is the consciousness, the Self that shines in the
Heart as the motionless magnetic mountain.
14. The Heart is the holy sanctum sanctorum
in which Padam resides. Those with deceptive minds
cannot bow down and see it.
15. Padam shines as the Supreme light in the
Heart when the light of the [individual]
self is merged inseparably in the Self, the
Supreme, which is the source of that light.
16. Effulgent Padam dwells within the Heart
in such a way that for its devotees the deluding
agitation that rises for those with minds is
17. Padam, the Heart, the expansive abode,
possesses such great strength that the six baneful
enemies [lust, anger, greed, delusion,
intoxication and envy] cannot even
18. The effulgent Padam wells up within the
Heart of every jnani as the centre that has no
19. Remaining in the Heart, Padam causes the
minds of each and every one to act in accordance
with his latent tendencies [vasanas].
20. Padam,the non-dual light of Truth,
abides neither knowing nor being known.
21. True Padam, the expanse of
consciousness, abides, shining out as pure
consciousness, beyond both knowledge and
22. Padam, pure consciousness, demands that
everything that has been learned as knowledge has
to be completely forgotten as ignorance.
23. Padam, the perfect treasure of true
jnana, is the Truth that cannot be known by the
false manliness, the ego that arrogantly cavorts
24. Beauteous Padam, which is true
knowledge, the exalted tapas of still silence, will
destroy empirical knowledge, which is
25. Clarifying doubt and wrong understanding
through direct knowledge, Padam comes forward and
shines, making the world recede.
26. Padam, the Truth, shines in the Heart by
its own light, with no other light whatsoever
existing apart from it.
27. Only Padam, the light of consciousness,
knows the true import of aham [the source of
"I"], which shines as that light.
28. The light of Padam is the Supreme light,
the Truth that reveals all other lights as
illusory, and causes them to disappear.
29. Lustrous Padam, Shiva-jnana, shines in
such a way that the siddhi yoga [yogic
attainment] that is associated with the
whirling confusion of the mind is revealed as false
and ceases to be.
30. That good and great light is Padam, the
utter Perfection with which the mind that
experiences the non-dual Self has coalesced.
31. The hearts of true devotees that have
been permeated by the light of Padam will surge in
the form of blissful consciousness.
32. Padam, the effulgent light of perfect
silence, strikes, shattering the foolish argument
that [the nature of] consciousness is
33. Effulgent Padam is like a dense darkness
to those who through delusion, become like the owl,
blind during the day.
34. Padam is the true light that shines as
the unique basis for all that is seen as sentient
35. Padam is the wondrous illumination of
the real that shines within the faculties, such as
the mind and the intellect, lending them its
36. Padam is the mind-transcending light of
the Heart in which the manifold religions merge
harmoniously, with their discordant verbiage
37. All things exist depending on Padam, but
Padam has no desire whatsoever for any of those
38. Padam, the surging brilliance of the
real, is the centre for the spinning of the seven
worlds, which revolve like a millstone [around
39. Padam, the supporting screen, is the
true light that projects this entire universe as a
host of shadows, and then rotates them.
40. Whilst being the unique support that
sustains the whole world, Padam, the ever-present
Self, is without any support whatsoever.
41. Since the entire world appearance is
founded in due order upon it, jnanis praise the
effulgent Padam, the Truth, as Padam [the feet,
the ultimate support].
42. Because it bears and sustains the whole
world, the completely perfect being-consciousness
is termed Padam.
43. The splendid, effulgent Padam is the
source not only for things seen [idam] but
also for the false "I" that is indispensable for
44. Padam remains within as the
imperishable, unmoving axle that spins this world
like a wheel.
45. Padam is the Self Supreme, the perfect
Truth. Activity is possible only at the conceptual
46. Padam confounds the eye of those who
lack true understanding of Reality by appearing to
be in rapid motion, whilst [in fact] it
steadfastly abides without moving at all.
47. Padam performs unreal activities with
such great skill that they appear to be real.
48. The extremely wonderful Padam performs
all activities just like the mind does, without
swerving from its nature as consciousness.
49. The extremely wonderful Padam has
fashioned the entire world from the clay of shining
consciousness, the Self.
50. It is the extremely skilful Padam that,
having manifested everything that appears, remains
as the foremost, Supreme witness.
51. The insurgent mind imagines that Padam,
the Reality, has forsaken its real nature for the
appearance of the world.
52. Like a magician with his astonishing
show, full of secrets, Padam, being-consciousness,
performs the wonderful five divine functions
through mere imagination.
53. In the wonderful Padam, universes become
atoms and atoms become universes.
54. Having manifested in the world the
ridiculous dance of all the five divine operations,
Padam shines secretly as the sacred hall of
chitrambalam. [Chitrambalam is the "expanse of
consciousness", and the "sacred hall" is a
reference to the main shrine of the Shiva temple at
Chidrambaram where the principle deity is an akasa
lingam, an empty space that denotes or symbolises
this expanse of consciousness. On a more
metaphorical level, the sacred hall is the Heart in
which Padam abides as motionless
55. Padam is God to those who are caught in
concepts, but to the true jnani, who is without
falsity and who has separated from all concepts, it
is his own Self.
56. Since even those who say that God does
not exist do not say that they do not exist, Padam
abides, acceptable to everyone.
57. Padam possesses the authority that makes
the sun, Yama, Agni, Vayu and so on perform their
duties fearfully, in an orderly way, without
transgressing. [Yama, Agni and Vayu are,
respectively, the gods of Death, Fire and
58. In conformity with the imaginings of
worshippers, Padam parades as the various gods who
are renowned as liberators from bondage.
59. Padam is the great pillar that
manifested by itself as the lofty and noble flame
of Grace in the form of Annamalai [the most
common Tamil name for Arunachala].
60. On this earth all the learned men praise
the lofty red mountain [sona] as Padam, the
light of the consciousness of being.
61. Padam is the supernal light that
manifested in the asterism of Arda [in the
month of Margazhi, mid-december to mid-january]
as the mountain lingam, Lord Shiva's very form.
62. In the Self, Padam, whose nature is the
true jnana that [merely] exists and shines,
association with the mind, the intellect and all
the rest is totally absent.
63. Though Padam exists merged with the
mind, not even the name "mind" is present in
64. Padam, the state of Reality
[Brahman] transcending the mind, is such
that when one sleeps in one's true nature
[swarupa], even the word "Turiya" [the
"fourth" state that underlies the three states of
waking, dreaming and sleeping] leaves.
65. In a Heart in which the mind is dead the
lustrous Padam excels as the transcendent, non-dual
66. Though one may run and run to the ends
of the earth seeking it, Padam, one's true Self,
never comes within the grasp of the ego mind.
67. Padam destroys the perversity of
repetitive history [samsara] that gives
rise to the discord in which remembering is birth
and forgetting is death.
68. Effulgent Padam kills and annihilates
the mind-illusion that causes bewilderment by
making the reflection appear to be real.
69. Splendorous Padam steals away the ego,
the identification with the body, that which is the
subject for discussions about birth, disease, old
age and death.
70. The gracious Padam, the great silence,
swallows the mind, conquering all the religions
that exist as a consequence of mind.
71. By virtue of the greatness of
Atma-swarupa, which transcends the mind, Padam
shines without any kind of do's and don'ts.
72. Padam is the Supreme Reality, the
ultimate Truth that makes dharma, artha and kama
[fulfilment of obligations, prosperity and
satisfaction of socially sanctioned desires]
appear as mere reflections.
73. Religious observances are entirely
concerned with the mind alone. The ever-silent
Padam is always free from such religious
74. Padam, the Grace-consciousness that is
the Supreme, is such that no one can realise the
greatness of Grace except through Grace Itself.
75. Only Grace-bestowing Padam, which is
full of light of true jnana, the beautiful light,
will chase away the darkness of the false life of
76. Padam will not reveal the lofty state of
authentic divine consciousness until individualised
consciousness has been totally annihilated.
77. If one turns one's face steadfastly
towards Grace, the dark ignorance of infatuation
with the ego will be dispelled, and true Padam will
78. Padam, the pure light of infinitely
subtle being-consciousness, swarupa, rises to
humble the mischief of mind and speech.
79. Like removing dirt with dirt, Padam
whitens the impure and dirty maya
[illusion] with the sublime light of
80. Effulgent Padam abounds in joy in the
hearts of true devotees such that they do not
desire anything other than the life of dwelling
under the Grace-bestowing feet of the Lord.
81. Padam comes swiftly bounding to see
those devotees who are genuinely struggling to see
82. Padam, the extremely intense, true and
Supreme Grace, takes ten steps [towards the
devotee] when the devotee takes one step
83. Padam, the attainment of true jnana, has
become worthy of being desired even by those who
are accomplished yogis because of the greatness of
its capacity to grant salvation.
84. Padam burns and consumes the "yesterday,
today and tomorrow" of time, and the "here and
there" of space, along with the binding chain of
85. Padam is the eternally non-dual expanse
of the Supreme Truth that reveals as false even the
"now" in which this dualistic scene appears.
86. Padam is that which removes the power of
speech from those who, seeing [it], say
nothing. Padam is that extremely wondrous
illumination which those who speak have not
87. The Vedas and Agamas,
despite elaborating in greater and greater detail,
are eventually compelled by Padam to lament, "This
[Padam] is beyond us."
88. The divine Padam is that in which those
who have known mental anxiety to be the cause of
sorrow have found bliss by the cessation of
89. For the mind that has secured the life
of the Supreme Shivam, Padam will banish the
majesty of the reign of earthly monarchs as though
it were a wisp of straw.
90. For those whose thoughts have been
merged and transmitted into love as they chant
"Shiva, Shiva", Padam, the Truth, will shine so
that they want for nothing more.
91. Padam, despite remaining as the unique
experience of one's own inherent nature, gets
veiled by the concepts, the triputis [the
trinities of seer-seeing-seen and
92. Padam torments the individual self
through pramada [the forgetfulness of
ones Self], which makes it forget its
real and excellent nature and pay attention to that
which is alien [to the Self].
93. Padam is the Self, the pure
consciousness, the infinite expanse that ignorant
folks get frightened of and mentally recoil from,
thinking it to be a void.
94. Padam torments those whose hearts
harbour attachments, but brings delight to those
whose hearts possess the generosity [of not
clinging to anything].
95. Through their desire for the eight great
siddhis [supernatural powers], Padam
orchestrates many yogis, giving them dancing
lessons and making them dance.
The crowd of siddhis bow to the eminent Padam, but
Padam makes those siddhis appear as a wisp of straw
to the minds of those who have become established
in true service.
97. Padam has invented many arts, full of
illusory concepts, for those with insignificant
intellects to know and delight in.
98. The effulgent Padam becomes veiled in
the same way that fire becomes veiled by the smoke
that billows out from it and envelops it.
99. So long as the seer does not see his
real nature, the effulgent Padam ensnares him in
concepts, in the power of delusion.
100. Padam is the expanse of Grace, the
Truth, the excellence of ajata
[non-creation] that is realised in the
hearts of those who are eminent in sahaja nishta,
one's own true experience.
101. If they who desire Atma-swarupa,
being-consciousness, abandon everything else as
being false, then Padam is directly
102. The lustrous Padam comes to be attained
as the enduring, undecaying, supremely blissful
Grace only be the true jnanis who have completely
rooted out desires.
103. Padam, pure, free of all attributes,
will gloriously arise through [divine]
dispensation, something that cannot be clearly
known and gained other than by renunciation.
104. Only in the hearts of those who have
offered themselves up as a sacrifice does Padam,
the Reality, merge and shine perpetually as the
105. Since the nature of being is
consciousness, Padam is the directly experienced
pure enjoyment of Shivam. It is not like the
[dualistic] enjoyment of sugar.
106. That which should be earnestly sought
after by the individual that desires to win
liberation, so that the poverty of spiritual
ignorance is destroyed, is auspicious Padam,
consciousness, the Supreme.
107. Padam manifest when the heart is
churned vigorously, with enquiry as the rope, and
love as the churning rod.
108. Whoever one may be and whatever
spiritual practice one may do, Padam will not shine
except through the enquiry of knowing one's real
nature in the Heart.
109. Padam, the nature of still silence, can
only be experienced in the pure tranquillity where
there is neither remembering nor forgetting, and
not by the rising, objectifying consciousness.
110. Padam, the highest of the high, can
only be gained through a profound yearning in which
one loses oneself, and not by mere imagination.
111. Padam, the perfect first cause, cannot
be gained in full measure unless the ego, the
counterfeit consciousness, is destroyed.
112. If one awakes from the whirling dream
of ignorance, only the effulgent Padam remains as
the pure expanse of consciousness.
113. Padam is the Supreme Reality that is
obtained when consciousness, abandoning attachment
to sense objects, settles within the Self.
114. One does not unite and merge with Padam
by any kind of effort, but rather through the loss
of ego, which is profound peace.
115. Since Padam, as the storehouse of
compassion, dispels the anxieties [of those who
have surrendered to it], no other spiritual
practice except surrender to it [exists for
116. Padam cannot be gained except through
the method of dana [offering]. Other than
through still silence, Padam is entirely
117. To those who pay attention to nothing
other than nishta [steady abidance in the
Self], Padam awards as a prize the bright sword
of jnana [direct knowledge of the Reality that
is the Self].
118. In a mind that holds exclusively onto
Padam, the Self, without leaving it, not a single
desire will thereafter be born.
119. Noble Padam gets caught by genuine and
limitless devotion, which was the religion of
Sabari [an inhabitant of the celestial realms
featured in the Ramayana] and Kannappa
[a Tamil saint whose story is featured in the
120. Padam is much too far away to be seen
by dark-minded deceitful people who roam around
posing as jnanis.
121. Padam, whose nature is transcendental
peace, comes only within the grasp of a
consciousness that has melted, but it will subtly
evade a mind that indulges in disputation.
122. Effulgent Padam recoils within itself
from accepting, even slightly, the homage of dark,
hypocritical minds that are filled with deceit.
123. Leaving Padam, the sweet, luscious
fruit, the ignorant will go off in all directions,
pining for the bitter fruit of the nux vomica
non-dual, Padam cannot be thought of; hence, so
long as one is thinking, it will not shine.
125. As soon as the chit-jada knot, the
deluding connection [between consciousness and
the insentient body] is undone, Padam shines as
the one Reality everywhere.
126. One should not procrastinate in
reaching Padam, the extremely auspicious Shivam,
the bliss of peace.
127. To those who have truly achieved the
goal of firmly establishing their hearts within the
Self, Padam will bring such bliss, it will be as if
they had obtained their every desire.
128. Padam exists and shines as that about
which it can be said: "True bliss is that in which
the dualistic pair of joy and misery has
129. Padam, bliss, transforms those who are
immersed in the bliss of Padam into being blissful
one of the closest disciples of Ramana Maharshi,
wrote this text under the inspiration of his
Ramana Maharshi considered him as a