Sree Narayana Guru's

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priyavishayamprathi cheytitum prayatnam

niyatavumangane thanne nilkkayale


dvayamithutan sukhamarnnu ninnidunnu.


Effort is made continuously for the attainment of tempting objects. Natural order also is the same. So, the dear, unborn, unspent, un-measureable, one without a second- alone remains as the source of happiness.




Man strives continuously to posses what he likes. The law of nature is also the same. Awareness (Atma) is the dearest thing. It is dear, unborn, indestructible, immeasurable and without a second.




vyayamanayante velikku velacheyyum-

niyamamirippatukondu nityamakum

priyamakame piriyateyunditinnee

kriyayoru kevalabahyalingamakum.


Man always does external actions. Because a dear value, eternal and inseparable, definitely resides within. Action is only an external symbol of it




Man is always engaged in worldly (external) actions. He does so since he feels it will provide pleasure. But eternal Bliss comes only from Awareness. The ignorant are oblivious to this. They believe that pleasure exists in tasty food and intoxicating liquor. Therefore they get entrapped in a vicious circle.


The ignorant have a fear that they may have to separate from the Awareness (Atma) at the time of death. This is a baseless fear. This fear arises since he thinks ‘he’ is the body. By knowing that ‘he’ is the Awareness, he can free himself from this fear. The Jnani knows that at death, what is separated is the body. (I am Awareness). Hence he is not afraid of death (which is an illusion).




chalamutalatta thanikku thanteyatma-

 vilumadhikam priya vastuvillayanyam

 vilasitumatmagatapriyam vitatee

 nilayil irippathukontu nityamatma


Even when the body is paralysed, Self remains as the dearest of all. As the attachment to self remains so continuously in this state, the Self is eternal




When the body is paralyzed, man continues to hold dear to his Self. Even when he is bedridden with total exhaustion, man is afraid to die. Behind this fear of the ignorant man lies his unwillingness to separate from the Self. The Self is always the dearest to him. This endearment to one’s Self proves that Atma is eternal.


Stanza- 94.


ulakavumullatumaykkalarnnu nilkkum-

nila valutayoru neetiketitatre

arutiyitan arutatavangmano go-

charamitilengu charichhitum pramanam.


The world and the Truth exist intermixed. This state is a great injustice done to us. Truth is indeterminate, beyond the grasp of word and mind. How can any rule operate in it?




What is real is Awareness (Atma). The manifest world remains in a state where we are not able to distinguish between the real and the unreal. This is a great injustice done to us. Reasoning becomes impossible (inoperative) to determine that which is beyond the description of words and thoughts.


Stanza- 95.


vipulatayarnna vinoda vidhya maya-

vyavahitayay vilasunna visva veeryyam

ivalival ingavateernnayayitum ta-



The universal energy operates here, as expansive divine play, with the help of Maya. Again and again she manifests here. Her limbs are the countless cosmic bodies.




The Universal energy operates as a great divine display under the guise of Maya. (Thiruvilayattam stanza 34). Maya manifests herself in many forms. Her limbs are the innumerable cosmic bodies. This same concept can be observed in stanza 70.




anuvumakhandavumasti nasthiyenni-

ngane vilasunnirubhagamayi randum

anayumanantharamasthi nastiyennee-

yanubhavavum nilayattu ninnupokum


The atom and the indivisible, both as being and non-being, plays on either side. They vanish. Being unstable the states of being and non-being also cease




The atom (manifested world) and the indivisible (Awareness) play on either side as being and nonbeing. The experience of common man tells him that the manifest (names and forms) exists and the Awareness does not exist. In other words the Awareness, which is real is not comprehended, but the manifest world (which appears as real) is seen as existing. With the advent of Jnana the feeling of being and nonbeing vanishes. In stanza 72 we can see a reference to the ‘vision of Unity’.




anuvarivin mahimavil angamilla-

tanayumakhandavumannu poornamakum;

anubhaviyathariveelakhandamam chid-

ghanamitu maunaghanamritabdhiyakum.


The atom will disappear, within the glory of Awareness, leaving no trace of its parts. On that day the indivisible also will attain perfection. Without experiencing this Bliss one does not know, this unbroken pure consciousness, the deep-silence-filled ocean of nectar.




The manifest world (anu- atom) will dissolve completely leaving no trace, in the pristine glory of Awareness. Then, nothing, but Awareness will become clear. This has to be experienced to appreciate it. It is not enough to read and understand. The sweetness of honey can be known only by tasting it, and not inferring by reading about it. There is a reference in stanza 14 and 52, about the dissolution of the manifest world.




ithuvare namoru vastuvingarinjee-

lati sukhamennanisam kathikkayale

mati mutalayava mariyalumatma

svatayazhiyatarivennu chollitenam


We have not known anything here so far, as we have kept saying as great happiness every day. Even if mind and such disappear, Atman must be said as Awareness, one without destruction.




On waking up everyday we are used to saying ‘I had a pleasant sleep, I did not know anything at all’. Here the pleasure was derived from Awareness. Even if the attachments to objects vanish, it is necessary to have the knowledge that Awareness is indestructible.




arivahamennatu rantumekamama-

varanamozhinjavananyanundu vadam

arivinae vittahamanyamakumenna

lariviney ingariyanumarumilla


Both Awareness and ‘I’ are one, to him, for whom the veil is removed. To the other there are arguments still. If the ‘I’ is taken as separate from Awareness, then there is no one here to know Awareness.




Awareness and ego are really one, though we treat them as two (Aham Brahmasmi (I am Brahman). This is realized by one who has uncovered (removed) the veiling power of Maya. Some may raise umpteen arguments on this issue. So long as the ‘I’ is perceived as independent of Awareness, Awareness will never be known.


Instead of meditating on ‘Aham Brahmasmi’, many followers of Guru often think ‘Aham Sudra (I am Sudra) or ‘I am a backward class’. Often we see nothing other than this in their thoughts, speech and actions. This is like chanting ‘Hiranyaye Namah’ instead of ‘Om Narayanaya Namah’. This is a fundamental folly. What Guru conceived (and propagated) as ‘one caste or race’ is the ‘human caste’ and not upper caste, lower caste, scheduled caste, and such other divisions.




atumitumalla sadarttamallaham sa-

ccidamrtamennu telinju dheeranai

sadassaditi pratipathiattu satho-

miti mruduvay mruduvay amarnnitenam


Neither ‘that’, nor ‘this’, nor an object of existence I am, but existence, consciousness, bliss, thus attaining clarity, emboldened, discarding attachment to being and non-being, one should gently, gently merge in SAT-AUM.




I’ is neither this nor that. Aham (I) is not an object. Aham is not visible. It is not the manifest world. It is Pure Awareness. It is the Witness. Thus with a clear mind and courage; discarding all attachments to being (Sat) and non-being (Asat), one should effortlessly merge in SAT AUM (Awareness).




The dissolution is the practical side of this science of spirituality. Achieve this now in this life itself. I pray to Guru for this achievement to take place.