Author Topic: Saint Thayumanavar  (Read 210749 times)


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Saint Thayumanavar
« on: May 03, 2010, 11:36:38 AM »
ALTHOUGH Thayumanavar lived less than 300 years ago and remains the most popular Tamil poet-saint, there is no authentic record of his date of birth or death. What is known to have transpired between these two events can be summed up briefly:

At an early age he began working in the service of a king. When the king died he left this work because of the amorous advances of the king's widow. He then travelled in search of a Guru. At Tiruchilapalli he met Mouna Guru Arulananda Sivachari. He asked to be taken as a disciple, but the saint answered 'chumma iru', meaning 'be still' or 'be quiet' or 'just be' (a phrase which Ramana Maharshi also used on a number of occasions). However, the saint said that when the time was ripe he would initiate him.

Thayumanavar then returned home and married. Soon after his wife delivered their first child, a boy, she died. That again prompted Thayumanavar to leave home in answer to his spiritual calling. He once more approached Arulananda Sivachari and, true to his word, the guru fulfilled his promise and initiated Thayumanavar into sannyas.

Thayumanavar followed the discipline of silence (mouna), which he describes as: "that state which spontaneously manifests after the annihilation of the ego." He says: "It is a state beyond light and darkness, but it is called light, since language is inadequate to express it. The ego disappears and 'I' spontaneously manifests in full glory." The Maharshi particularly singled out this verse of his for admiration.

Thayumanavar was equally great as a saint and a poet. Often he would retire to the forest or public gardens and remained for days absorbed in the bliss of the Self. Legend has it that he was sitting thus, immobile in samadhi in a public garden in Ramnad when the gardeners, not noticing him, piled a heap of dry leaves and twigs about him and set fire to it, and thus his body was consumed and he merged in the Supreme.

Thayumanavar's key teaching is to discipline the mind, control desires and meditate peacefully. He went on to say that "it is easy to control an elephant, catch hold of the tiger's tail, grab the snake and dance, dictate the angels, transmigrate into another body, walk on water or sit on the sea; but it is more difficult to control the mind and remain quiet".

Ramana Maharshi was often heard quoting from his exquisite verses. The following are ten verses especially selected by the Maharshi:

1 & 2. The individual ego known as "I" having manifested and troubled everyone, the universal Maya, the diversifying agency, spontaneously follows in its wake. Who can possibly describe the vast ocean of misery consequent upon it? It appears as the flesh, the body, the senses, interior and exterior, as the all pervading ether, air, fire, water and earth, as mountain, forest, huge visions like hills physical and subtle, as forgetfulness and memory, and so on, rising up wave after wave and beating against man, bringing pleasure and pain, which are the result of his past actions, and also their remedies known as creeds, religions, God-Seeker, and the testimonies and sanctions found in various sciences, and explained by logic. All these are more numerous than even the fine grains of sand on the seashore.

3. Unaccountable troubles crop up spontaneously, sheaf upon sheaf. How to root them out wholesale, even as burning up a hill of camphor without residue in a vast blaze of fire? In order to achieve this miracle, and to enlighten me, Grace took shape. In every respect, like my self, eating and sleeping, suffering and enjoying, bearing a name and born somewhere, it appeared as the Silent Guru, like a deer used to decoy another of its species.

4. And claimed my body, possessions and life itself and consistently with the process of elimination, signified "you are not the five senses nor the five elements, nor the limbs, nor the mind, nor their attributes, nor all these collectively, nor the body nor knowledge nor ignorance. You are pure consciousness, unassociated like a crystal, but reflecting the background to lookers-on; whereas we (guru) are only the inherent nature revealing the truth on finding you ripe for it."

5. "If eager to reach Consciousness-Bliss-Eternity innermost in all, which is also the inner abode of refreshing Grace, listen to the course I indicate. May you reach the Pure Heart and abide there forever! May dense ignorance vanish for you! May you attain to Bliss-Consciousness! May bondage cease for you!" Communicating thus,

6. "And dispensing the true knowledge of the Natural and Unique Silence which destroys all bondage and where there is no meditation nor the ego, no space, no time, no direction, no association, no elimination, no differentiation, no expression, no phenomena of night and day, no end, no beginning, no middle, no interior or exterior, nor an aggregate of all these."

7. (The Guru indicated further) that, though all these are eliminated, "It" is not void, but is Natural, Eternal Be-ing inexpressible by words, not manifesting as ego, but is the Reality engulfing all, having swallowed all ignorance like day covering night, and absorbing unhindered all knowledge, metamorphosing the person into Itself, It shines in Silence, Self-effulgent;

8. With its emergence, It prevents any other from appearing; and all else is put out suddenly like burning camphor blown away without residual flicker or glow; and in its place It shines beyond the senses, and apart from the knower, known and knowledge; and yet It is there, though who can speak of it and to whom? For if It arises, the individual is metamorphosed; It will assert Itself (Literally: It Speaks Itself),

9. (And further on), if it is said to be "It," the question arises "which," though such doubt about the non-dual One is illogical; so transcending it also, King Janaka or Suka and others remained like the bee intoxicated with honey in that state. (The same Guru's) blessing helped me to reach it. Grace is needed in order to reach the Nirvikalpa Samadhi and attain absolute Bliss. I will not rest nor attend to my wants until I attain it.

10. On the "I" idea of the individual ego vanishing, there springs up within me a current of "I-I" endless indeed. This confers bliss engulfing all my knowledge, unique and transcendental, ending in Silence! How then can Silence be expressed?



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Re: Saint Thayumanavar
« Reply #1 on: May 03, 2010, 02:09:46 PM »
Saint Tayumanavar was living in Tiruchirapalli.  He belonged to
Pillai community (like M.Sivaprakasam Pillai), a Saivite.  From his
young age, he had a spiritual outlook and was a great devotee
of Akhilandeswari, the goddess of Tiruvanaika (now called Tiruvanaikaval) across the Kavri river from Tiruchirapalli.  He
developed a lot of siddhic powers, which came on his own.  Then
at the appropriate time, he met his Guru, his name is not known,
and he was ever in silence.  Hence, he calls him as Mouna Guru in
his songs.  Mouna Guru taught him Self enquiry asking him to keep
silent.  After realization, he has composed some songs on various
deities and on abstract subjects like silence, the non-silent mind,
erring senses, etc.,  He must have also gone up to Rameswaram,
since he has mentioned about the goddess Parvata Vardhini, of
Rameswaram Siva (Ramanatha.).  He used to address the goddess,
as Malai VaLar Kadhali, the girl who grew up in mountains (Himalayas - Parvatam).

Tayumanavar's collection of Tamil poems has been compiled and
published by Swami Chidbhavananda of Sri Ramakrishna Tapovanam,
near Tiruchirapalli.

Arunachala Siva.


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Re: Saint Thayumanavar
« Reply #2 on: May 03, 2010, 05:45:55 PM »
I had left out one important information about Saint Tayumanavar.
Bhagavan Ramana used to appreciate some of his songs, when
Devaraja Mudaliar sang these songs.  Other devotees have also
sung the saint's songs in the presence of Bhagavan.  Bhagavan
Ramana particularly liked the following songs of Saint Tayumanavar:

1. Aahara Bhuvanam - Chidambara Rahasyam.  Bhagavan recommended
verses 15 to 23 of this composition.

2. Paayapuli - 14th verse.

All these ten songs were once translated into English and were
rendered in Parayana before Bhagavan during His times.

3.  Mandalthin - Verse 8 to 11.

4. Sukavari - 12th verse.

The above two verses were actually explained by Bhagavan Ramana
at that time, for His devotees in the Old Hall.

Bhagavan Ramana has also mentioned the following songs for
reading by devotees:

5. Ninaivonru

6. Panmaalai

7. Satchitananda Sivam - 9th verse

8. Chinmayananda Guru -  11th verse.

9. Paayapuli - 36th verse.

10. Udal Poyyuravu - Verses 5,52, and 53.

In the saint's composition, the words Oru Sol, one word, comes often. (e.g. Karunakara KadvavuL).  Bhagavan Ramana used to
say that the words Oru Sol,  indicate only Summa Iru. (Be still)

Sri Devaraja Mudaliar who has given these details, presented one
brand new copy of Saint Tayumanavar's songs on 14.12.1942 (Jayanti Day).  Bhagavan Ramana gave him in turn, the copy of newly printed book, Sri Ramana, the Sage of Arunagiri.  (This was written by
G.V. Subbaramiah.)

Arunachala Siva.   


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Re: Saint Thayumanavar
« Reply #3 on: August 21, 2012, 09:39:31 PM »
Subramaniam Sir

Did  Saint Thayumanvar follow Advaita  or Saiva Siddhantha or something different ?
Do u have any info about the Mouna Guru ? Swami Omkarananda has given talks on some of Saint Thayumanavar Songs and I am yet to listen to them fully .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Saint Thayumanavar
« Reply #4 on: August 21, 2012, 09:58:33 PM »
Thayumanavar recognized Vedanta Siddhanta samarasam.You may refer to his songs in Tamil here:
An excellent life of Thayumanavar and translation into English by B.Natarajan is available here:

I also warmly recommend Swami Chidbahavanda's commentary on Thayumanavar's works.These are available in R K Mutt,Mylapore.You may recall that Swami Omkarananda took his sanyasa vows from Swami Chidbhavananda  of Sri Ramakrishna Tapovanam,Tiruppuraiturai,Trichy.

Here is a Wonderful song of Thayumanavar,where he rues how different systems of Philosophy only confounds and confuses the mind!:
பூதலய மாகின்ற மாயைமுத லென்பர்சிலர்
     பொறிபுலன் அடங்குமிடமே
   பொருளென்பர் சிலர்கரண முடிவென்பர் சிலர்குணம்
     போனஇட மென்பர்சிலபேர்
நாதவடி வென்பர்சிலர் விந்துமய மென்பர்சிலர்
     நட்டநடு வேயிருந்த
   நாமென்பர் சிலர்ருவுஉருவ மாமென்பர் சிலர்கருதி
    நாடில்அரு வென்பர்சிலபேர்
பேதமற வுயிர்கெட்ட நிலையமென் றிடுவர்சிலர்
     பேசில்அரு ளென்பர்சிலபேர்
   பின்னும்முன் னுங்கெட்டசூனியம தென்பர்சிலர்
     பிறவுமே மொழிவர்இவையால்
பாதரச மாய்மனது சஞ்சலப் ப்டுமலால்
     பரமசுக நிட்டை பெறுமோ
   பார்குமிடமெங்குமொரு நீக்கமற நிறைகின்ற
     பரிபூர ணானந்தமே.

The Maya into which the elements subside
Is the origin of all, so some say. *[1]
The Substance into which the sense organs merge
Is the reality, so some say. *[2]
Where the cognitive organs, the karanas end,
Is the finite reality, so some say. *[3]

Where the gunas find their home
Is the Reality ultimate, so some say *[4].
Nadam it is, some say *[5]
Bindu it is, others say *[6].
The Self it is, yet others say *[7].
Formed it is, some say. *[8]
Formless it is, if you search deeper, so some say *[9].
The state where jiva merges losing identity in full
Is the reality, so some say *[10].
Divine Grace is the finite reality, so some say *[11].
The Void that neither beginning nor end has
Is the reality final so some say *[12].
And thus and thus yet other things they say.

By all these, except that my mind sore troubled,
Reaches a mercurial state.
Will I ever attain
The bliss of Transcendental Samadhi?
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full!


[1] School of Niriswara Sankhya
[2] School of Pasana Vadins
[3] School of Sangranda Vadins
[4] School of Niganta Vadins
[5] School of Sabda Brahma Vadins
[6] School of Jnananma Vadins
[7] School of Ekanma Vadins
[8] School of Sivasama Vadins
[9] School of Maya Vadins
[10] School of Bhaskara Charya
[11] School of Aikya Vada Saivas
[12] School of Sunya Vadins



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Re: Saint Thayumanavar
« Reply #5 on: August 21, 2012, 10:09:37 PM »
I have a hunch that this B.Natarajan is Yogi Shuddhananda Bharati.The writing style is so very typical and the incidents mentioned in his introduction were quite similiar to what I have heard from the lips of the Kavi Yogi.Towards the end of the article on Thayumanavar,there is a reference to Bharata Sakti and this is undoubtedly the work of Kavi Yogi Shuddhananda Bharati.


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Re: Saint Thayumanavar
« Reply #6 on: August 21, 2012, 10:11:30 PM »

Thanks for your info and I will go through the same .

Om Peace .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Saint Thayumanavar
« Reply #7 on: August 22, 2012, 02:37:50 PM »
Dear atmavichar100, Ravi,

Yes. B. Natarajan is Kavi Yogi Suddhananda Bharati, who wrote Sri Ramana Vijayam, the first Tamizh biography of Sri Bhagavan.

For reading and understanding Swami Chidbavananda's book is quite suitable.

There is an English rendering (only Sri Ravi mentioned it to me), by someone under the website. The correct web address,
Sri Ravi knows.

Arunachala Siva.


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Re: Saint Thayumanavar
« Reply #8 on: August 22, 2012, 03:43:07 PM »
Dear atmavichar100,

The web address for Tayumanavar's songs in English rendering is;

Arunachala Siva.


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Re: Saint Thayumanavar
« Reply #9 on: August 22, 2012, 03:52:23 PM »
Dear atmavichar100,

Sorry. The correct web address is:

Arunachala Siva.


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Re: Saint Thayumanavar
« Reply #10 on: August 14, 2015, 07:16:11 PM »
I thought I shall give some verses of Tayumanavar and the English meaning by mountainman group,
as and when time permits.

This is a repeat posting of only, some essential verses.

தாயுமானவர் பாடல்கள்

                              1. திருவருள் விலாசப் பரசிவ வணக்கம்

                                       Adoration to the Omnipresent God -  The Presence of Holy Grace:

[பன்னிருசீர் ஆசிரிய விருத்தம்]

Verse 1:

அங்கிங் கெனாதபடி  எங்கும் ப்ரகாசமாய்
      ஆனந்த பூர்த்தியாகி
  அருளடு  நிறைந்ததெது தன்னருள் வெளிக்குளே
      அகிலாண்ட கோடியெல்லாந்
தங்கும் படிக்கிச்சை வைத்துயிர்க் குயிராய்த்
       தழைத்ததெது மனவாக்கினில்
  தட்டாமல் நின்றதெது சமயகோ டிகளெலாந்
       தந்தெய்வம் எந்தெய்வமென்
றெங்குந் தொடர்ந்தெதிர் வழக்கிடவும் நின்றதெது
       எங்கணும் பெருவழக்காய்
  யாதினும் வல்லவொரு சித்தாகி இன்பமாய்
       என்றைக்கு முள்ள தெதுஅது
கங்குல்பக லறநின்ற எல்லையுள தெதுஅது
       கருத்திற் கிசைந்ததுவே
  கண்டன வெலாமோன வுருவெளிய தாகவுங்
       கருதிஅஞ் சலிசெய்குவாம்.     1.

The Great God, Paramasiva's grace - our obeisance to Him:

What is it, which is
Uncircumscribed Effulgence,
Perfect Bliss,
Divine-Love Filled --

What is it, which willed
To contain the countless universes
In boundless space
And there flourishes as Life of life, -

What is it, which stood
Transcending thought and word,

What is it, which remained
As the ever contentious object
Of countless faiths claiming,
''This, my God,'' ''This, our God''--

What is it, which exists as
and Eternal -

What is it, which knows
No limits of
Night and day -

That indeed is what is agreeable to thought,
That indeed is what fills all space in silentness.

That indeed is what we in meekness worship.(1)

Arunachla Siva.
« Last Edit: August 17, 2015, 12:28:21 PM by Subramanian.R »


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Re: Saint Thayumanavar
« Reply #11 on: August 15, 2015, 12:35:01 PM »
Tiruvarul Vilasa Parasiva Vanakkam:

Verse 2:

ஊரனந் தம்பெற்ற பேரனந் தஞ்சுற்றும்
       உறவனந் தம்வினையினால்
  உடலனந் தஞ்செயும் வினையனந் தங்கருத்
       தோஅனந் தம்பெற்றபேர்
சீரனந் தஞ்சொர்க நரகமும் அனந்தநற்
       றெய்வமும் அனந்தபேதந்
  திகழ்கின்ற சமயமும் அனந்தமத னால்ஞான
       சிற்சத்தியா லுணர்ந்து
காரனந் தங்கோடி வருஷித்த தென அன்பர்
       கண்ணும்விண்  ணுந்தேக்கவே
  கருதரிய ஆனந்த மழைபொழியும் முகிலைநங்
       கடவுளைத் துரியவடிவைப்
பேரனந் தம்பேசி மறையனந் தஞ்சொலும்
        பெரியமௌ னத்தின்வைப்பைப்
  பேசரும் அனந்தபத ஞான ஆ னந்தமாம்
        பெரியபொரு ளைப்பணிகுவாம்.  2.

Countless the habitats lived,
Countless the names borne,
Countless the kith and kin possessed,
Countless the bodies by karma caused,
Countless the Karmas daily performed,
Countless the thoughts entertained,
Countless the name and fame acquired,
Countless the heaven and hell experienced,
Countless the Gods worshipped,
Countless the faiths followed -

And so, realizing through Jnana and grace
Our God of turiya form *[1]
The Divine Cloud that pours the rains of limitless rapture
Descending through the dome of heaven
And through the love-filled eyes of fervent devotees,

Who chant the names countless
That scriptures countless recount,

The Treasure vast of silentness
That Wisdom Bliss of inexplicable state,
That Immensity

Let us in meekness worship.(2)

[1] - Turiya is the fourth state of pure quiescent consciousness, - beyond waking, dreaming and deep sleep.

Arunachala Siva.
« Last Edit: August 17, 2015, 12:32:08 PM by Subramanian.R »


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Re: Saint Thayumanavar
« Reply #12 on: August 16, 2015, 04:28:08 PM »
Tiruvarul Vilasa Parasiva Vanakkam:

Verse 3:

அத்துவித வத்துவைச் சொப்ரகா சத்தனியை
         அருமறைகள் முரசறையவே
  அறிவினுக் கறிவாகி ஆனந்த மயமான
         ஆதியை அநாதியேக
தத்துவ சொருபத்தை மதசம்ம தம்பெறாச்
          சாலம்ப ரகிதமான
  சாசுவத புட்கல நிராலம்ப ஆலம்ப
          சாந்தபத வ்யோமநிலையை
நிர்தநிர் மலசகித நிஷ்ப்ரபஞ் சப்பொருளை
          நிர்விஷய சுத்தமான
  நிர்வி காரத்தைத் தடத்தமாய் நின்றொளிர்
          நிரஞ்சன நிராமயத்தைச்
சித்தமறி யாதபடி சித்தத்தில் நின்றிலகு
          திவ்யதே சோமயத்தைச்
  சிற்பர வெளிக்குள்வளர் தற்பரம தானபர
          தேவதையை அஞ்சலிசெய்வாம்.  3.

That which is Nondual,
That which is the unique Light of Word,
That which the scriptures loud proclaim:

As the Wisdom of Wisdom
As the Bliss that fills
As the Primal One,

As the Ancient One of Tattva *[1]- Form -
That which faiths contend after,
That which is sought for support,
That which is Permanent,
That which is Fullness,
That which is without support,
That which is our support,
That which is Peace,
That which is the state of Void,
That which is Eternal Pure,
That which is untouched by the material aspects of the universe,

That which is unaffected by events,
That which is Changeless,
That which shines as impassive neutrality,
That which is Blemishless,
That which is Formless,
That which is in thought
Without thought cognizing it,
That which is Divine Light Effulgence,
That which is Uncreated,
That which flourishes in the jnana void,
That God Supreme,
Let us in meekness worship. (3)

Foot Notes:
[1] - Tattvas are the basic principles of existence - 96 in all, 36 internal and 60 external.

Arunachala Siva.

« Last Edit: August 17, 2015, 12:31:19 PM by Subramanian.R »


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Re: Saint Thayumanavar
« Reply #13 on: August 17, 2015, 12:04:44 PM »
2. Paripoorananandam: The Bliss That is Perfect Full:

Verse 1:

வாசா கயிங்கரிய மன்றியொரு சாதன
        மனோவாயு நிற்கும்வண்ணம்
   வாலாய மாகவும் பழகியறி யேன்துறவு
        மார்கத்தின் இச்சைபோல
நேசானு சாரியாய் விவகரிப் பேன் அந்த
        நினைவையும் மறந்தபோது
   நித்திரைகொள் வேந்தேகம் நீங்குமென எண்ணிலோ
        நெஞ்சந் துடித்தயகுவேன்
பேசாத ஆனந்த நிட்டைக்கும் அறிவிலாப்
        பேதைக்கும் வெகுதூரமே
   பேய்க்குண மறிந்திந்த நாய்க்குமொரு வழிபெரிய
         பேரின்ப நிட்டை அருள்வாய்
பாசா டவிக்குளே செல்லாதவர்க்கருள்
         பழுத்தொழுகு தேவதருவே
  பார்குமண்ட மெங்குமொரு நீக்கமற நிறைகின்ற
         பரிபூர ணானந்தமே. 1.

Except by way of words and rituals
I had not practiced even casually
Anything to contain mind and breath.

As though I was longing for renunciation
I hold serious discussions.
And when I forget all thoughts of it,
I go to sleep.

When I think, I will have to shuffle this body
I swoon in fear, my heart trembling.

Long, long indeed is the distance between
The blissful state of Transcendent Silentness
And this ignorant one.

Knowing the devilish ways of this lowly cur,
Grant Thou a way to contemplation of supreme bliss.

Oh! Thou, the heavenly wishing tree *[1]
That grants all ripe rich boons
To those who enter not the forest of pasas *[2]

Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full


[1] A miracle-tree in the world of Indra, the king of celestials, yielding whatever desired.

[2] Pasas: attachments - Primal impurities of the soul, three in number:

1) egoism (anava),
2) karma (chain of action and reaction through births) and
3) maya (illusory knowledge)

Arunachala Siva.
« Last Edit: August 17, 2015, 12:18:01 PM by Subramanian.R »


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Re: Saint Thayumanavar
« Reply #14 on: August 17, 2015, 12:10:22 PM »
Paripoorananadam: -Bliss That is Perfect Full:

Verse 2:

தெரிவாக ஊர்வன நடப்பன பறப்பன             
          செயற்கொண் டிருப்பனமுதல்
  தேகங்க ளத்தனையும் மோகங்கொள் பௌதிகஞ்
         சென்மித்த ஆங்கிறக்கும்
விரிவாய பூதங்கள் ஒன்றோடொன் றாயழியும்
        மேற்கொண்ட சேடம் அதுவே
   வெறுவெளி நிராலம்ப நிறைசூன்யம் உபசாந்த
         வேதவே தாந்தஞானம்
பிரியாத பேரொளி பிறக்கின்ற வருள் அருட்
        பெற்றோர்கள் பெற்றபெருமை
  பிறவாமை யென்றைக்கும் இறவாமை யாய்வந்து
        பேசாமை யாகுமெனவே
பரிவா யெனக்குநீ யறிவிக்க வந்ததே
        பரிபாக காலமலவோ
  பார்க்குமிட மெங்குமொரு நீக்கமற நிறைகின்ற
        பரிபூர ணானந்தமே. 2.

All visible life that is clothed in body vesture
All that crawl, walk, fly and have their being
All, all that nature in propagative urge created
Will perish.

The elements mighty will die away one after another.
What will remain is: the vast Empty Space,
Unsupported, unrelieved Void,
The 'upasanta',  that is peace beyond understanding
The jnana of Veda-Vedanta,
The mighty Light that leaves not.

Of them that receive it
Are the souls blessed with Grace.
Great indeed are they;
Born they will never after be;
Nor dead be;
But in silentness steeped remain.

And this Thou came in compassion to tell me.
Is this not a sign that I am ripe for it?
Oh! Thou who filleth all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full (2)

Arunachala Siva.
« Last Edit: August 17, 2015, 12:23:06 PM by Subramanian.R »