Gangai Aattril Nindru Kondu - Tamil Song from the movie Aayiram Nilave Vaa - Not recognizing that I am (devoid of body and mind) the substratum, consciousness and bliss, we search for the stable ground, knowledge, peace and joy externally

Movie: Aayiram Nilave Vaa

Song: Gangai Aattril Nindru Kondu

Youtube Link to the Song:  https://www.youtube.com/watch?v=RNK9akd_Xu8

Background of the Song:  Not recognizing that I am (devoid of body and mind) the substratum, consciousness and bliss, we search for the stable ground, knowledge, peace and joy externally.   We either take the world as real or ignore the truth uttered by the seers.  The end result in either case is the disappointment.    

Summary of the Song:  

• Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.   
• Ignorant of the above true knowledge, where else can I go in search of this knowledge? 
• Without the recognition that I am (devoid of body and mind) the whole, I will be leading an ignorant life. 
• Since the world is temporal, I find nothing can be trusted.  There is no truth in it, all are nothing but deception. I find that truth seers’ utterances are deception.   However, by not paying the attention to the eternal substratum (which is the true “I”), I have concluded there is no eternal reality, the eternal reality is a myth or false. 
• Since I have identified with the temporal existence (body and mind), it deceives me.  As a result, I fail to recognize the truth. 
• This constant struggle of trying to fulfill the requests body and mind (begging outside) left me the scar of feeling empty inside or unending sadness.  When this constant struggle will come to an end?  This can come to an end only after recognizing the true "I".
• When my attention is taken away from the substratum, I get abducted (entangled) by the world.  Once I am abducted, unless and until I recognize that I am (devoid of body and mind) the substratum, I remain strangled in the world. 
• If I take this world as real, then it will give me a false hope that only external things will make me happy.  On the other hand, if I doubt the truth uttered by the spiritual seers, my path to experience bliss is closed.  In either case (taking the world as real or ignoring the truth), the disappointment is the same. 

Legend:  Transliteration                 Literal Meaning                 Spiritual Contemplation

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

கண்ணை மூடி காட்சி தேடி இன்னும் எங்கே செல்வாள் இவள்

Kannai moodi kaatchi thedi Innum enge selvaal ival

With the eyes closed, in search of sight, where else can she go?

Spiritual Contemplation

There are three eyes in me as it were?  Each one is subtler than the prior.  The first eye is the physical eye, which helps me to see the objects outside using external light.  The second eye is the mental eye (mind), which can visualize many objects and places without being there, as well as in the absence of external light.  The third eye is the existence itself.  Without existence (eye of all) neither the mental eye or physical eye can work.   This existence is the God, Truth (true knowledge), Being, Self, Atman, True “I”.  This existence cannot be observed through physical or mental eye, but can be experienced, as I am none other than the existence itself (I am THAT). 

Where am I trying to search the God, without recognizing this true “I” (the God, the eye of all) within me?  Ignorant of this true knowledge (eyes closed), where else can I go in search of this knowledge? 

தன்னயே தான் நம்பாது போவதும் ஏன் பேதை மாது

Thannaiye dhaan nambaadhu Povadhum yen pedhai maadhu

Without believing hereself, this ignorant lady leads her life

Spiritual Contemplation

I do not recognize that I am the whole and complete.  Due to ignorance, I identify with the body and mind.  With that ignorance, the limitation is inevitable.  To fulfill this limitation, I constantly try to accumulate and get rid of things from outside.  But, no matter how much bigger the accumulation or reduction is, I always come short as an unfulfilled “I”.  This ignorance can be rooted out by simply recognizing that I am the whole and complete (I am not the body or mind) there is nothing to add (accumulate in the form of desire) or subtract (remove something that causes fear to me).  Without this knowledge (recognition of I am the whole), I will be leading an ignorant life. 

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

பொய் போலவே வேஷம் மெய் போட்டது அந்த மெய்யே பொய்யாய்க் கொண்டாள்

Poi polave vesham mei pottadhu Andha meiye poiyaai kondaal

The truth disguised itself as the false.  She took that truth as the false.

Spiritual Contemplation

All the things in the world rise from a single substratum, which does not rise and subside.  Moreover, whatever that rise from the substratum can be nothing but substratum.  But anything that rises eventually subsides at some point of time.  This includes the individual I, which believes the truth as false.  Anything that rises and subsides can be defined as the temporary existence, which is subjected to constant change.  

In other words, this substratum disguised itself as those temporal objects (or maya or illusion), which rises and subsides in the same substratum (similar to waves in the ocean).  As such, all things are being temporal or impermanence, it is impossible to have permanent bliss.  Since the world is temporal, I find nothing can be trusted.  There is no truth in it, all are nothing but deception.

However, by not paying the attention to the eternal substratum (which is the true “I” or the water/ocean), I have concluded there is no eternal reality, the eternal reality is a myth or false. 

நூறாயிரம் சாட்சி யார் கூறினும் அவை எல்லாம் வேஷம் என்றாள்

Oar aayiram saatchi yaar koorinum Avai ellaam vesham endraal

Even if hundred thousand folks vouches, she says all are deception.

Spiritual Contemplation

Several hundred thousand recognized beings (the truth seers) declare “You are THAT”.  I see that they are all deceived and they are making things up.   

But the reality is I failed to recognize their utterances.

தன் கண் செய்த மாயம் பெண்மேல் என்ன பாவம்

Than kan seidha maayam Pen mel enna paavam

Her eyes caused this delusion, what type of sin she has committed?

Spiritual Contemplation

Since I have identified with the temporal existence (body and mind), it deceives me.  As a result, I fail to recognize the truth.  These are all play of this temporal existence (illusion or maya), what type of sin “I” can possibly commit in this temporal existence? 

தன் நெஞ்சோடு தீராத சோகம் இப்போராட்டம் எப்போது தீரும் இனி

Than nenjodu theeraadhu sogam Ipporaattam eppodhu theerum ini

This unending sadness in her heart, when this struggle will end to her?

Spiritual Contemplation

This constant struggle of trying to fulfill the requests body and mind (begging outside) left me the scar of feeling empty inside or unending sadness.  When this constant struggle will come to an end? 

This can come to an end only after recognizing the true "I".

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

பொய் மானையே அன்று மெய் மான் என அந்த சீதை பேதை ஆனாள்

Poi maanaiye andru mei maan ena Andha seethai pedhai aanaal

In the past, Sita became ignorant by trusting the disguised deer as the real deer. 

In the Indian epic, Ramayana, Sita was deceived by the demon, Maricha (Mareecha).  Maricha assumed the form of a beautiful golden deer, which had silver spots and glowed due to various gems in its body.   Sita was lured by the deer and became ignorant of that deception.  She persuaded Rama to bring her the deer. While Rama went in search for the deer and Lakshmana in search of long gone Rama, Sita was abducted by Ravana. 

Spiritual Contemplation

In this story, due to ignorance, Sita didn’t recognize Rama (substratum of all) is all along with her, and there is nothing more beautiful than him.  Similarly, due to ignorance, I do not recognize that I am the whole and complete and go for constant begging outside.  Since, I (the identified I) do not have power on my own for begging, who do I call for constant help?  Consciously (theist) or unconsciously (atheist), I call the substratum for help.  The substratum helps me upon my request (theist - prayer) or my will (atheist).  In that process, I have already defined myself separate from the substatrum.    Since my attention is taken away from the substratum, I get abducted (entangled) by the world.  Once I am abducted, unless and until I recognize that I am (devoid of body and mind) the substratum, I remain strangled in the world. 

மெய் மானையே இன்று பொய் மானென இந்த கோதை பேதை ஆனாள்

Mei maanaiye indru poi maan ena Indha kodhai pedhai aanaal

Here, this lady becomes ignorant by ascertaining the real deer as the disguised deer

Spiritual Contemplation

The scriptures and recognized beings declare “You are THAT”.  But I see them they are all deceiving. 

Ramana Maharishi utters the following: 

•  “Ignorance of the Self is the cause of the present misery; knowledge of the Self brings about happiness.” 
• “To infer one’s existence no other evidence is necessary. The indriyas (senses) and the mind arising from the ego cannot serve as evidence relating to the Self. The Self is their basis. They do not exist independently of the Self. One’s own existence is self-evident. Bliss is the Self.” 
• “The Self remains ever the same, here and now. There is nothing more to be gained.” 
•  “The ‘I-I’ is always there. There is no knowing it. It is not a new knowledge acquired.”  
•  “How do you say ‘I am’? Do you take a light to find yourself? Or did you come to know it on reading books? How?  This experience of ‘I am’ is non-terminal, eternal”. 
•  “Does anyone deny his own existence? Once we admit our existence, how is it that we do not know our Self?”  
• “How do you know your own existence? Do you see yourself with these eyes? Question yourself. How does this question arise? Do I remain to ask it or not? Can I find my Self as in a mirror?” 
• “That which exists, exists for ever; that which newly appears is later lost.”    
• “The Self is all-comprising. In fact Self is all. There is nothing besides the Self.” 
• “The ONE only is the Sat, the existence, that appears as the world, the things that we see and we ourselves.” 
•  “Because you imagine that you are the seer separate from the experience, the difference arises. Experience shows that your being is the same all through.” 
•  “The thoughts are due to identification of the Self with the non-self.  When the non-self disappears the Self alone remains. To make room anywhere it is enough that things are removed from there. Room is not brought in afresh. Nay, more - room is there even in cramping.” 
• “Are you apart from Poorna (the whole)? If apart from it, will it be poorna? If not apart how does the question arise? The knowledge that Brahman is poorna and that you are not apart from the same is the finality. See it and you will find that you are not a grihasta or any limited being.”
•  “You are the Atma (Self) and that sakshat (here and now) also. Where is the place for kara (accomplishment) in it?”
• “Direct knowledge does not require intellectual discourses. Since the Self is directly experienced by everyone, they are not at all necessary. Everyone says “I am”. Is there anything more to realise?” 
• “To be the Self is the same as seeing the Self. There are no two selves for the one to see the other.” 

But due to ignorance I see the above quotes are deceiving.

பொய் நம்பிக்கை அங்கே வீண் சந்தேகம் இங்கே

Poi nambikkai ange Veen sandhegam inge

There (for Sita) it was a false belief; here (for me) it is an unnecessary doubt 

Spiritual Contemplation

If I take this world as real, then it will give me a false hope that only external things will make me happy.  I continue to pursue happiness, beauty and security from outside.  On the other hand, if I doubt the truth uttered by the spiritual seers, my path to experience bliss is closed. 

கண் ஒவ்வொன்றும் வெவ்வேறு பார்வை என்றாலும் ஏமாற்றம் ஒன்றானது

Kan ovvondrum vevveru paarvai Endraalum yemaatram ondraanathu

Even though the perception was different, the disappointment is the same

Spiritual Contemplation

In either case (taking the world as real or ignoring the truth), the disappointment is the same. 

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.    

கண்ணை மூடி காட்சி தேடி இன்னும் எங்கே செல்வாள் இவள்

Kannai moodi kaatchi thedi Innum enge selvaal ival

With the eyes closed, in search of sight, where else can she go?

Spiritual Contemplation

There are three eyes in me as it were?  Each one is subtler than the prior.  The first eye is the physical eye, which helps me to see the objects outside using external light.  The second eye is the mental eye (mind), which can visualize many objects and places without being there, as well as in the absence of external light.  The third eye is the existence itself.  Without existence (eye of all) neither the mental eye or physical eye can work.   This existence is the God, Truth (true knowledge), Being, Self, Atman, True “I”.  This existence cannot be observed through physical or mental eye, but can be experienced, as I am none other than the existence itself (I am THAT). 

Where am I trying to search the God, without recognizing this true “I” (the God, the eye of all) within me?  Ignorant of this true knowledge (eyes closed), where else can I go in search of this knowledge? 

தன்னயே தான் நம்பாது போவதும் ஏன் பேதை மாது

Thannaiye dhaan nambaadhu Povadhum yen pedhai maadhu

Without believing hereself, this ignorant lady leads her life

Spiritual Contemplation

I do not recognize that I am the whole and complete.  Due to ignorance, I identify with the body and mind.  With that ignorance, the limitation is inevitable.  To fulfill this limitation, I constantly try to accumulate and get rid of things from outside.  But, no matter how much bigger the accumulation or reduction is, I always come short as an unfulfilled “I”.  This ignorance can be rooted out by simply recognizing that I am the whole and complete (I am not the body or mind) there is nothing to add (accumulate in the form of desire) or subtract (remove something that causes fear to me).  Without this knowledge (recognition of I am the whole), I will be leading an ignorant life. 

கங்கை ஆற்றில் நின்று கொண்டு நீரைத் தேடும் பெண்மான் இவள்

Gangai aatril nindru kondu Neeraith thedum pen maan ival

Standing in the Ganges River, this lady searches for the water

Spiritual Contemplation

Being the substratum, consciousness and bliss, I search for the stable ground, knowledge and joy externally.