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ramana maharshi | who am I? | guru | self-enquiry | spiritual instruction | wisdom | words | silence | daily talks | reality | padam – the formless self
abide in the self | arunachala | annamalai swami | self alone is real | swami rama tirtha | real self | i am that | practical freedom | sun of self
h.w.l. poonja | freedom now | remembering | meeting ramana | who is aware of consciousness? | who are you? | words | no practice | final abode
eternal rest | lion's roar | peace is always everywhere | plunge into eternity | i am eternal self | summa iru | wisdom | here and now in lucknow
ma anandamayi | words | old tcheng | sayings | siddharameshwar maharaj | beyond nothing | perfection of material science | master key | non-action | self
nisargadatta maharaj | words | a great maharashtrian jnani | self-knowledge and self-realisation | meet the sage | detachment | awareness | who am I?
life | "i am" | all is a dream | guru and disciple | ranjit maharaj | meeting siddharameshwar | everything is nothing | forget everything | death is not true
real and unreal | u.g. krishnamurti | natural state | words | remembering | no separation | nothing to understand | chief joseph | way of the warrior
advaita | vedanta | devikalottara | supreme wisdom | atma sakshatkar | direct awareness of the self | vichara mani mala | jewel garland of enquiry
avadhuta gita | ever-free | ashtavakra gita | purest expression of truth | ribhu gita | heart | wisdom | bhagavad gita | essence | the song celestial
adi shankaracharya | atma bodha | aparokshanubhuti | dakshinamurti strotram | dasasloki | nirvana shatkam | drik drisya viveka | vivekachudamani
seng tsan | faith mind | gaudapada | mandukya karika | katha upanishad | death as teacher | yoga vasistha | dispassion | seeker's behaviour | essence
ramakant maharaj | reality has nothing to do with words | lama guendune rinpoché | free and easy | ellam ondre | all is one | william samuel | now



Let there be peace and love among all beings of the universe. OM Shanti, Shanti, Shanti.

HE  radiance of consciousness-bliss in the form of one Awareness shining in the same way within and without is the Supreme and blissful primal Reality whose form is silence and which is declared by enlightened sages [jnanis] to be the final and incontrovertible state of true knowledge.

Let us fix our thoughts only upon the perfection of Shivam,
formless, motionless, free of all attributes,
flourishing as the form of true knowledge [jnana]
that possesses in abundance a unique Excellence
which may never be thwarted
by the unreal bondage of the world's illusion,
as the Fullness whose nature is silence [mauna],
and as that whose Majesty shall never be dimmed.

Let us fix our thoughts upon the Absolute Perfection
whose nature is the silence that never perishes,
that exists as the surpassing purity of Grace's expanse,
as the Truth of the Self that shines within the Heart
as indestructible jnana for those who, entering the Heart,
know the "I", having abandoned the pathways of the five senses.

1. That which is known as Padam is never limited. It is complete Perfection, the form of pure consciousness.

2. Padam, the very form of the Real, stands united with, and undifferentiated from, the multitude of living beings, whether they realise it or not.

3. The special quality of Reality, Padam, is that it exists universally within all things, shining its light.

4. Padam, whose equal disposition to all is unfailingly pure, is the harmony underlying all contradictions.

5. Padam, remaining solitary, is the shining of Truth, the possessor of the victory that has nothing standing in opposition to it.

6. Padam, one's true nature, shines without becoming the body as the fiery flame of jnana, the [real] import of "I".

7. Padam is the extremely commonplace swarupa that exists as one's own nature. It is wrong even to say that it is easy to attain.

8. The effulgent Padam is pure jnana, the Atma-swarupa [the true nature of one’s own Self] that is devoid of jiva-nature [individuality], the mental delusion that thinks, "I am bound".

9. Padam, the real, exists and shines as the ever-present void without arising from anything and without giving rise to anything.

10. Padam is the form of the true Self, existing so firmly that it can neither be lost nor gained.

11. Though Padam exists, pervading each and every object within and without, none of them ever exist in it.

12. Padam's abode is the Heart that shines, pervading the whole world with its light.

13. Padam 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 entirely absent.

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 approach.

18. The effulgent Padam wells up within the Heart of every jnani as the centre that has no circumscribing circumference.

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 ignorance.

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 about.

24. Beauteous Padam, which is true knowledge, the exalted tapas of still silence, will destroy empirical knowledge, which is multifarious.

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 twofold.

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 and insentient.

35. Padam is the wondrous illumination of the real that shines within the faculties, such as the mind and the intellect, lending them its light.

36. Padam is the mind-transcending light of the Heart in which the manifold religions merge harmoniously, with their discordant verbiage ended.

37. All things exist depending on Padam, but Padam has no desire whatsoever for any of those things.

38. Padam, the surging brilliance of the real, is the centre for the spinning of the seven worlds, which revolve like a millstone [around its axis].

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 the idam.

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 level.

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 consciousness.]

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 Wind.]

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 it.

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 silence.

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 practices.

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 the world.

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 shine.

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 beneficial maya.

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 it.

82. Padam, the extremely intense, true and Supreme Grace, takes ten steps [towards the devotee] when the devotee takes one step [towards Padam].

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 karma.

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 seen.

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 anxiety.

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 knower-knowing-known].

92. Padam torments the individual self through pramada [the forgetfulness of one’s 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.

96. 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 experienced.

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 spotless temple.

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 dispelling them].

116. Padam cannot be gained except through the method of dana [offering]. Other than through still silence, Padam is entirely unattainable.

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 Periyapuranam].

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 tree.

. Being 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 perished."

129. Padam, bliss, transforms those who are immersed in the bliss of Padam into being blissful Padam alone.

Muruganar, one of the closest disciples of Ramana Maharshi, wrote this text under the inspiration of his master.
Ramana Maharshi considered him as a jnani.

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