .
2721 77 X The non-existent maya can deceive the good sense [of a
sadhaka] by showing itself as compassion to other beings.
2722
ம ம .
2722 39 T The power of maya is that it causes the jiva to do over and
over again that which it has already done.
2723
ர ணர ம .
2724
.
2725 ம ம
ம ம .
2726 ம ம
ம ர ர .
2727
ம .
2727 9 C Padam, the real, exists and shines as the ever-present
void without arising from anything and without giving rise
to anything.
2728 ர ம
ரம ம .
2729
 388

ர .
2730 ம
ர ம .
2731 ர
ம ம ர .
2732 ண
.
2733
.
2733 54 Y Padam walks sweetly within me such that its divine will
flourishes well within my Heart.
2734
ம .
2735 ம
ர ர .
2735 67 C Padam destroys the perversity of samsara that gives rise
to the discord in which remembering is birth and forgetting
is death.
2736 ம ரம
.
2737 ம
.
2738
.
2738 10 X To take pride in boasting about oneself is the mark of an
empty and insignificant person, a mere husk.
 389

2739 ண
ண .
2739 26 H Humility and self-restraint are the marks of those
transformed and radiant beings who embody the quality of
virtue.
2740 ம ம
.
2741 ம ம
ம .
2742
ர ம .
2742 22 K Like the moth [in the flame], a jiva on which the shining
light of swarupa has fallen will be annihilated, becoming
the supreme.
2743 ம
ண .
2744 ர ம
ம .
2745 ம
ம ம ண .
2746 ம
ம .
2746 164 Y Attaining in full measure in the Heart the wealth of Sivam,
the Self, so that nought else remains, I exult in Padam.
2747 ம ர
ம .
 390

2748 ர ம
ர ம ர .
2749 ரணம
ர ம .
2750 ம
ண .
2751 ர
.
2751 24 Q Whatever it is, nothing can be attained without the
necessary fitness for it.
2752
.
2753 ம ம ம
ம ம .
2754 ம
ம ம .
2754 105 Y Padam, the truth, enduringly shines its inner light, making
peace well up within me so that I do not suffer ruin and die,
bewildered by a life lived through the treacherous mind.
2755
ம .
2755 158 Y Appropriating the title deed to my Heart, effulgent Padam
resides there, keeping me from falling under the power of
the vasanas, the enemies.
2756 ர
ம ம .
 391

2756 32 C Padam, the effulgent light of perfect silence, strikes,

shattering the foolish argument that [the nature of]
consciousness is twofold.
2757 ர ம
ம ம ம .
2758 ண
.
2758 118 C In a mind that holds exclusively onto Padam, the Self,
without leaving it, not a single desire will thereafter be
born.
2759 ர ம
ம ம .
2760 ர
.
2761 ம ம
ம .
2761 92 K Unless the belief ‘I am the body’ is completely destroyed,
true knowledge of the one Self is not possible.
2762
.
2763 ம
.
2763 19 C Remaining in the Heart, Padam causes the minds of each
and every one to act in accordance with his vasanas.
2764 ண ம
.
 392

2765 ர ம
ரம ம .
2766
ர .
2766 1 O Offer yourself up unconditionally to the power that is your
own source [adharasakti].
2767 ம
ர .
2767 86 F Those who do not sacrifice themselves in Sivam will be
drowned in samsara and will suffer intensely.
2768 ம ர
ம ர ம ர .
2769 ம
ம .
2770 ம ம
ம .
2771 ம
.
2771 114 Y Swallowing me up in its vast expanse, Padam, the Heart,
remains shining as the light that is filled with the truth of
the pure Self.
2772
.
2773 ண
ம ம .
 393

2774 ம ம
ரம ம ர .
2774 72 C Padam is the supreme reality, the ultimate truth that
makes dharma, artha and kama appear as mere
reflections.
2775 ம
ண .
2775 28 O If the sordid attitude of mind that habituates you to the I-
am-the-doer idea is completely destroyed, all of your
actions will be service to God.
2776
ம .
2777 ம ம
ம .
2777 104 Y Through the feeling ‘enough’, golden Padam bestowed
upon me in my Heart the prosperity of utterly peaceful
bliss.
2778
.
2779 ண
ர ம .
2779 49 Y Through the feeling of fullness brought about by grace
gushing in my Heart, I, his devotee, rejoiced in Padam
without any pining for other things.
2780
ரண ம .
 394

2780 101 X The heart can only attain fullness through the wealth that
is grace, never through material wealth.
2781 ம
.
2782 ம ம
ண .
2782 28 E Padam speaks mockingly: ‘The intelligence of a supremely
intelligent one who has not enquired and known the
nature of consciousness is great indeed!’
2783 ம
.
2783 39 V He who sees an object as separate from consciousness
cannot be a pandit who has known consciousness.
2784 ரம ம ம
ம .
2785
ம .
2785 100 Y Taking my Heart as a temple, Padam carefully nurtures
me so that I no longer struggle helplessly like a motherless
child.
2786 ம
ண ண .
2787 ரம ண
ண .
2788 ம
ர .
 395

2789
ம ம .
2789 127 Y Having risen up as the pure expanse [of consciousness],
yea, the exalted destroyer of all my actions’ fruit, Padam,
the truth that exists and shines, became the destroyer also
of my very self.
2790 ம
ம .
2791
ம ம .
2791 20 T If it is true that, though she [sakti] has given birth to the
many worlds, she is still a virgin, the truth of the world
must be extremely marvellous.
2792 ம ம ம
ம ம .
2793 ம ம ண
ம ம ண .
2794
ம .
2795 ம
ம .
2795 70 Y Divine Padam took birth and came before me as the
jnana-Guru Padam so that all my suffering died completely
and disappeared.
2796 ரம
ம .
 396

2797 ம ரம
ம .
2798 ரம
.
2799 ம ம ம
ம .
2800
ம .
2800 43 Y Padam, through the power of swarupa, the pure being-
consciousness, totally eradicated the powerful mischief of
Kama from my Heart.
2801 ம
ம ரம .
2802
ம ரணம .
2803 ண ம
ண .
2803 4 E All the objects perceived through the senses that adhere to
you have nothing other than consciousness as their
material cause.
2804 ண
ண ம .
2804 16 T Until everything attains subsidence in consciousness, the
various scenes one associates with will [appear to] be real.
2805
.
 397

2805 152 Y The welling up of the Self, Padam, whose nature is all
pervading, exists within the place of my Heart.
2806 ர ம
ர மம ம ர ம .
2807 ண ர
ண .
2808
ம ம .
2809 ம
ம ம .
2810 ம
ம ம .
2810 216 Y Padam caused my true nature to flourish as the golden
form of Sivam, the Self, grace-consciousness, driving
away my wretched defilement.
2811
.
2812
.
2813
ண .
2813 57 A Even Padam [Bhagavan] cannot describe in words
Padam, the pure expanse [of consciousness] that can
only be recognised through the vision brought about by
grace.
 398

2814 ண
ம .
2814 52 O Only the abandonment of the sense of separation
[vibhakti] can be termed as rejoicing in the true love that
rises in pure Sivam.
2815 ம
ரம .
2816 ர ண ம ண
.
2816 197 Y Padam redeemed me in my swarupa so that I did not roam
around like a herd of deer that wanders in the forest,
mistaking a mirage for water.
2817
ர .
2818 ர ம
ம .
2818 78 Y Padam granted me his own true nature such that for
myself, as his devotee, no other state of being remained
except that of grace, the supreme.
2819 ம ம ம ம
ரம .
2820 ம
ம .
2821 ம
ம .
2821 56 D Except from the viewpoint of upadhis [limiting adjuncts],
 399

truly, no division ever arises in the Self, whose nature is

consciousness.
2822
.
2823 ம
.
2824 ம ம ம ம
ம ம .
2825 ம ர
ம ம .
2825 135 Y Manifesting fully within my Heart, transcending
comparisons, Padam, the Self, shines as joyful splendour,
without clinging to anything.
2826
ம .
2826 192 Y Padam bestowed on me true life by showing to me, as
conspicuously as a mountain, swarupa, that subtle
essence which no book can convey.
2827 ம
ம .
2828 ம ம
ம .
2829 ண
ம ம .
2830
ம .
 400

2830 46 K Unless one knows oneself as the witness, ignorance,

which takes the form of the ego, will not be removed.
2831 ம ம ர
ம ம .
2832 ம
ம .
2833 ம ம
ம .
2833 35 H Even if many wonderful siddhis reach them, in the hearts
of true jnanis there is no infatuation for them.
2834 ம
ம .
2834 21 C True Padam, the expanse of consciousness, abides,
shining out as pure consciousness, beyond both
knowledge and ignorance.
2835 ம ண ம
ம ரம .
2836 ர
ம .
2837 ம ம ம
.
2838
ம ம .
2838 4 V The many different religions are appropriate to the maturity
of each individual, and all of them are acceptable to reality.
 401

2839 ண
ண ம ண .
2840 ம ம ர ண
ம .
2841 ர ம
.
2841 204 Y Padam established my Heart in the life of union with Siva
so that the affliction caused by the disease of birth [and
death] disappeared.
2842 ம ம
ம ம .
2843 ம
.
2844
ம .
2845 ம
ம .
2846 ர
ம ண .
2847 ம
ம .
2848
.
2848 40 F The supreme benefit of possessing consciousness is
rejoicing in the Heart, experiencing union with the Self.
 402

2849
ம ம .
2849 5 C Padam, remaining solitary, is the shining of truth, the
possessor of the victory that has nothing standing in
opposition to it.
2850
ம .
2851
ம .
2852
.
2853 ம
ர .
2854 ம ர ண
ம ம ம .
2855 ம
ம .
2856
.
2856 37 S In the hyperactive vision [of the ego] Padam appears as
the many different sense objects; in jnana drishti it is the
expanse of grace.
2857 ர
.
2858 ண ம
ண ர .
 403

2859 ர ம
ர ம .
2860
.
2860 27 C Only Padam, the light of consciousness, knows the true
import of aham, which shines as that light.
2861 ம ம
ம .
2862 ண ண ர
ண .
2862 124 C Being non-dual, Padam cannot be thought of; hence, so
long as one is thinking, it will not shine.
2863 ம
.
2864
ம .
2865 ம ரம ம
ர ம .
2866 ம ம ம
.
2866 10 A Having assumed a form, Padam, the unique, true jnana,
moves [amongst us] to show the way of truth to men.
2867
.
2867 38 O Worship directed towards forms [of God] also reaches the
realm of the formless Self, Padam.
 404

2868 ண
ண .
2869 ம ம
ம .
2869 7 U True devotees are firmly convinced in their hearts that
everything that occurs happens only for the best.
2870
.
2871 ம ண
.
2872 ம
ர .
2873
.
2874 ம
ம ம .
2874 114 K Without exceedingly strong rectitude of mind, the
performance of obligatory duties without desiring their
fruits is impossible.
2875
.
2875 77 K There exists no path other than that of separating [the knot
that joins] spirit and body, that lowly state of existing as the
body.
2876 ம ம ம
.
 405

2876 12 I A feeling of deficiency only arises because of the mind-

deficiency. In truth, no one has any kind of lack.
2877
.
2877 15 M There is no greater deception than [believing that]
liberation, which is ever present as one’s own nature, will
be attained at some later stage
2878 ம ம
.
2879 ம ம
.
2879 7 N The state of the Self is reached by going back the way one
came. Whichever other path one travels on, it has to take
you here and take refuge here.
2880
ம ம மர .
2881
ர மம .
2881 46 J The mind is Brahman when the desire for the five sense
objects, which arises through the expansion of the ind, has
left.
2882 ண
.
2883 ம
ம ம ம .
2884 ர ம
 406

ம .
2885 ம ர ண
ர .
2885 53 K The upsurging ego-consciousness is the misery of
samsara, the bondage of false, mental creations.
2886 ம ம
ம ம .
2887
.
2887 54 E Worship of consciousness is getting firmly established in
consciousness, with the mind disconnecting itself from
other things.
2888
.
2888 96 K The thought ‘I’ that rises first in the Heart is the cause of
the thoughts ‘mine’ and ‘for me’.
2889
ம ர .
2890 ர
ர .
2891 ர
.
2892
ம .
2892 50 H Conducting oneself in such a way that one sees even
oneself as anyan [other, apart] is living the life of abiding in
 407

the Self, consciousness.

2893 ர ம
ர .
2894 ணம ம
ணம .
2894 41 I It is impossible for the attribute-free Self to abide except in
the hearts of those in whom the mind, which takes the
form of the three gunas, is dead.
2895 மம ரண ம
ம .
2896 ர ம ண ர
ர .
2896 60 C On this earth all the learned men praise the lofty red
mountain [Sona] as Padam, the light of the consciousness
of being.
2897 ர
ம ர .
2897 61 C Padam is the supernal light that manifested in the asterism
of Ardra [in the month of Margazhi] as the mountain
lingam, Lord Siva’s very form.
2898 ண
ண ம .
2899 ண
ம .
2899 85 Y Padam is the eye of grace that looked upon me in such a
way that the open expanse of that grace, which cannot be
 408

contained, was confined within my very Heart.

2900
ர .
2901 ம
ம .
2901 207 Y Though Padam appears as two of us, when I enquire into
my real nature, it is the one reality [eka-swarupa].
2902 மம
ண ர .
2903
.
2903 27 T Why is another means necessary for redemption, once the
world is known as the sport of the divine?
2904 ம
ம .
2904 66 F God-vision is merely seeing everything that is perceived
and known as the play of God, and [as a consequence]
becoming calm.
2905 ர ம
ர .
2905 45 Y Padam, the enjoyment I have found, is experiencing, as
the prasad of Siva, clarity of mind.
2906 ம ர
ர மர .
2907 ம ம
ர .
 409

2908 ண
ம .
2908 30 I For those who do not realise their real nature as the
unchanging supreme reality, the whirling [of their minds]
will not be stilled.
2909 ர ம ம
ர .
2910 ணம ம
.
2911
ர .
2912 ண
ம .
2913 ண ண
ண .
2914 ர ம
ம ணம .
2915
ம .
2915 126 D The true opening ceremony is the Heart opening and the
Self, the space of supreme bliss, rising.
2916 ர ம
ம .
2916 78 K The true birth celebration is when ego dies through the
untying [of the chit-jada knot] and is born in Brahma-
swarupa.
 410

2917 ம ம ம
.
2918 ம ர
.
2919 ம ர
ம .
2920 ண ம ம
ம .
2921 ர ம
.
2921 28 N The truth that becomes two on any other path [except
vichara] will shine as one if one enquires into oneself.
2922 ம ம
ண .
2923 ண
ம ம .
2924
.
2925 ம
ம .
2925 45 O Padam, declaring the majesty of jnana, states: ‘It is only
through jnana that the bliss that derives from true love will
arise.’
2926 ம
ம ம .
 411

2927 ண
ம ரம .
2927 26 K Thejiva that has succeeded in annihilating its ego-ridden
mind in the Self, which is pure consciousness, will itself
become consciousness, the supreme.
2928 ம ம ம ம
ம .
2929
ம .
2929 147 Y Padam, as the open sky of grace, completely
encompassed me in the Heart and destroyed the power of
the idea of ‘I’ that flourishes in ignorance.
2930 ம
ம .
2931 ம ம ம
.
2932 ம
ம ம .
2932 3 C The special quality of reality, Padam, is that it exists
universally within all things, shining its light.
2933 ம
.
2934 ம
ம ம ர ம .
2935 மண
ம .
 412

2936 ம
ம .
2937 ம
.
2938 ரண ம
ம .
2939 ம ம
ம .
2940 ம ம
.
2940 53 D The Self, the single all-pervading consciousness, is
eternally free of the twin attributes, association and non-
association.
2941 ம
ம .
2942 ம ம
ம ம .
2943 ம
.
2943 50 X Realising that desire for women leads to one’s death, the wise
ones firmly hold onto Padam to free themselves from that
desire.
2944 ம
ம ம .
2945 ம ம
ர .
 413

2945 138 Y Through the light of his countenance, Padam, grace,

bewitched my mind, and through the light of the Heart,
which suffused me inwardly, subjugated my soul.
2946 ம மம ம
ம .
2947 ர ம ம
ம ம .
2948
ம .
2949
.
2949 29 Y Padam gave protection to my soul with the armour of
consciousness of being, which shines as Siva-sakti.
2950 ம ர ம
ம ரம ம ம .
2951 ம ம
.
2952
ம ம ர ம .
2953
ம .
2953 8 E One’s own Self, consciousness, is different from all that is
known [objectively] by consciousness.
2954 மம ரம
ம .
2954 194 Y Padam caused my own truth to shine out within me as the
 414

pure consciousness that shines by itself merely as its own

being.
2955 ம
ண .
2956 ம ம
ம .
2957 ம ண
ர மம .
2958 ம
ம ர ம .
2958 10 E When one knows one’s real nature, consciousness, it will
be known that ignorance never existed.
2959 ம ம ண
ம ம ம .
2960 ண
.
2961 ம
ண .
2961 1 L The reason for the mind becoming enmeshed in the
avasthas is that the jiva, forsaking its own truth, Siva
consciousness, enquires into the non-Self.
2962
ம .
2963 ரம
ம .
 415

2964 ம ண ம
ம ண .
2964 23 D Even ascetics and sages cannot formulate a definition of
the Self, the real, except in negative terms.
2965 ம ம
.
2966 ண ம
ம ம .
2967 ம ண ம
.
2968 ம ரம
ம ரண ம .
2969 ர ம
ம .
2970 ண
ம ம ம .
2971
.
2971 126 C One should not procrastinate in reaching Padam, the
extremely auspicious Sivam, the bliss of peace.
2972 ர
.
2973 ண ண ர
ண ம .
2973 183 Y Padam, the truth, shines within my Heart as the
awareness of consciousness, making all other types of
 416

knowledge depart, having become flawed.

2974
ம ர .
2975 ர ம
.
2976 ர ர
ர ம .
2977
ம .
2978 ம
ம .
2978 39 A The grace bestowed by Padam on true devotees who are
worthy of his love enables them to know and attain him
without any effort.
2979 ம
ம .
2979 66 C Though one may run and run to the ends of the earth
seeking it, Padam, one’s true Self, never comes within the
grasp of the ego mind.
2980 ம
ண ம ம .
2981
ம ம .
2982 ம
.
2982 67 A Padam demonstrates in his conduct that remaining calm
 417

and composed, without agitation and excitement, should

be observed [by all].
2983
ம .
2983 174 Y Padam is the bliss that has settled as the essence of jnana
within my Heart so that I have not the least desire for, nor
awareness of, other essences.
2984 ம
ம .
2984 176 Y Resplendent Padam wells up within my Heart so that it
clings to nought save the goodly life of Siva jnana.
2985 ம
.
2986 ண
ர ம .
2986 145 Y Padam, the light of supreme jnana, actively rises up within
me so that the experience of supreme bliss wells up,
embracing me in the Heart.
2987 ம ரண
ம .
2988 ம ரண
.
2988 146 D The treasure trove, one’s real nature, will be clearly
revealed when avarana [veiling] and vikshepa
[restlessness] depart.
 418

2989
ம .
2990
ர .
2990 113 C Padam is the supreme reality that is obtained when
consciousness, abandoning attachment to sense objects,
settles within the Self.
2991
ம .
2992 மம ம
மம .
2992 63 K Only the destruction of the false ego, which is a corruption
of dharma, excels as the true Siva dharma.
2993
ர .
2994 ம ம
ண .
2995 ம
ம .
2995 84 F That which constitutes contemplation of Sivamis the
natural calm state of the jiva’s mind, free from thoughts of
other things.
2996 ம ர ம
ம .
2997
ம ம .
 419

2998 ர ம ம
.
2998 91 C Padam, despite remaining as the unique experience of
one’s own inherent nature, gets veiled by the concepts,
the triputis
2999 ம ம
ம ம .
3000 ம ம ம ண
ம ர .
3001 ம
ம .
3002 ம
ம ண ர .
3002 81 X Those useless people who have lost their peace by getting
over-excited are harmful not only to others but also to
themselves.
3003 ம ம ரம
ம ம .
3003 39 I Only when everything shines as consciousness alone can
the mind-impurity be said to have perished.
3004 ண ண
ண .
3004 7 X If omniscience exists in objectified knowing, then it too is
limited knowledge by virtue of having a fragmented nature.
3005 ம ரம மர ண
ர .
 420

3006 ம ண
ர மம .
3006 26 T If the world is seen in the experience in which
consciousness has become Brahman, then the world too
is Brahman.
3007
ம .
3007 33 W If the jiva slips from the true state, its real nature, the Self,
a life full of misery, like the unceasing waves [of the
ocean], will associate with it.
3008 ம
ம .
3008 31 V Only the learning of akhanda-vritti [unbroken experience],
one’s truth, the substratum, is true learning.
3009 ண
ம .
3010 ம
ம .
3010 77 C If one turns one’s face steadfastly towards grace, the dark
ignorance of infatuation with the ego will be dispelled, and
true Padam will shine.
3011
.
3012 ம ம ம
ம .
 421

3013 ணம
ர ண .
3013 29 O In the state in which individuality has been lost, all
thoughts are thoughts of God, and all that one does is
service to the supreme.
3014
ம .
3014 9 G The greatness of noble disciples is that they obtain clear
knowledge by trusting and believing in their heart that the
Guru’s form is the embodiment of grace.
3015 ம ரம ம ண மம
ரம .
3015 65 A Padam bestows only the thought of itself [the Self] as the
excellent sat-achara, and not religious observances.
3016 ம
ம ம ம ர .
3017
ம .
3018 ம ம
ம ரம .
3019 ம
ம ம .
3020
ரம ம .
3020 1 E Since everything is included in consciousness,
consciousness is the ultimate, supreme truth
 422

[paramartha].
3021 ம
ம .
3021 22 C Padam, pure consciousness, demands that everything that
has been learned as knowledge has to be completely
forgotten as ignorance.
3022 ரணம
.
3022 88 C The divine Padam is that in which those who have known
mental anxiety to be the cause of sorrow have found bliss
by the cessation of anxiety.
3023 ர ண ர
ர .
3023 58 H For the jnani who has become firm by his renunciation,
everything is only good, and nothing is repugnant.
3024
.
3025 ம
ம .
3026 ம ம
.
3027
ம ம .
3028 ம ர
ம ம ம .
 423

3029 ம ம ரம
ம ண .
3029 121 K The bondage called ‘duty’ will cease, [being known] as a
delusion caused by the ego, when the firm knowledge of
reality is attained.
3030 மம
ம .
3031 ர ம
ர ம ம .
3032 ம ம ம ம
ம ம .
3033 ம ம ம ம
ம ம .
3034
ம ம .
3035 ம
.
3035 93 C Padam is the Self, the pure consciousness, the infinite
expanse that ignorant folks get frightened of and mentally
recoil from, thinking it to be a void.
3036
ம .
3036 5 E Ignorance is an erroneous superimposition. The infinite,
blissful consciousness is alone the one existing reality.
3037 ம ம ம
ரணம .
 424

3038 ம ம
ம .
3039 ம
ர மம .
3039 87 D In the state in which one has known the truth without any
pramada, all names and forms are Brahman.
3040 ம
.
3040 39 Y As surely as Padam first entangled me in worldly
existence, just as surely did he later restrain me through
his grace and become my Lord, putting an end to my
wretchedness.
3041 ர
ம .
3042
ரம .
3042 58 Y Padam is the consciousness, the supreme, in which I have
no responsibilities to think about since every responsibility
is his alone.
3043 ர
ண .
3044 ம ம ம
ம .
3045 ர ர ர ம
ர .
 425

3046 ர ர
ர .
3047 ர ண
ர .
3048 ம ம
.
3048 53 Y My Lord, golden Padam, guides me well with the attitude
of mind that all is God’s doing.
3049 ம
.
3049 26 Y Padam accepted me into his service, totally converting me
from the evil-doer that I was into a servant who sang his
praises.
3050 ம
ணம .
3050 102 Y Golden Padam shines brightly with the fair hue of red coral
so that the fullness of bliss wells up, and I rejoice in the
Heart.
3051
ரம ம .
3052
ம .
3053 ர ண ர
ர .
3054
 426

ம .
3055 ம ர ர
ம ம ம .
3056 ம ர
ம ம .
3057 ம
ம .
3058 ம ம ம
ம .
3059 ம
.
3059 225 Y Padam bestows grace upon those who recite, praise and
adorn him with this Padamalai, uniting them permanently
with the Atma-swarupa that forever remains one with them
in their hearts.