மினையவையார்க் கென்றாய்ந் திடலே — வினைபத்தி

யோகமுணர் வாய்ந்திடநா னின்றியவை யென்றுமிறா

னாகமன லேயுண்மை யாம்.

 

viṉaiyum vibhatti viyōgamañ ñāṉa

miṉaiyavaiyārk keṉḏṟāyn diḍalē — viṉaibhatti

yōgamuṇar vāyndiḍanā ṉiṉḏṟiyavai yeṉḏṟumiṟā

ṉāhamaṉa lēyuṇmai yām.

 

பதச்சேதம்: வினையும், விபத்தி, வியோகம், அஞ்ஞானம் இணையவை யார்க்கு என்று ஆய்ந்திடலே வினை, பத்தி, யோகம், உணர்வு. ஆய்ந்திட, ‘நான்’ இன்றி அவை என்றும் இல். தானாக மனலே உண்மை ஆம்.

 

Padacchēdam (word-separation): viṉai-y-um, vibhatti, viyōgam, aññāṉam iṉaiyavai yārkku eṉḏṟu āyndiḍal-ē viṉai, bhatti, yōgam, uṇarvu. āyndiḍa, ‘nāṉ’ iṉḏṟi avai eṉḏṟum il. tāṉ-āha maṉal-ē uṇmai ām.

 

English translation: Investigating for whom are suchlike, karma, vibhakti, viyōga and ajñāna, is itself karma, bhakti, yōga and jñāna. When one investigates, without ‘I’ they never exist. Only being permanently as oneself is what is true.

 

Explanatory paraphrase: Investigating for whom [or to whom] are those [defects] such as karma [action], vibhakti [lack of devotion], viyōga [separation] and ajñāna [ignorance], is itself [or alone] [what will fulfil the purpose and aims of each of the paths of] karma [desireless action or niṣkāmya karma], bhakti [devotion or love], yōga [joining, yoking or harnessing, particularly in the sense of yoking the mind to the object or target of its meditation or to any spiritual practice, and in this context referring to practices whose aim is to bring about ‘cessation of mental activity’ (citta-vṛtti nirōdhaḥ)] and jñāna [knowledge or awareness in the sense of true self-knowledge, which is awareness of oneself as one actually is]. When one investigates [oneself keenly enough], [the ‘I’ for whom karma, vibhakti, viyōga and ajñāna seem to exist, namely ego, will cease to exist, and] without [that] ‘I’ they [namely karma, vibhakti, viyōga and ajñāna] never exist. Only being permanently as oneself [one’s own real nature, namely pure awareness] is what is true [or real].