that cannot be perceived objectively
through the false imaginings
of the flawed mind,
but can only be known
through the perfect consciousness
of Atma swarupa, mauna!
You are the unmoving reality, the Atma jnana
that rises to bestow an excellence [of clarity]
on the deluding distortions that mask the jiva,
which are merely reflections
upon the mirror of the shaking mind.
Such is your nature!
You hold maya, which creates the illusion
that this nature does not exist,
totally under your control
such that the awareness of those
who have obtained your grace
does not stir even slightly.
To those who are deluded
you are non-existent,
not accessible to their faculties
even in the minutest degree.
But to the gaze of the jnani
you are perceived everywhere
as the absolute fullness.
To those who love you, you are the near one,
to those who do not, you are the far one.
Am I worthy to know
and speak of your noble nature?
When even the Four Vedas and the Agamas,
rising up arrogantly [to describe your nature],
fell silent, their presumption quelled,
it is indeed an occasion for great mirth
that I should speak of
your glory and distinction, your actions,
the nobility of your attributes,
your name and your fame.
The following somewhat cryptic lines appear in ‘Siva Puranam’:
When the Vedas called you ‘Sire!’you rose up on high, plumbed the depths,and spread far and wide as the Subtle One!The idea behind both these passages seems to be that the Vedas, having presumptuously and
fruitlessly attempted to fathom and explain the Self, finally have to concede that the all-pervading Sivam is beyond the scope of their explanations and descriptions. A few lines later, though, Manikkavachagar states: ‘Beyond speech and mind you [Siva] stand, the Vedas’ essence!’
Ramana Puranam home
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