Sree Narayana Guru's

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veli vishayam vilasunnu veruvera-

yalavitumindriyamarnnu tante dharmam

jalatayatingu digambaradi nama-

 valiyotuyarnnarivayi maaridunnu.


The Dharma of Awareness, with the judging senses, plays on external objects one after another. Ignorance, along with the sky and other many sets of names, merge with the Awareness, at a higher level.


The world of names and forms is Dharma. What appears as Dharma, is Dharmi (Awareness). The Awareness using the sense organs in the body, measures (judges), the external objects, one by one. How many? How large? How good it is? all these are understood by the senses through this action. In the normal course, the senses seek enjoyment from the external objects.




Jalatha’ means ignorance in the form of body or objects. This ignorance, rises to a higher level of Awareness i.e. the plane of Super Consciousness, starting with the names and forms such as place and sky. Stanza 50 has clarified the same concept. When the sun of Awareness (Vidya) rises the darkness of ignorance (Avidya) disappears.




paravasanay paratattvam entetenno-

rkkarutarutennu kathippatonninale

varumarivetu vara kathippatale

 paramapadam parichinta  cheytitenam


What knowledge comes from merely saying, overpowered by the sense, that the absolute truth is not ‘mine’. It will not come by lip service. One should continuously contemplate on the supreme state.




Just by repeating ‘I should not remember as my Atma’ ‘my atma’, this Awareness does not come. Instead, one should recognize the great principle ‘I am Brahman’. This is not something to be read and understood. It should be realized through intense contemplation on the Sacred Principles. That is why this method is called the ‘path of contemplation’.




arivil irunnaparatvamarnnitatee-

yarivineyingariyunnatenniye than

paravasanay ariveela pandithan than

parama rahasyamitaru paarthitunnu


Apart from knowing this Awareness, without becoming separate from it, one does not know, struggling in frustration. Who sees, his own Supreme secret?




Other than knowing Awareness through the firm belief ‘I am not different from Awareness’, a so-called learned one cannot know this principle by depending on something else. He may know many things. He is hotheaded with the belief that he has known everything with his intellect. But ‘one’s own Supreme secret’ (i.e. Awareness) cannot be understood by hot-brain alone. Lord Guruvayoorappan considered Poonthnam’s Bhakti (devotion) supreme to Bhattathiri’s Vibhakti (erudition).




prativishayam pratibandhameri mevu-

nnitine nija smrtiye nirakarikku

ati visadasmritiyal atheetavidhya-

nidhi teliyunnitinilla neethihani.


The temptations of objects troubling man, more and more, one after another, can be overcome, only by fixing the mind on the Self. By means of extremely clear memory, the treasure of ultimate-wisdom is gained. There is no exception to this.




So long as the senses are focused on external objects and endless desires, the hindrances (to liberation) will only increase. By fixing the mind on Self, one can remove these hindrances.


Extremely clear memory


You are Awareness. But being confined in the body, you have forgotten this fact. If you want to realize this, ordinary memory is not enough, but you require extremely clear (sharp) memory.




orukuri namariyathatonnumingi-

lluru maraval arivilunarnnithellam


 yarumayeyarariyunnaho ! vichitram.


Nothing exists here, that we have not known once. Nobody knows all these, awakened in Awareness, as the forms cover them. Being boundless, who knows this wonder dear? Alas! It is strange.




Nothing exists in this world that we have not known once before. In the light of ‘Sarvam Khalidvam Brahma’, ‘Sarvam hi Satcitanandam’, everything is what we already know. But everywhere names and forms cover Awareness (Satchitanandam). Awareness stands before us covered with the veil of ignorance. This same concept can be seen in Isavasya Upanishad as ‘the face of Truth is covered with a golden disc’ (15). Awareness is endless, eternal, and the dearest. Therefore the word ‘aruma’ (dear) has been used here. Who knows? Really no one knows. What a wonder (It is so strange!)




ira mutalayavayennumiprakaram

varuminiyum varavattu nilpatekam

arivatu namatuthanne mattumella-

varumatuthan vativaarnnu ninnidunnu.


The tempting objects and all such, always come again evermore. That which remains free from coming is only one. That is Awareness. We are (I am) that. All others also remain as its form.




These sense objects charm humans, just as the golden deer did to Sita. The only thing that does not appear before our eyes and deceive us is Awareness- that is Atma (Self). We are (I am) that. (Aham Brahmasmi). All others also remain as the forms of Awareness (Sarvam Khalidam Brahma). It is made clear that Awareness (Super consciousness) exists in me, you, in the pillar and even in dust (i.e. in all God’s creations). Guru has used ‘we’ instead of ‘I’, since there is no I-ness in him.


Stanza- 67


gananyil ninnu kavinjatonnu sadha-

ranamiva randumozhinjoranya roopam

ninavilumllatu nidrayinkalum me-

linanagarattilumengumilla nunam


That which is beyond comprehension is one. The other is ordinary. Other than these two, there is no other form at all, either in memory, in sleep, or in the upper plane (heaven).




In respect to Awareness, there are only two states; either you are aware (Jnani) or you are not (ignorant- Ajnani). There is no state in between these two. Awareness is immeasurable and beyond comprehension. Everything else is mundane. We don’t find any state than the above two, whether it be in waking state, sleep or heaven.


Sree Narayana Guru is beyond assessment. Because he is Brahman itself (which is immeasurable). (Brahmaveda Brahmaiva Bhavati, Mundaka Up III.ii.9). This concept also appears in Asatyadarsanam stanza 10- as “Ekam Satyam - na dwiteeyam”. Therefore those who study about Guru, is not able to assess him (his knowledge). He is Brahman with a form. Such a Guru has no need to look for auspicious time to install an idol. When Guru was asked about the auspicious time of installing an idol in a place near Trivandrum, he replied, ‘The child is born. You can cast the horoscope. Children are not born choosing auspicious time.’ It is not advisable for the devotees of Guru to follow (imitiate) Him in such matters. Guru is a Jnani. A devotee is not one. When the devotee becomes a Jnani he is entitled to do so.


Stanza- 68


aravavatakriti polahanta randa-

 yarivilumangiyilum katakkayale,


 nnorukuriy ennunarena moohasali


Like the snake-rope paradigm, the ego enters both into Awareness and the object. Out of it one is noble, and the other mean. This the intuitive man should understand.




The person, who mistook a rope for a snake in dim light, did not see the rope (the real), when he saw the snake (the unreal). When he saw the rope (realization) he did not see the snake (disappearance of ignorance). The appearance of the snake created fear. That knowledge which created fear is Anarya (false). When he saw the rope his fear disappeared. That is Arya (Truth)


Arya and Anarya


The one who see the world of names and forms does not see Sachitananda, and vice-versa. The names and forms (the manifest unreal world) lead us to sorrow or create fear. Such knowledge is Anarya (mundane). The knowledge of Sachitananda (Supramundane) leads us to immortality (liberation). Therefore it is the Truth and the noble (Arya). The intuitive man should understand this. ‘He should wake from the sleep of ignorance’.




srutimutalam turagam  totuthoratma-

 pratimayezhum karanapraveenan alum

rati rathameriyahanta ramya roopam-

prati purame perumaritunnajasram


Mounted therein the chariot of desire, with the hearing and such as horses yoked, carrying the Self-image in it, driven by the master of intellect- the ego is continuously chasing each pleasing form seen outside.




The five senses (eyes, ears, nose, tongue, skin) are referred to as horses. The mind is the charioteer and desire the chariot. The Self-image is in the chariot as witness (rider). The ego is constantly going after pleasurable objects seen in the outside world.


The word Self-image has been described symbolically in different ways in stanza 2 (thiru-uru), stanza 24 (atma-roopam), stanza 48 (satha-thanu) and in stanza 86 (rta-roopam). When a person wakes up in the morning his first perception is about himself (I). When he opens his eyes and looks around, he sees other objects one by one. Then he competes (with others) to possess and enjoy such objects of his fancy, and runs around to achieve this. This is often called ‘rat-race’ which takes place in the world of the ignorant. (Mayalokam)




oru rati tanneyahantayindriantah-

 karanakalembaram ennitokkeyayi

viriyumitinnu viramamengu vera

marivavan ennarivolamorthitenam


The one desire alone is expanding into the ego, the senses, the mind, the body and all that is. Where is an end to this? Till the knower thinks that he is different from Awareness.




Desire for sensual objects is the work of Maya. Maya manifests itself as the sense organs, intellect and the body. So long as a man does not realize the end of Maya, the Awareness, this delusion will continue to exist. This is a fact to be borne in mind. So long as the knower differentiates himself from the Awareness he cannot escape from the clutches of Maya. ‘Both Awareness and the knower, when contemplated are, but, one Truth. There can be no debate about it’. (stanza 59.) Only by realizing this, one can cross the sea of Maya.