Sree Narayana Guru's

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arivil irunnorahantayadyamunday

varumitinotoridanda  vamayayum

varum ivarandulapangal pole maya

maramakhilam marayeppatarnnitunnu


From Awareness the ‘I’ sense first emerged. Then comes the ‘This’-ness with it as counterpart. These, like two creepers, spread over and completely cover the tree of Maya.




At night, in sleep everything is non-existent. The I-sense emerges first on waking. This comes out of Awareness. Hence it is said that ‘from Awareness an ego emerged first’. After this, only when one looked outside with the eyes open, he started seeing, this, that, and other things, one by one. Many names and forms such as this chair, this table, this pen, this pot and such endless list of things emerged. These are waves arising from the sea of Awareness. The ‘I-sense’ (ego) and the ‘this-sense’ (other objects) completely cover the tree of delusion (Mayamaram) like two vines.


The tree of Maya


On thinking about this, one can connect the tree of Maya, with the Aswatha tree mentioned in the 15th chapter of Bhagavad Gita. In sloka 9, what is meant by ‘the alternating two states of waking and sleeping, with the blossoming creeper (dream) on it, make one tree’ is also the tree of illusion or Mayamaram.




dhvanimayamay gaganam jvalikkumanna

lanayumatinkal asesha drisya jalam

punaravite triputikku poorthinalkum

svanavumatangumitam svayam prakasam


On that day, the sky will glow as radiant sound. All visible objects will become extinct in that. There after, the sound that provides fullness to the three-fold knowledge, becomes silent and self-effulgent




This is an attempt to describe the inexplicable experience of Bliss. On the day Awareness dawns, this is experienced. This stanza also indicates instant realization. Since the transformation takes place suddenly the words ‘that day’ has been used. At times even after reading and understanding certain things, the doubts are not cleared. They have to be experienced to understand them. One should pay great attention to Guru’s words ‘Without experiencing this Bliss one does not know ‘ in stanza 97. We should proceed along the path indicated by Guru. With the grace of God, one can experience the Bliss mentioned here. (The consciousness that everything is One- nonduality).




etil ezhumadima sakti ingukaanu –

nnitu sakalam perumadi beejamakum

matiyatilakki marannidate maya

matiyaruvan mananam thutarannitenam


That primordial power that rises from this, is the seed that gives birth to all we see here. Fixing the mind in that, never forgetting (the Truth), contemplation should continue, for the Maya-mind to end




The sound that provides fullness to the three fold knowledge’ mentioned in stanza 52, refers to Moola Prakriti (Primal Maya). The Maya damsel creates everything. This is also mentioned in stanza 54. ‘Fixing the mind on that’ means in Maya. Mantra (sacred word) is also Maya. To get rid of Maya one should continually contemplate inwardly. It is just like using a thorn to remove another thorn and then discarding both.




unarumavasthayurakkil illurakam

punar unarumpozhutum sphurikkuveela

anudinamingane randumadi maya-

vanithayil ninnu purannu maridunnu.


The wakeful state does not exist in sleep. Not even a trace of sleep remains in waking state. Day by day in this manner, these two states having emerged from the primordial maya-damsel, arise and change alternately.




Sleeping at night and waking up in the morning is a routine. These two states arise from the primal Maya, alternately. It may be said that Atma is the ‘male’, and Maya the ‘female’. The Atma creates with the help of Mayasakti.




netiya kinavitu nidra pole nityam

ketumitu pole kinavumiprakaram

ketumati kanukayilla kevalathil

peduvathinal anisam bhramichidunnu


This (the waking state) is a long dream. Like sleep, this perishes everyday. Dream also perishes in the same way. The one with the perishing mind does not see like this. He is confused, as he merges with the pure Oneness forever




By ‘perishing mind’, there is a reference to the one with a perishing mind- i.e. an ignorant person. Mind perishes when one merges with Awareness. Since he merges with the pure ‘Oneness’, he gets confused as to whether the Self is real or the world is real. ‘Netiya kinavu’ refers to the waking state. This perishes (vanishes) in sleep. Similarly when one wakes up, the dreams also disappear. Hence he is confused not knowing what is real.


Guru says what is seen as a dream in sleep (unreal) is also true of what is seen in the waking state, since they are also dreams (appearances). i.e. both are unreal. This is the Vedantic principle ‘Jagan Mithya’ (The world is unreal). The fact that in sleep we merge into Satchitananda (Awareness) is also mentioned here. This has been dealt with in the Chandogya Upanishad (VI.viii.1).


Uddalaka, son of Aruna, said to Svetaketu, his son, ‘O good-looking one, learn from me about deep sleep. O good-looking one, when a man is spoken of as, ‘He sleeps’, then he becomes merged in Existence. He attains his own Self. Therefore they speak of him as, ‘swapiti- He sleeps’, for he attains his own Self.’




katalilezhum thirapole kayamoro-

nnutanutaneri uyarnnamarnnitunnu

mutivitinengithu hanta ! moolasamvid-

katalilajasravumulla karmmamatre


Like waves arising in the ocean, bodies arise one by one, to disappear again. Alas, where is the end to this? Know this is an action, taking place, without break, in the ocean of Awareness.


The body is like the waves in the sea. Waves rise and fall continuously. Therefore the question ‘Where is the end to this?’ has been put here. This is but the action, taking place, without a break in the ocean of Awareness. The body and other names and forms are equivalent to the waves in the ocean of Awareness. They are temporary phenomena that appear and vanish.




The creations are not different from the creator. This Vedantic principle has been expounded here. The same concept has been introduced in simple language in stanza 5 of Daivadasakam.




alayarumazhiyilundananta maya-

kalayitu kalyayanandi kaaryyamakum

salilarasadi sareeramenti nana-

vulakuruvayuruvyi ninnitunnu


Within the waveless ocean, there exist the endless parts of Maya. This is potent and becomes endless objects. In the form of water, taste and the like, many different names and forms it assumes. (This is Truth).




The waveless (calm) ocean is Awareness. When ‘Truth’ is realized, the waves subside, i.e. Maya (delusion) vanishes. Therefore the origin of Maya is Sachidanandam. It is said that “in the waveless ocean” (Sachidanandam) there is part of Maya (i.e. Maya is part and parcel of this Ocean). This Maya is action (Karma). She is responsible for the creation of endless objects. The five elements and its combinations (as the bodies) exist in various forms in the world of Maya. Without Maya, God cannot create anything. Therefore Maya is referred to as Jagat Janani (Mother of the world).




navanavaminnaleyinnunale matte-

divasamitingane chinta chaitidate


bhramamoru bhedavumillarinjitenam.


Without thinking in terms of, ever new, of yesterday, today, tomorrow or even another day, all that we endlessly count and measure, are only illusions. Know that there is no difference in it.




In the normal course, man’s brooding has the nature of creating mental differences. By saying, ‘this is new’, he tries to keep everything as different from the old. Similarly he breaks time into parts as yesterday, today and tomorrow, to understand it. Thus he endlessly counts and measures everything and then gives a value (meaning) to them. But all such measurements are just confusion (mental aberrations). He should understand that there are no differences, as it appears to him.


From where do these differences like yesterday, today and tomorrow arise? It is due to the revolution of the earth round the Sun. If one where to view from high up in the space, he can see only sunlight everywhere. There is no day or night and hence no yesterday, today or tomorrow. i.e. they do not exist, though we continue to use these terms. The state of names and forms is also similar. Hence whatever we count or measure is a product of mental confusion. It is a long dream (illusion).


In fact, man is able to see the world of names and forms only in this confused manner, just as a deer gets confused with a mirage, as if it is water.




arivine vittadha njanumillayenne-

ppiriyukilillarivum prakasamathram;

arivariyunnavanennu randumortha-

loruporulamathililla vadamaetum.


Apart from Awareness, I have no existence. As distinct from me, Awareness also not there. Only mere light. Both Awareness and the knower, when contemplated are, but, one Truth . There can be no debate about it.




There is no existence for names and forms, different from Awareness. If there is no sense of ‘I’, who will know Awareness? If this happens it is equivalent to the absence of Awareness. But the fact is that Awareness does not become nonexistent. Awareness exists always as a light. The real form of the knower is Awareness. Hence Awareness cannot be separated. If we were to think deeply, both the knower and Awareness form ‘One’ Truth. There is no doubt about it.


Ekam satyam na dvit¢yam (Asatyadar¿anam-10)




(Jananeenavaratna manjari-6)


Sarvam hi sachidanandam- (Apavadadarsanam-10)


In all the above cases, Guru has clarified this concept (in different ways). ‘Sarvam Khalvidam Brahma’, and ‘Tht Tvam Asi’, the Mahavakyas from the Vedas also convey the same message.




arivineyum mamataykkadheenamakki-

pparayumitin paramartthamorthidate

parakilumapparatatva mennapol ye-



Even Awareness is spoken of as subjected to the ego, without considering its ultimate truth. Even if spoken of, like that ultimate reality, the Awareness will not become separate from its knower.




There is a tendency among some people to say ‘My Awareness’ ‘My Atma’ and so on. They say this without understanding the Truth. It is not (correct to say) my Awareness. But ‘I am Awareness’ (Aham Brahmasmi). This is the real Truth. To say that the knower and Knowledge (Awareness) as immutable (beyond doubt) is as saying that Great Principle (Mahavakya)- Aham Brahmasmi. Though we say ‘my hand’ ‘my heart’ etc, in the case of Atma, there is no such possessive concepts. (Asatyadarsanam-10 says, Ekam Satyam-na dwiteeyam). Therefore when we talk about Awareness, we have to say ‘Aham Brahmasmi’ (I am Brahman). In stanza 99, the Guru has clarified this concept.