Sree Narayana Guru's

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prakriti pirinjorukooru bhoktr roopam

sakalavumay veliye samullasikkum

ihaparamamoru kooridanthayale

vikasitamamitu bhogyavisvamakum


Nature divides, on one side as the enjoyer,and the other, that ever fascinates outside, as expansion of 'this'-ness, becomes the world of enjoyable objects




Prakriti is Maya. The enjoyer and the enjoyment are due to the power of the Atma in the form of Maya. Mayadevi is also called ‘Jagajanani’ ‘Creator of the world’. This is also mentioned in stanza 70. (The one desire alone is expanding into the ego, the senses, the mind, the body and all that is.)


Stanza- 82


arani katanjezhumagni poleyara-

yvavarilirunnatirattezhum vivekam,

paramachidambaramarnna bhanuvay ni-

nneriyumithinnirayayidunnu sarvam


Like the fire that emerges out of churning sticks that boundless wisdom that arises from contemplatives, burns as the Sun in the sky of Awareness, everything becomes the fuel to its flames.




The churning sticks (the sticks used in yagas to make fire by rubbing against each other) have fire inherent in them. But we can’t see it. But from that fire a huge conflagration can be created to perform a cosmic dance to engulf the world. Similarly Awareness is also a fire. If that gets illuminated, the boundless wisdom that emerges through contemplation will effulge brightly like the Sun, in the sky of Awareness and consume everything. This sun is called the Sun in the Jnanakasam (sky at the level of Awareness) in a figurative sense.


Stanza- 83


utayumirikkumudikkumonnu mari-

thutarumithingudalin svabhavamakum

mudiyilirrunnariyunnu moonnumatma-

vitararumonnithu nirvikaramakum.


To break, to exist and to rise is the nature of forms here. When one goes, another takes its place. The Self knows all these three, watching from the top. It is One, formless and without sadness.




The names and forms are not eternal. They break, exist, rise, and change to continue as another. This is the characteristic of objects. The common man believes that all these are being witnessed by some power from above. That is Awareness. The Awareness is devoid of sorrow and has no form. In stanza 61, it was said ‘merge with the Awareness, at a higher level’. The plane of Awareness is the highest level.




arivathinal avanivikaramunde-


niravadhiyay nilayattu nilpatella-

marivilezhum prakrthi svaroopamakum.


As different forms of earth are seen, it is said that they exist. This is not true, when contemplated, what really exists is earth alone. The countless objects seen here, without stability are all innate forms of nature, arising in Awareness.




The earth consists of soil. Pots and other things are transformation of soil (in to other forms). Since we can see them, we say they exist. On deeper thoughts, this will be found as false. Only soil or clay exists. Similarly the multitude of names and forms that arise from Awareness are forms of nature. They have no independent existence. The principle ‘Brahma Satyam, Jagan Mitya’ (Absolute is the only real, the world is unreal) has been described here.




nizhaloru bimbamapekshiyate nilpi-


nizalumathallithu nerumalla vidva-

nezhutiyidum phanipole kaanumellam


No shadow exists independent of its actual form. As there is no original form, anywhere for the existing world, it is neither shadow nor real. Everything that is seen is like a snake painted by a clever painter.




To cast a shadow there must be an object or form. The Awareness has no form. Hence the world is neither a shadow nor a reality. Yet the world creates fear in ignorant people. We see everything as a snake painted by a clever artist. Even though the earth is an illusion it can create dread (like ‘the snake in the rope’ example mentioned earlier). Both in stanza 32 and 55, there are references to the unreal nature of the world.




tanu mutalayatu sarvamonnil onni-

llanrtavumayatinale yanyabhagam


puna rtaroopavumay polinnitunnu.


The body and all similar things have no being one in another. For that reason they are untrue, and separate. As from day to day this remains without setting, once again it merges with the Truth.




The body and other objects do not have another one within them. Each one is separate and unreal. Therefore, they are different from Awareness. Since everyday, these merge with Awareness without perishing, the forms in nature are really Awareness. Only Jnani can merge his Self (soul) with Awareness (Supreme soul), because he sees ‘Atma in all beings’. In parts of stanza 61, stanza 52, stanza 12 and stanza 50 the dissolution of the unreal with the Real has been dealt with.




taniyeyitokkeyumuntu tammiloro-


tanu mutalayatu sathumallayortha-



Taking each object separately, it exists. Mutually each type excludes the other. Considered in this way, body and such are neither real nor unreal. That is indescribable




If we were to examine each object separately, they exist. But each one is not in the other. For instance, there is no tree inside the pot and there is no person inside the tree. Thinking on these lines, body and other objects are not real. But they are not also unreal. (They are neither Sat nor Asat). All these (phenomena) becomes beyond description and definition.


Stanza- 88.


sakalavumullathutanne tattvachintha-

grahanitu sarvavumekamay grahikkum

akamukhamay ariyaykil mayayam van-

pakapalatum bhramamekidunnu param.


All that seen, is Awareness. The philosopher will understand all this as one. When not viewed through the inward eye, Maya, the great troublemaker creates much confusion.



According to Vedanta, the only thing that exists is Supreme Consciousness (Ekam Satyam- na dwiteeyam). Therefore when we say all these are real, we mean all these are Awareness. The philosopher (tattvachintagrahan- one who has understood this principle) will see ‘All beings in the Self, and the Self in all beings’. (Isa up.7.) That is the understanding as ONE. But the world of objects creates confusion. If we do not close our senses to external stimuli, and see with our inward eye, the senses create illusions and entrap us in the web of Maya. This has been said in stanza 43.




arivil irunnasadastiyennasankhyam

poriyilakibbhuvanam sphurikkayale

arivine vittoru vastuvanyamille-

nnariyanamiyarivaika roopyamekum.


Innumerable sparks arise, though unreal as real, from Awareness, causing the appearance of world. So apart from Awareness there is no other thing. This one should know. This knowledge brings the state of oneness.



Just like the innumerable sparks flying from a (burning) fire, the unreal world shines from the Real. (Asad asthi-as if it is there, actually not there). Therefore we should know that other than Awareness, there is nothing. This knowledge will lead us to the sense of Oneness. It will create the perception of Advaita. It is from the Real (Awareness) the unreal world of names and forms emerged. The same concept can be seen in stanza 70.




anrtamorastitaye maraykkukille-

nnanubhavamundu sadastiyennivannam

anupadamastitayal itavrtam sad-

ghanamatinale kalembaradi karyyam.


The unreal cannot conceal the Real. Such is the experience, asserting the reality of what exists. At every step by being-ness, all are enveloped. Therefore the body and other things are, pure Awareness.




The unreal (ignorance) cannot hide the Real (Awareness). Just as darkness cannot cover light, with a false impression of existence, the manifest world is covered. Thus the manifest world are forms of Reality and hence full of Reality. The Jnani sees the Self in everything (Isa.Up.) In the 6th stanza of Janani-navaratna-manjari, this concept has been introduced which is similar to ‘At every step with beingness, all are enveloped.’