ஆன்மவித்தை கீர்த்தனம்*
Atma Vidya Kirtanam
(பல்லவி-Refrain)
I copied these tamil songs from Thiru Ravi Sir postings
ஐயே! யதிசுலபம்---ஆன்மவித்தை
ஐயே! யதிசுலபம்
Ah!, so very easy is atma vidya (the science of self-knowledge)! Ah, so very easy!
* Pallavi was commenced by Sri Muruganar and rest were composed by Sri Bhagavan.
(அனுபல்லவி)
நொய்யார் தமக்குமுளங் கையா மலக்கனி
பொய்யா யொழியமிகு மெய்யா யுளதான்மா-------------(ஐயே! )
Even to an ordinary (or weak-minded) person, Self (the consciousness I am) is so very real that (in comparison to it) an amalaka fruit in the palm recedes as unreal. (Therefore, so very easy is the science of self! Ah, so very easy!)
சரணம்-1
மெய்யாய் நிரந்தரந்தா னையா திருந்திடவும்
பொய்யா முடம்புலக மெய்யா முளைத்தெழும் பொய்
மையார் நினைவணுவு முய்யா தொடடுக்கிடவே
மெய்யா ரிதயவெளி வெய்யோன் சுயமான்மா--விளங்குமே:
இருளடங்குமே;இட ரோடுங்குமே;இன்பம் பொங்குமே--------(ஐயே! )
Although Self always exists undoubtedly (or indestructibly) as the (sole) reality, the body and world, which are (in truth) unreal, rise and appear as real. When the unreal and dark thoughts (which are the cause of the unreal appearance of the body and world) are destroyed without even an iota (of them) surviving, Self, the sun (of pure consciousness), will shine forth spontaneous in the real Heart-space, (whereupon) the darkness (of ignorance) will vanish, misery will cease, and Bliss will surge up. (Therefore, so very easy is the science of Self! Ah! So very easy!).
Note : Though Self is so very real even to an ordinary person (as stated in the Anupallavi) its real nature is seemingly veiled by the unreal appearance of the body and world. Since body and world are mere thoughts, the cause for their appearance is only the mind, which is the first thought and the root of all other thoughts. This is explained by Bhagavan in more detail in 'Nan Yar' as follows.
What is called mind (manam) is a wondrous power existing in Self (atma-swarupam). It projects all thoughts. If we set aside all thoughts and see, there will be no such thing as mind remaining separate; therefore, thought itself is the nature (or form) of the mind. Other than thoughts, there is no such thing as the world. In deep sleep there are no thoughts, (and hence) there is no world; in waking and dream there are thoughts, (and hence) there is the world also, Just as the spider spins out the thread from within itself and again withdraws it into itself, so the mind projects the world from within itself and again absorbs it into itself. When the mind comes out (rises) from Self, the world appears. Therefore, when the world appears, Self will not appear; and when Self appears (shines), the world will not appear.
That is just as the knowledge of the rope, which is the base, will not be obtained unless the knowledge of the snake, the superimposition, goes, so the realization of Self (swarupa-darsanam), which is the base, will not be obtained unless the perception of the world (jagat--drishti) which is a superimposition, ceases.
If the mind, which is the cause (and base) of all knowledge (all objective knowledge) and all action, subsides, the perception of the world (jagat-drishti) will cease.
Tanaiyadu may also be split as tan+aiyadu; aiyadu means without doubt (undobtedly).