sarva jnaana uttharam - aanma saakshaathkaara prakaaranam

8/14/2019 Sarva Jnaana Uttharam - Aanma Saakshaathkaara Prakaaranam

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Mangalam

nm-vm san guhanuk karu-seidanma-sk sht-kra mgumdu nm-viEnna-hatt yirun dinu-tamizh solvnam

Munnava nya mudal-enna manna-luum

Nul

1. Anna-Sivan pinnum aruvn guhan-nikuAnni-ya schi aaivan-mei mannavNihkaam y-vuum nipadi nupa-madikoap pg dnum-pugala uko

2. Edanl anu-bavam jna nangeidumEdanai arindn Siva-nym ede-varkkumEnnl solappaa dinav vi-jnattaiEnni-atti ninu-k inuyn panniyi-dum

3. du-Guru pram pari-yattup pnda-dmVdi-gael lka vyk-kdm du-bavaBanda-muttip porum paramam mukamEndat talattum uad-evaiyun tand

SARVAGNANOTTARAM:ANMASAKSHATKARAP

PRAKARANAM*

*In kalivenba metre.


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170 PART IV: THURSDAY

4&5. The Lord who pervades all things, who is manifest in all(creation), whose face is everywhere,

who is beyond all thought, and who, remaining Himself onewith all truths, yet exceeding and transcending them all,He, the Supreme Lord, who is not associated with speech, mindand name, That Lord am I.By means of a (concentrated) mind that does not differentiateitself in the least (from Lord Siva),meditate constantly on Him.

6. Eternal, steady, imperishable, and undifferentiated,this formless Self-Awareness1, fathomless to the mind, shinesforth alone, incomparable, without any pre-existing cause.Know this beyond any doubt.

7. Indestructible, absolutely serene and devoid of any identifiablefeatures, the knowledge that shines beyond (the realm of) allsense-perceptions and beyond the pale of all thoughts anddoubts, That am I. In this there is no doubt.

8. I am indeed Siva, that Supreme Divinity,of the essence of all mantras,

yet transcending all mantrasand free of creation and dissolution.

9. All that is, whether visible or invisible, moving or stationary,is pervaded by Me.I am the Lord of the universe and all things shine forth (andreveal themselves) through Me.

10. Teeming with a variety of forms in the myriad worlds,the entire universe, from Siva down to the world,abides in Me.

1Nishkala jnana.


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4. Eva-nell vaum irukkum iddvanEva-nell mgi yiruppan evan-mukamEgu-mun eavon tattuvam elln-tniTagi-yel minjiyuan tn-palavi pagu-paum

5. Tattuvaga ellmun tnkaan-dn vkkuChittamum nmamum sr-dn attanAvan-nn ena-vikapa maa cittattlSiva sintanaiy n-seivi nava-navami

6. Enu-muadi nilai-yi avya-yami evvikapumIniyadi innadena ea-vodu oniyuamNihkaama jnam edutn nigazhu-mudalDihntam inyadit trtara suum

7. Aaiyam aazhi varum upasntamVihaya kadan-doir vdyam aukkduBhvanaik kaiyam paar dadu-vnnvan-idil aiyam ilai-ydum valaum

8. Andap para deiva mgu Sivan-nnMandi-raga yvin maya-numam mandi-raga

Ell kaand ilaya srihigaIll-davanu mm enai-viu ill

9. Drisiya snyan stira-charamum ennParaviap paana vmich charuvamumNn ulagat-tinadan ell mennTn yilaguvana tmovva dna

10. Vivida vuru-vattl vu vyaBuvana niraiga porundi Siva-mudalIvvulagam i-ilagum pira-pachamAvvaa-vum ennil nipavm-nr sevvaiyi

Anma Sakshatkaram


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2 Lord of the Universe; the controller.3 Without form or qualities, either gross or subtle.4 The Tamil word is pasu, a soul bound bypasa or attachment.

11. Whatever is seen or heard in this world,whatever shines and arises within or without,know that it is all pervaded by Me,the All-Pervading One.

12. Though knowing that he is (not the body but) the Self,the one who imagines the Self to be different from Siva,the Supreme Self, and worships (Him in that way)

will not attain Sivahood. Know this.

13. Uproot distinctions such as, Siva is someone other than me;I am someone other than Siva.Practise the non-dual attitude that asserts,I am none other than Siva!

14. Strengthened by this non-dual approach,

the one who abides in the Self forever in all places,beholds only Siva, the Supreme Self, permeating all forms.There is no doubt about this.

15. Know that whoever abides at all times in the certainty of theSelf as the one (reality), is freed of dualistic delusion.

Such a one is described in the Vedasas perfectly All-Knowing.

16. The One praised in all the scripturesas the Unborn Iswara2, the formless One,the Self without attributes3, is verily my Self.Let there be no doubt about this.

17. The one who does not know his true nature is ajiva4 bound bythe functions and attachments that begin with birth. But he who


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11.Evvaavu kap paubav ivvulagilEvvaavu kka iyaibav vuveiPaiyoir yvum parvu menn-paravalUavai ymavai yenr-unar-daku ua-vanm

12. nm-yn enninum apparamn mvitTn-mva vunnu-Sivan tn-vu mn-mviIvv upsippn eidn sivat-tuvamAvv-all eni adanl evvaum

13. Anniyan Sivan anniya-nn ennumBinna bhvattaip peyart-tiuga anna-Sivanvan yn ennum attu-vida mgumipBhva-naiy enum pazha-guga valau

14. Attuvita bhvanaiy yrnd-nai evviattum

Nittamum nmavil-niku mavan attanaiyYell-vaun tanukka yvi-nuu kbanIllai sandgam idil-auvum ellai-yau

15. kamm ivvnma bhva-naiy enu-munMha vikapa munind-nm ygikku

Sevv-yellm uardal seppap paua-dmAvvdan tannil aivy vevvam

16. Stti-raga yvau janma-milan sanenattip pan evanvak gtti-ramilngua-milln nma-vm avan yvnYn-ciidum aiyam ilai-idanil nm-vm

17. Tanmei aiy davan srihi-mudalTanma-muu pasu tn-van tanmei

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knows his own true reality is eternal and perfectly pure verilySiva Himself. Let there not be the slightest doubt about this.

18. Therefore, that which is worthy for discriminating people torealize is the Self which shines twofoldas the transcendental and the phenomenal5

and the gross and the subtle6.

19. The transcendental is the expanse of nothingness, which is

neither bound by space nor time. The phenomenal is themanifest in manifold creation. Mantras, the forms of sacred

words, are spoken of as gross forms and that which abides inthe mind as changeless awareness is the subtle form7.

20. Shanmuka!8 Without realizing the Self,of what use are endless explanations?

They are but wondrous displays of words,further cause for minds delusion.

21. All dharmas9 exist only in the Self. Whichever of them thejivacreates by thought and the jiva creates everything bythought he will ever attain by persistent, one-pointed

thinking.

10

There is no doubt about this.

22. Thus the knowledge of the Self has been (gathered from thescriptures and) stated briefly by Me. By whatever means

5 In Sanskrit, para and apara, respectively.6 In Sanskrit, sthula and sukshma bheda, respectively.7

This verse contains the definitions of the four technical terms found in verse 18of the original, namely,para, apara, sthula and sukshma.8 The six-faced One. Another name for Lord Subramania.9 Used here to mean characteristics or attributes, including not only all good

qualities and virtuous deeds but also all the effects of creation, sustenance,destruction (and so on) to which one is subject.

10 In other words, diverse forms exists only in the Self but are externalized by theconfused mind. They are objectively created by thoughts about them.


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175

Yevanaivan enu miruppn visuddanSivan-avan aiyam-ilai trvi bava-mdu

18. Adanl vivkiga nr nan-ginduNidam-aiyat takka-dnm nr aduvParava-para bdam parumai aubdamIruvida-mum yilagum k maruvum

19. Parama nirvam param mapara

Srihi vagaiyr igazhum parumai-yiMandira rpam pagarvar skhuma madaSindaiyil ninatt trndi-uga sintaiym

20. Ahdini ru-mugan ananta vidamEhdu-raittum enna iyambuti ahdu

Viyakkat tagu-sol vichit-tiram buddiMayak-katti kdu madiyi nayakkum

21. Darumaga yvum nmvin kataguNirumippan ydu ninaippl orumai-yiUnni-unni enu-madai uiuvan ahda-danai

Ennu-midil aiyam ilai-dum mannuga-mei22. Ippai nma-vijnam enen nl

Seppiap paadu srtturui eppa-iyum

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necessary, realize this fact: all is the Self. And live as one inperpetual contemplation of It.

23. (Within the Self) there is no place for deities, Vedas, fire-sacrificesor donations to priests for the performance of rituals. Insteaddirectly resort to the knowledge of the Immaculate Self whosecountenance ever-present everywhere ever shines on you.

24. For thejiva drowning in the vast ocean of the cycle of birth

and death, yet seeking a safe haven, what provides refuge isonly knowledge of the Self and nothing else.Realize this.

25. Realize that the one who firmly knows the Supreme Self as it isand (thereby) becomes one with It, will attain liberation withoutany effort even though he (may appear to) be immersed in allthe (various) states of consciousness11.

26. Nowhere in the world is there a greater gain than the attainmentof the Self. Contemplate the Self at all times. He who is the Self(within) is verily the Supreme Self, one without a second.Realize this.

27. Neither prana nor apana,nor the karanas12, are the Self.The Self is the Supreme, All-Knowing Fullness.

Achieve the state of unceasing abidance in It.

28. Neither inside nor outside, nor afar nor near, the Supremedwells (in no single place). Forever direct your attention there

11 Waking, sleeping and dreaming.12Prana is the life force or vital air; apana is the breath which, upon inhalation,

moves down into the body; and the karanasare the five senses and the mind,intellect, will and ego.


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Ell-mum nma-mayam enrnd nma-cindaiVall-ni en-um vzhvy pall-m

23. Deivam vdam tyicei vviySeivagai-yi sr-palavn dakshi-aiy evva-gaiyumAgillai nirmalami egu-mukam rnda-diTagnma vijnam srvai-n baga

24. Maraa-bhava samsra mkkaal mzhgi

Saraa ndic chruyirkku saraamAru-vadav nma vij-nattai aniOru-poru vine-nav rga siramm

25. Paramgi apparamn mvai yvanUramga ua-pady rvan oru-muyalvumIndi-yavan vuuvan ell avastai-gaumOniuva nnum uarn-diuga venisr

26. nma-l batti-num anniya mm-puTn maon-egum tnillai nmvaiYenum upsit-tiuga ivvnm yvanavanOnu paramn-mvm ruattu enum

27. Alla piran ap-nanum andravvuAlla avain-ml karaam ellmUarvadu-vi ua-pari praa-mm nmaEanida-mum eidu vy-n uarin

28. Ahat-tum puat-tilum illai ahduMigat-drat tamaiyi-lum vdu agala-mm

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(to the limitless expanse of the Heart) where the formlessSupreme shines.

29. As Absolute Emptiness the Self shines by Its own light, forevereffulgent in all places, irrespective of spatial boundaries suchas crosswise, above, below, within or without. Henceforthmeditate ever more intensely on this Self.

30. Neither emptiness nor non-emptiness but both non-emptiness

and emptiness, the Self, (Being the Whole), extends everywhereand does not have the least preference for any one part.Contemplate this Self at all times.

31. The Self is beyond affliction13. It is without substratum or(external) support and it eludes (identification by) caste, nameor form. It is free of all attributes. This Immaculate Self,meditate upon It unceasingly.

32. Neither supporting anything, nor being supported by anything,beyond measure, beyond compare,intrinsically pure without flaw joyously meditate on this eternal Self day after day.

33. Dispassionate, having renounced all (goal-oriented) action andassociation with others, one should forever meditate on theSelf seated in the Self turned (ever) Self-ward.See the importance of this.

34. Having annihilated all thoughts associated with country,lineage, caste and stage of life14,the wise one should dailymeditate upon his own true nature.

13 As in the three impurities, anava,kanma and maya, or ego, action and illusion.14Desa, jati, varna and asrama.


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Andap paran-dmam rndo-irum gnChintai-yai yenu selut-tuga vindai

29. Kuuk-kou-ml kzhi-lum ku-pau muumPuat-tilum egum eppdum uap-peuSniya-myt tn jolik-kum nm-vaiyMnida-mum bvanai-cei ml-mlum vnigrm

30. Sniya-mum alla asniya-mum allad

Sniyam alladu-m sniya-mn tn-egumPakka-pda saum pada nm-vaiYek-klu cindai yiya-udi duk-kamm

31. mayam dra maa-di vara-mouNma rpa-gaum naid dmanNira-jana nirgua nm-vai nyumNirantara mga ninai-vi uram-peav

32. si-rayam lamba maa-di mnattGcha-ram gdu-vamai karidi msili-yalManni-yadi nitti-yami manniya nm-vaiUnniuga num uvanduam pinnum

33. Vinaiga ellmum viu nirsaiTanai-yuuc chagan taandu pinai-enumTannil tannl tannilamar tannaiyUnnia vum uar-ulle anniya-mi

34. Dya-mou jti tigazh-vara msira-mamya ivaai anu-sarittu mya-palaChin-tanai gaella chidait-taijan tann-uruvinChint-anaiy seiga dinam-dinamum mundum

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35. (Steadfast contemplation of the Self) is the mantra (to repeat).(Steadfast contemplation of the Self) is the deity to worship. Thisalone is what is called meditation. This alone is penance. Dispensing

with all thoughts, boldly meditate upon your own Self.

36. Devoid of thought hold on to the one thought of the Self.Compel the thinking mindto settle its attention on the Selfand do not allow it to think of anything else.

37. The Self is neither something that can be conceived of in thoughtnor is it inconceivable. It is not the mind (the source of thought),yet it is that which (precedes and) becomes the mind. Yet It hasno preferences. The Supreme Self meditate upon It always.

38&39. Meditate ever on That which is beyond the reach of the

mind, not allowing the mind to hold on to anything in theleast. Bliss is realized in That which is formless, undifferentiatedand inaccessible to thought.Bliss is realized in That which transcends all truths,is eternal, without any pre-existing causeand is beyond any (form of) illustration or representation.That which is extolled as the Bliss Supreme,

immerse yourself in That.

40. Giving up attachments to sense-objects15 quell all thoughtsarising in the mind. That day when the eternal, non-dual,mind-free presence is realized (and remains steady in the Heart),know that that is the Supreme Bliss.

41. Every direction, place and time is conducive to the yoga of theSelf, so say the scriptures. The realization of the Self (being thesame for all) is not in the least affected by distinctions such ascaste and order. Know this.

15Vishaya.


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35. Idu mandi-ramm idu-dva taiymIduv dhynam enalum iduvTava-mgum eaga-elln taanduSuva-rpa chintai tui-vi vivi-damam

36. Ea-mila nntn eam doni-yadaiEa kida-niladi chei-diuga eumManadai nm-vil manna-chei donumManad ninai-yaka maum mana-dal

37. Chindikkat takka-dala chindik-ko-dallaChindai yala-daduv chindai-yumm endavrPakkamu syp para-mna nm-vaiYekklu chindai seiy-mana-mum pukkagam

38. Chindai-cheivi dinamu chindaik keada-daiy

Chindai nir-siraya seidn enda-sukamAttat-tuva tta ni~hkala nma-vilSiddit tidum chein-du sudda

39. Niru-vika pamgi ninaikka vo-diOru-mudal dihn-tam udi oru-vuvamaiAatti yanda-mm ahdu-par nanda-miChoiap peada-di ti-muum paum

40. Viha-yap paellm viu manat-tilPaa-rum virutti paup-pi aaiyu-menuUnmani bhvam an onum ad-paramaInba menal-vad enum tunba-milai

41. Eddikku dya-mum ellk kla-gaumOttadu yhat-tiken du-nl itta-naiyumJanatti bdam na var-siramamna-ival enai umai pna-mm

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42. While the colour of milk is the same, cows vary in colour. Thewise perceive that Realization, like milk, is the same for all, thoughthe multifaceted signs (by which people are classified) may vary.(In discerning the truth), this comparison may be borne in mind.

43. As Brahman pervades all things and shines everywhere16,unswervingly put your attention on Himand abandon distinctionssuch as place or direction.

44. To the one firmly established in the Self there are neither marksof rank and order nor codes of observance.17 There is nothingfor him to gain by doing anything, nor is there anything forhim to do and neither is there any rule demanding that he doit. Be clear about this.

45&46. Whether walking or standing, asleep or awake, eating ordrinking, whether beset by storms or (biting) cold or (scorching)heat, whether afflicted by fear, poverty, disease, raging feveror indigestion, the one who is firmly established in the Selfremains utterly unperturbed, absolutely serene, and at ever atpeace in the Self.

47. Though I may have gone and returned, I was not the one wholeft and came back (rather it was the body that did so). Whenclosely examined, no going or coming (nor any movement

whatever) is attributable to Me. I remain always the same, Onewho was never in the past immersed in the ever-changingnature ofprakriti18 nor ever will be in the future.

16 The original speaks of He whose face is everywhere.17Asramacara, code of conduct enjoined according to ones outward stage of life

such as brahmacharya, (the spiritual students state of celibacy),grihastha, (themarried persons state of being a householder), etc.

18 The power that creates the illusion of the material world, prakriti, is alsospoken of as actions yielding fruit by means of a birth.


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42. Pl-vaam onu pasukka pala-niagaPlplu jna-menap prt-tiuvar slbu-palaLiga-mua ellm pasuk-kaai yndavIgai drih-ntam idu-vey sangamaa

43. Yvilu-muup paravi abbirama megu-mukamMviya dga milir-vadl valaaUn-manattai abbramat tniy d-yandikkuEnnu-mivai ei-d chaum inna-dena

44. Ibbuvi-yil rkui-yin siram sra-milaiAppara-mn mvi-nilai rnd-nukku appuru-anSeida-danl onillai seidia-vum onillaiSeiyen vidiyu-milai trtira-mi vaiya-misai

45. Chellinum niki-num niddi-rai seiyi-numPulli-nu jkkiram bhjana-nr koi-nuKu-kuir veiyil kalan-diu klu-mevV-i-num ekk-lattu ma-agatt tum

46. Baya-mum vau-mai-ni pau-jura mandamIyain-tiu klattum dum tiya-gn

nma nihan sntanr nihkaa-nginma tiruttan vn-ulagil n-mannip

47. Pn-lum vand-lum pna-van vanda-vanuNngn pkku-vara ni-nilai nnapPrakruti tan-map pea-daruman tinduIrundn irupp nalan porundum

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48. Actions19 are the effect ofprakriti20. Prakriti is (in turn) onlythe offspring of previous actions. The knower of reality,however, is free of the blemish called prakriti and meditateson his true Self as one flawlessly pure and free from all actions.

49. Such a One is not bound byprakrti.He is aptly named the liberated oneand is never tainted by the blemishesassociated with prakrti.

50. As a lamp shines banishing all darkness with its light, so theeffulgence of the Self, which is Pure Consciousness, annihilatesthe veiling darkness arising from the ignorance which lacks itsown light of Consciousness.

51. As (the flame of ) aghee21 lamp that has exhausted its ghee isautomatically extinguished (nirvana) into its source, the Void,so does the yogi who continuously contemplates the Self exhaust(nirvana) his attachment to the world and merge into his source,the Self. There is nothing greater to be attained. This is the truth.22

52. When an (empty) pot is moved, though it seems that the space

within the pot has moved with it, actually only the pot moves.The Self, like the space, remains (ever) motionless.

19Kanmangal.20 Past actions, good and evil, form an aggregate (sanchitam). Of this aggregate some

actions bear fruit in future births (prarabdham). Birth implies one is inescapablycompelled to act. All new actions are added to this aggregate. Thus a cycle of

repeated actions and births continues until the chain is broken byjivanmukthi.21Ghee: clarified butter; used for cooking and for vigil lights in temples and on altars.22 Important are the dual meanings ofsnehaand nirvana. In the case of the lamp, sneha

is the oil or ghee. Sneha kshaya means exhaustion of the ghee. Sneha kshaya for theyogi is exhaustion of all attachments, whereby he automatically merges with theSelf. A flame is said to come from the Void and, when extinguished (nirvana), returnto the Void. The yogi, comes from the Self and when his attachments are exhausted(nirvana), he returns to the Self.


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48. Prakruti kri-yam kan-maga psumPrakruti kan-map piapp niru-malanYnr seya-lilan ene-yukta tattuva-vittunn-anu sandip-pn aduv ynn

49. Avakup prakruti y-banda millaiAvan-mukta nmam aaintn avantnPrakruti kri-yamp psu dohattlOru-pozhudum oal urn viri-yum

50. Oi-yl iruin uruvam ozhittuViak-kev vidan-tn viagum viak-kamilAjnat tudgi riruai mittoi-ruSujna jti-nm tnm vijni

51. Nei-trnta dpan-tn nirva muial-plMei-ynma chintai vid-mal chei-yginm-vin kay rndi-ruppan nm-vinMn-mva oninu mei-yidamm vnman

52. Kua kou pgl kuat-tua gyam

Uan selva-dga uarn-du kuan-tnCeni-uva dg-ya selva-dilai nmvuNini-um gya nr-nilaiy anik

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53. When the pot breaks, the limited space within it merges withthe limitless space without. When the inert body (of the

jivanmukta23) passes away, the Self within it becomes one withthe Supreme Self.

54. The All-Knowing Lord, the Supreme Authority, then declared:The one who has liberated himself byovercoming all binding attachmentsis eternally present everywhere in Absolute Awareness.

55&56. Giving up every attachment to the scriptures, absorbedin the stillness of the pure and blemishless Self, recognizingthat there is nothing else to be gained, vanquish all vasanasand let no thoughts arise. Unceasingly meditate on the Self.The yogi who does so, the Self-realized sage of purity,becomes bodiless and by his attainment, manifests in himselfall the qualities of the Self.He shines everywhere within and withoutand can travel to any place or any world.

57. All-encompassing awareness, bliss, timeless knowledge,self-sovereignty, limitless inexhaustible strength

having attained all these, he shines as the Self, free of allafflictions, and his immaculate body merges with Siva Himself.

58. Chanting the name (of God), worshipping, bathing in the holy waters, and ritual sacrifices neither these nor any othersadhana are necessary for him. The consequences of righteousand unrighteous actions do not influence him. Neither is thereneed of (worshipping deceased ancestors by) offering rice ballsor holy water.

23 One liberated while still in the body.


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53. Kua muai-yugl kuat-tua gyamUan-mah kyam onu jaa-mmUal agalu-kl ualua nm-vumUan paramn mvi-uum diam-mdu

54. Enadi kri-yy ellm uar-sanAnadi-krat toi-v aaindn venellpBanda gain-vu painn muuar-vduAnda-mil degu-mua nm-adanl pundi-yun

55. ga-maga ellm aavi-ama-lnmaYga sam-diy yui-danml ga-vayalOnum inen vrnd mana-vika-pamOndru mur-mal ozhit-tuatte nin-nma

56. Vijnam igan vid-dunni ygi-tnEjn-um eidu-mua lin-maia sujniAdda-ruma darmi ahampura-mum rmut-tanEttala-mum guva-nm manam-pl nitta-mum

57. Muu-ar vinba-mou mda-ivu tan-vayamVaal varambil valiyu-mivai yuen-um

ru nir-maya nm avan-SivamSrum visudda-vual srnda-vakut tru-mr

58. Nma-jepam arcchanai nan-nril dalumma-mum sdana maon-umin mDarm-darmap palanga pia-mou tarkKiriyai-gaum illai-y kn puri-yav

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59. Know that disciplines of self-control24, observing fasts and thelike none of these apply to him. For him there is neitheractivity to be engaged in nor inactivity to be engaged in. Neitheris a vow of celibacy required of him.

60. There is no need of (yielding to the temptation of ) leapinginto fire or water, or jumping from a mountain top (to endones life and its suffering) 25. (Rather) drink the sacred nectarof the Knowledge of Siva. Eternal and pure, in the very form

of Siva, wander about as you please, free of the rules andrestrictions applying to the rest of creation.

61. This is the Truth, the Truth, and the Truth.I will tell you the Truth three times:there is nothing anywhere worthy of being knownmore exalted than This.

62. Pure without blemish, intelligent, untouched by ignorance, clearin intellect, himself being the Pure Self, (the yogi) beholds flawlesspurity assuming the perspective of purity, certain that all that isseen from the angle of purity is flawlessly pure, (the Self).

This is a versified translation in Tamil by Sri Ramana and nectarfor the hearts (of those who recite it).

24Niyama.25 The scripture allows aged monks suffering debility and unable to continue

sadhana to end their life by jumping from a mountaintop or into riverwaters or by self-immolation without accruing the sin of suicide. There isno need to avail oneself of an early escape if one is merged in the Self, for hewill be ever joyful and neither old age nor sickness will affect him.

PART IV: THURSDAY


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59. Illai niya-maga illai-upa vsa-mumIllai pira-virutti evva-gai-yum illaiNivi-rutti nr-brama chri viradamAva-killai en aivi avala-mi

60. Aginr vzh-vachala ninu-vizha lau-SivaTuga jn-mudan tuyttu-Siva ag-naiNitti-yani nir-malani viu srihi-darmaChittam-pl sa-chra ceidiuga puttir

61. Sattiyam sattiyam sattiya-mene mnuSattiyam ippdu chinn utta-mamMikka didil-egum v-eduvum teriyatTakka dilai-guhan tn-tavam tkka

62. Amalanu ma-mati yalla-nip buddhiNima-lani nirmala nmvi vimala-mmBvatti nl-vima-lam prp-pavelm enama-lamBvit-tup prt-tiuvan prenn Dvan

Ida-nait Tamizhil isait-tn RamaanIdayat Tamizh-dm idu.

Anma Sakshatkaram

sarva jnaana uttharam - aanma saakshaathkaara prakaaranam

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