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Sri Ramana Gita

INTRODUCTION In 1903 there came to Tiruvannamalai the great Sanskrit scholar, poet and Yogi, Ganapati Sastri known also as Ganapati Muni because of the austerities he had been observing. He had the title Kavya-kantha (one who had poetry at his throat), and his disciples addressed him as Nayana (father). He visited Ramana in the Virupaksa cave quite a few times. Once in 1907 he was assailed by doubts regarding his own spiritual practices. He went up the hill, saw Ramana sitting alone in the cave, and expressed himself thus: "All that has to be read I have read even Vedanta sastra I have fully understood I have done japa to my heart's content yet I have not up to this time understood what tapas is. Therefore I have sought refuge at your feet. Pray enlighten me as to the nature of tapas. " Ramana replied, now speaking, "If one watches whence the notion 'I' arises, the mind gets absorbed there, that is tapas. When a mantra is repeated, if one watches whence that mantra sound arises, the mind gets absorbed there that is tapas. " To the scholar this came as a revelation he felt the grace of the sage enveloping him. He it was that proclaimed Ramana to be Maharshi and Bhagavan. He composed hymns in Sanskrit in praise of the Sage, and later composed the Ramana-Gita explaining his teachings. Ganapati had a large band of disciples and they all gathered at Skandasram to ask the Maharshi to clarify knotty questions. The Muni agreed to cast the answers in verse form - as a Gita -in Sanskrit-in the traditional 18 Chapters. The work was fully completed by 1917 and the Maharshi approved the work. The Ramana Gita Extracts from Bhagavan and Nayana by S. Shankaranarayanan [This is the Biography of Ganapati Muni] THIS IS one of the important works on Maharshi's teaching by his illustrious disciple Vasishta Ganapati Muni. It records the instruction of Maharshi on various themes of spiritual importance and mode of sadhana in answer to serious queries addressed to him by sincere devotees and aspirants. Most of the queries belong to the period of 1916 and 1917 when Bhagavan was least communicative. It is to the credit of the questioners that by their seriousness of purpose and sincerity of aspiration they could draw the Maharshi out, and it was most fortunate that Vasishta Muni was present on those occasions, himself at times being a questioner, to give an authentic and authoritative record of the whole proceedings. The work consists of three hundred verses in mellifluous Sanskrit, and is divided into eighteen chapters. The metre employed is mainly anustubh, though in the eighteenth chapter drutavilambitam vasantatilaka, rathoddhata and svagata are employed. The work is fashioned on the lines of Bhagavad-Gita and bears the name of Gita. It is also divided into eighteen chapters. A question may arise here that the appellation Gita belongs only to Bhagavad Gita and it would not be proper to call any

other teaching as Gita. But there have been precedents where teachings of spiritual import have been called Gita. Thus we have rama gita, hanuman gita, ganesa gita, ribhu gita, etc. The story of Dharmavyadha in Mahabharata is known as vyadha gita. As Maharshi's

teachings are of great spiritual import and authoritative because of authentic experience, the work is called Gita. It is called Ramana Gita because the Teacher is Maharshi Ramana, and whatever Maharshi imparts, it is based on his own experience and inner vision and not based on the scrutiny of sastras either past or present. This does not mean that Maharshi's teachings are not according to sastras. Any discerning reader would find that whatever Maharshi says not only accords with sastras, but throws light on many points in the sastras hitherto obscure and unexplained. One thing has to be remembered that Maharshi's teaching does not demand as a prerequisite any knowledge of the sastras or any religious teaching. Its concern is mainly with Man and his essential problem. Though questions might have been asked by each one from different view points, the answers from the Maharshi always emanate from the standpoint of the Self. As Self is the common denomination to all people in all walks of life, the teaching is relevant to all without any distinction and is the need of the hour. The primary purpose of the teaching is Self-enquiry and taking one's stand in the Self. It is traditionally explained that man has got four purposes in life, which are known as purusarthas. These are dharma righteous conduct, artha the meaning and purpose of things, kama desire and mokshaliberation. Thelastoneissaidtobethesupremepurposeoflife,parama-purusartha. According to Maharshi there is only one purpose in life for man, that is to seek the Self and remain in it all the time. Dharma is that which holds, dharanat dharmah and righteous conduct is the one that holds the society together. But in truth, that which holds everything intact is the Self. Artha is the meaning and purpose. Only because of Self everything has a meaning. Kama is desire, andthethingthatapersondesiresmostishimself,whichistheSelfwithinhim. Mokshaliberation is the state when the Self sparkles all the time as the real 'I'. Thus, behind the four purposes of life exists only one real purpose, that is seeking the Self. It is not the purpose of this Teaching to enunciate a new doctrine, to find a new religion or creed. Maharshi is gracious enough to share his experience with the enquirer. As his approach is so radical, you are shaken to the foundations, all your pet theories get demolished. But like some other Masters, he does not leave you severely alone after that. He gives his gracious guidance to build on the ruins and he leads you on towards finding the Self. The questions taken up for consideration by the Maharshi are often intricate, relating as they do to the deepest experiences in Yoga, and involve very subtle

perception and analysis. But fortunately Ramana gita has been commented upon by the Scholar Yogi, Sri Kapali Sastriar, the illustrious disciple of Vashistha Ganapati Muni, and his commentary prakasa, in simple and lucid Sanskrit throws a flood of light on all abstruse points and is a great help for the proper understanding of the high philosophical concepts and deep spiritual imports embodied in the teaching of the Maharshi. The text deals with thirty-seven questions by various aspirants including the Muni, and extensive and clear-cut answers to them by the Maharshi. Each chapter deals with a theme, tells the occasion, the exact date according to the Christian era in most cases, gives the background and details of discussion. But all chapters do not deal with questions and answers. The second chapter which is like a crest-jewel in the whole composition, narrates an incident in 1915 when the Maharshi gave out the essence of his teaching by means of the famous verse hrdayakuhara madhye. An exposition of this verse forms the

theme of the second chapter. Similarly, the fifth and sixth chapters do not contain any questions. Maharshi, out of his own volition, without anybody asking him any questions, imparted to all those present around him the secrets of hrdaya vidya and the various methods of controlling the mind. These are recorded in all detail in the fifth and sixth chapters. Let us now enumerate the topics discussed in other chapters.
Chapter 1: The Importance of Self-abidance

In the first chapter are discussed the importance of spiritual practice, the supreme state which is the real form of the Self, and what happens when the practice is started with a desire to achieve something.

In the third chapter is mentioned the most important thing to be done by man in this life, which is the realization of one's Self and the role of japa of mantras like pranava to achieve it.
Chapter 4: Nature of Knowledge

The fourth chapter deals with the great secret of knowledge and the poise of all activities in the Self.
Chapter 5: The Science of the Heart Chapter 6: Mind Control Chapter 7: SELF ENQUIRY-COMPETENCE AND COMPONENTS Chapter 8: ON ASHRAMAS

The seventh and eighth chapters deal extensively with the nature of Selfenquiry, with the fitness of persons for this, the purpose of religious rituals and rites and the purpose of the four asramas, stages of life. Here it is unequivocally declared that deliberation on oneself is the highest merit to be obtained, the sacred of the most sacred things svavimarshah param punyam pavananam hi

vasantatilaka and rathoddhata. nilaravinda suhrda which was later approved . The last two verses in svagata metre comprise the question and answer on the Siddhas. Vasishta Ganapati Muni's wife is the questioner here. Chapter 17: The seventeenth chapter deals with the attainment of knowledge. the force and the possessor of force. When practice attains maturity. These are exquisite pieces of Sanskrit poetry in beautiful meters of druta vilambitam. when she leaves the body. has to be interred and not burnt. Chapter 11: The secret harmony between knowledge and the siddhis one gets in sadhana is explained in the eleventh chapter. Selfknowledge flashes forth suddenly like the sun. devotion. manana thinking and nididhyasana desire to visualize. in their role of seeking the Self. This becomes the authority later on to erect a samadhi over the corporeal remains of the Maharshi's Mother who got Selfrealization with the active help of Maharshi himself. sravana hearing. Amongst the twenty four verses of praise is the famous sloka. liberation even when living in a body. Chapter 18: The eighteenth and last chapter contains twenty six verses out of which twenty four verses are in praise of the Maharshi.GRANTHI BHEDA The breaking of the knot in the heart by Self-enquiry is discussed in the ninth chapter. The Maharshi declares that a woman has an equal right with man for sannyasa and the body of a Self-realized woman. Chapter 9: ON CUTTING THE KNOT . Chapter 12: 3 The twelfth chapter deals with the questions put by Sri Kapali Sastriar to the Maharshi and the Maharshi's subtle analysis of the relationship between sakti and sakta. Chapter 13: The thirteenth chapter entirely breaks new ground.pavanam. Chapter 15: The fifteenth discusses about the true nature of three instruments of devotion. Chapter 10: while the tenth discusses the place of man in society and advocates universal brotherhood for the welfare of mankind. Chapter 16: The next chapter deals with the true nature of bhakti. describing his very human and divine qualities. Chapter 14: The fourteenth chapter gives an exposition on jivanmukti. Self-knowledge is not acquired daily little by little.

K. or is spiritual practice according to the Master's injunction also necessary? Answer: v. The knowers of the Self speak of the natural poise that is accomplished without any effort in the course of Sadhana as practice by the strength of constant repetition it becomes steadfast. 1. Swaminathan INVOCATION 4 Second Question: v. Krishna Bhikshu Translation: On the Importance of Spiritual Practice Composed by Ganapathi Muni Translation by Sri Visvanatha Swami and Prof.. and when that state becomes firm and permanent. in v. The entire Universe is but a tiny ripple in that infinite Ocean of Sat-ChitAnanda. Sri Ramana. remaining in one's own nature. 5 Is a study of scriptures enough by itself to liberate those desirous of knowledge. who has transcended all realms of thought. who inheres therein. Kapali Satstriar Translation: v. *spiritual practice AR Natarajan Translation: First question: Vs 4 Will the discrimination between the `Real' and the `Unreal' itself be enough . in my heart I dwell upon him. firm and ready at hand.. which was later commented by the Muni separately in his gurumantra bhasya. what is this natural state. the unfathomable Ramana. 13 Experiencing the natural state during spiritual practice is called upasana. 14 he the Maharshi as his own dhyana sloka and the enunciation of the mantra of Maharshi in the verse vedadipaka damanottara. 12 The seeker of knowledge does not achieve his end merely by a study of the scriptures. that itself is called jnana. in the form of a flame of knowledge is said to be the natural state of the Self. Without upasana* there cannot be attainment for him this is definite. 14 Abandoning the sensory objects. Thus the whole work harmonizes every spiritual endeavor and philosophical concept from the standpoint of the Self and is an inspiring guide to all those who sincerely aspire for the higher values of life. Commentary: Bhagavan Maharshi lays down of his own accord the form of spiritual practice he intends. v.

The body and the world are `jada' or insentient unreal.21. of birth following death and death following birth without a break. forbearance. The traditional way to attain knowledge is to negate the world as unreal and affirm the reality of Brahman. So one should question for whom is this bondage? `For whom is this liberation?' Such an enquiry would reveal the true nature of the individual to whom they relate. it is said would and therefore lead to the firm conviction of the truth of the proposition. in accordance with the divine law. singlemindedness. ** He further points out that it is only who thinks he is bound who has to think in terms of the opposite. The effort of all spiritual seekers is to be free of this bondage to karma. is the critical study of the scriptures alone enough for liberation? Or is spiritual practice in accordance with Guru's guidance also necessary? Commentary: (Vs 4&5) (in Vs 4 & 5 Ganapati Muni refers to the two traditional methods for (attaining liberation. As long as one considers that he is the doer there is no escape from the fruits of action. Such discrimination would bring about dispassion for the world. ***. and would result in Selfknowledge. faith.358) AR Natarajan Translation: .71) The doubt is whether this practice alone would suffice. Actions. restrain of mind. This arises in the context of the scriptural emphasis on experience by direct perception of truth. Such practice. each of which has to be mastered before proceeding to the next. have an ethical content producing results in time. control of senses. withdrawal. The freedom sought is from the cycle of Karma. When the phenomena are negated as Unreal what remains is It may be noted that this practice is different from discrimination between Real. (***Talks with Ramana Maharshi Ps 357. Here it is necessary to make a reference to certain fundamental points made by Ramana on the question of liberation. `liberate'? Or is there any other spiritual practice for it? Second question: Vs 5 For the seekers of truth. `Nitya' permanent and `Anitya' transient. good and bad.) These verses deal with the question of the best method for liberation. The scriptures declare that 5 Brahman alone is `Real' the fullness of Consciousness. It is also necessary to mention that the other limbs of spiritual practice for Selfknowledge are said to be the absence of desire for fruits of action on earth or in heaven. sustained urge for liberation and the cultivation of six virtues. * (* Vivekachudamani-Vs 20. He points out that liberation and the sense of doership are linked. freedom. to sorrow. namely. The method of self-enquiry taught by Ramana is dealt with in chapter 7 (**Sat-Darsanam Vs 38).

Commentary: The reply to the first question is categorical. bondage is born of attachment to the pleasurable and dislike for the unpleasant.. is seen in Vs 10 & Vs 11) Vs 10 Self-abidance alone can release one from all bondage... the Real. His mind is never externalized. pleasure etc. . He says that "an examination of the ephemeral nature of external phenomena leads to `vairagya'". Ramana also states that while the existence of the world is accepted both by the wise and the ignorant. fame... Discrimination produces a firm intellectual conviction of the lack of value of all things transient.. ease. He does not think of the universe as `Unreal' nor does he see it as apart from himself. the difference lies in the fact that the ignorant foist an independent reality on the world while the wise are conscious only of the Self. The wise perceive both .. The emphasis clearly shifts to practice and experience. and the underlying unity..Answer to first Q-Vs 4. the differences. Hence this discrimination is "the first step to be taken and will result in contempt for wealth... Vs 11 The profound jnani is always rooted in the Self alone. The world is `Unreal' if seen only as 6 form and name. the names and forms..thought becomes clearer for inspection". Yet others say that it is the continuous repetition of the holy mantras. He is fearless... *~ (*~Talks with Ramana Maharshi Ps 26) .. *~* (*~*Sat-Darsanam Vs 18) AR Natarajan Translation: Answer to Q2 is covered in Vs 12.....abidance. . According to some it is the study in depth of the scriptures. based on Self... In line with the enquiry method taught by him Ramana equates it with intermittent abidance in ones natural state during When such abidance becomes steady it is termed Knowledge (jnana). The spiritual practice. It is only the fire of knowledge that can burn away karma and liberate. the world too is seen as permeated by consciousness and cannot therefore be `Unreal'.. The `I'. A clarification given by Ramana is worth noting. It therefore ripens the mind for single-minded pursuit of the effort necessary for Self-abidance. Since nothing is seen as apart from himself. Such knowledge would be firm only if based on experience. However. Though engaged in activity he (jnani) is not distracted from the Self (consciousness within). ..13 &14) Commentary: The term `Upasana' or `sitting near' has been differently interpreted. the discrimination between the `Real' and `Unreal' leads to distaste for the transient.. Some others say that it is the spiritual practice in accordance to the Guru's guidance. .

in 1941. ) when abidance is unshaken by sense attractions. Yoganatha. an alternative translation: Ramana Gita .. Ramana himself has made it clear that the composition is authentic and that it records accurately the conversations. the Great God. about penance. This Sri Ramana Gita is the purer Ganges. The setting was the Virupaksha cave and Skandasramam on the Holy Arunachala Hill in the years 1913 to 1917. as Dakshinamurti. Visalakshi. Yet. (5th edition 1999) It is said that in the days of yore. Siva.e. peace was denied to him till he surrendered to Ramana.(i. He must have reproduced Ramana Gita in that way. teaching just one hungry seeker. meditated on the meaning of many sacred mantras and observed hundreds of austerities. Daivarata. At a young age he had mastered the scriptures. the divinely inspired composer. How can one repay the debt to the Maharshi? (a picture of Ganapathi Muni from this book by A R Natarajan can be seen in the photos file) Ganapathi Muni Posted: 20-Mar-2004 . A rare blessing indeed to be give this opportunity. what matters is earnestness. Once he remarked. ' There have been six English translations of the Ramana Gita from 1935 to 1977 but the only commentary was by Kapali Sastri in Sanskrit. Karshni. The questioners were Ganapathi Muni. In this century such a blessing fell on a small band of persons to whom it was given to learn the science of the Heart. from Ramana Maharshi. just four of them.means and the end are not different. the way to Self-knowledge. the sage Narada. English translation & commentary by A R Natarajan. and learnt directly from him the truth about tapas. . a total involvement. Kapali. This book is the first English commentary on the Ramana Gita. `Remembering such talks was child's play for him... The Chandogya Upanishad talks of the Sanat Kumara regarded as the foremost of the knowers of the Self. an exclusive concern to find out the truth.Resolution: 285 x 400 Thumbnail: 1 KB | Screen Size: 13 KB | Full Size: 734 KB Krishna Bhikshu Translation: 2. Ganapati Muni. was the son of Narasimha Sastry. Vaidarbha and Amritanatha. He could listen to a long and intricate lecture and produce the gist of it accurately in the form of sutras not Introduction 7 omitting anything of importance which had been stated so remarkable was his power of memory. Implicit in the reply is the idea that knowledge and ignorance can alternate till knowledge becomes steady. For. chose to teach a handful of disciples. He was born on 17th Nov 1878 in Kaluvarayi in Andhra Pradesh. Just eight of them but they have placed generations of spiritual seekers in their debt by covering the whole gamut of what matters for those concerned with Self-knowledge..

the devotees heart. Common Era. Son of Shiva In human form And set forth his teaching in this lucid work. Swaminathan and flows out. here the questions and answers are juxtaposed and placed together. To be continued with the Second Question. Bhagavan Sri Ramana Maharshi. Discrimination between the Real and the Unreal leads to non-attachment. 10 Abidance in the Self alone releases one from all bonds. In the year 1913. and in the plenitude of his Grace. Taraka. I asked Bhagavan Maharshi for definite answers To certain questions. The 29th of a cold December night When all devotees were seated round With attentive minds. Karttikeya. 9:Hearing these questions of mine. To make it easier to follow. Here begins: THE RAMANA GITA Composed by Ganapathi Muni Translation by Sri Visvanatha swami and Prof. Kartikeya is referred to as Sanatakumara in Chandogya Upanishad. K. as his divine purpose was visualized by the Muni to be the same.It arises from the greater Lord of the Hill. saw Ramana as an embodiment of Skanda come to slay the Demon Ego. Ganapati Muni. Note: Karttikeya is Skanda a son of Lord Shiva. and as teacher of Brahma-vidya to the great sage Narada. Kartikeya. Sri Ramana Muni the poet Ganapathi cleansing. 4 Is Mukti to be had by mere discrimination between the Real and the Unreal. at every step. the worst errors and reaches the sea. ]] v. Ramana is cast in the same role. AR Natarajan Translation: Commentary: Ganapati Muni describes Ramana as the human embodiment of the divinity. The Muni later extols Ramana's divinity in chapters eleven and eighteen. I bow to Maharshi Ramana. spoke thus: First Question v. 2 & 3. 9 Question 3 . or are there other means for the ending of bondage? Answer v. the path being the voice of *** CHAPTER 1: `The Importance of Self-abidance'*** 8 1. drawing on the Puranas . to dispel my doubts. the pre-eminent teacher of the Self. Note :In the original text the questions are grouped together and so are the answers. This reference is based on the repeated visions the Muni had.

by that very sign the Enlightened know. Kapali Sastriar Translation: 15. the Jnani would be.Ganapati Muni asks Sri Bhagavan Kapali Sastriar Translation: 6. without any doubt. the Self. 5 Kapali gives the second part of 16 and ends the whole chapter on 17. abiding in the Cognizant-Self recognize himself as such? Is it by knowing the fullness of his enlightenment or is it by his indifference towards sense-objects ? Ramana answers. 5 Krishna gives 16 second half of 16 and 17 as answer to Q. Does one established in Consciousness conclude that he is established in Consciousness knowing the fullness of things or the ceasing of knowledge ? Krishna Bhikshu Translation: 6. What do you think? Question 3 AR Natarajan Translation: Vs 6 How does a person of `steady knowledge' know that he is one such? Is it because of the awareness of the fullness of his knowledge? Or is it because of cessation of objective* awareness? Vs 7 By what hallmark do the learned recognize the Knower? (note: this is later referred to as the fourth question with answer in Vs 16) Commentary: Theexpression`sthitaprajna'means`onewhoisrootedinSelf-knowledge'. The answer to 4 they give as 16 only [Kapali only the first half]. that they are Enlightened. It only means that Self-attention is not lost because of objective* awareness. 15. innate state. Perhaps we each better be faithful to our own printed texts in English regardless of what differences may appear and let the reader get the gist. 6. So it looks like our three translators are perhaps working from different versions of the original Text. In the firm. How does one. impressions. as a wise person. Thewisdomofsuch a person is steady and firm. Both Kapali and Krishna give the answer to Q. 10 The Muni puts the questions from two angles: from the viewpoint of the knower himself and that of the onlookers. . To Q. To Q. without a doubt. straightaway. 3 as verse 6 only. Perhaps the Muni made revisions or there are printers errors. able to conclude that he is a Jnani himself. natural. Something should stand out in a person to enable his or her identification. For such a person there are no When the Natural State becomes fixed by a silence devoid of ‘others’ Perception of oneness does not mean that such a person is not aware of objects. Further to the previous correction. in that Supreme Silence. where there is no urge to respond to any impulse.

bhajan. and Ramana. not out of fear of (violating) scriptural injunctions. mature and endowed with minds of highest purity. destroys the contrary activity of mind. `What is the good of keeping the mouth closed and letting the mind run riot?' Ramana would ask. Nor could it refer to forced stillness brought about by breath-control and certain other spiritual practices. a mind which does not become externalized by contact with sense objects. through the silence of the mind free of all tendencies. giving in charity and observance of special spiritual practices. pilgrimage.*(Note : Natarajan's use of the word `objective' should not be confused with its use as in opposite of `subjective') Answer Vs 15 In the firm natural state. the knower knows himself as such. speech and body. oblations poured into the fire. in the way of Self-enquiry. The flame of knowledge burns away the seeds of the latent tendencies which pull out the mind. sandhya1. worship of Gods. O best of men. The certainty of the knower springs from the firmness of his experience. 16: All this (virtuous) activity of competent persons. are ceremonial baths. are these of any use. 14: For competent beginners with waning attachments. v. 18: Virtuous actions performed without a sense of difference and without attachment do not stand. 15: Virtuous activity of mind. of the present exemplify this. Commentary: This is Ramana's answer to the third question. without any doubt. repetition of mantras. all these aids will make the mind increasingly pure. because tendencies have been destroyed. The expression `mouna' means silence. . 12&13: When one is fit for Self-Enquiry. It may be wrongly taken to mean refraining from speech. benefits the world. of yore. v. or are they a waste of time? Answer v. v. Dakshinamurti Siva. Such silence is potent and knowledge is best communicated by the truly silent ones. The silence referred to in this verse is the natural quietness of the mind. chanting of Vedas. sacrifice. The Third Question of Ganapati Muni to Bhagavan Sri Ramana Maharshi Krishna Bhikshu Translation: v. speech and body. 17: 11 Men of mature wisdom perform action for teaching (for example) and for the welfare of others. by his non- attachment for sense-objects and by discrimination. v.

.. this is not an outward mark... Self-rooted. For Self enquiry is itself the most meritorious and most purifying (of actions) v. shown to Bhagavan and approved by him.. K. and action for the good of others. [first half]From the mark of equality towards all Beings one's [attainment] of Jnana is inferred.. The wise are indrawn..... he sees all Beings as equal to the Self. to have in them an equality of vision without any differentiation.. but palpable to the inner eye and recognized by mature minds.. by those whose minds are turned inwards. everything is perceived only as the Self.. The absence of ‘others' makes for a 12 natural and universal love in which the question of preference does not arise. His equal treatment of all creation would stand out. So there may not beanyexternalinsigniaofthegreatstate.. By what indications are the learned able to recognize the Jnani? Answer: 16. AR Natarajan Translation: Question 4 Vs 7 By what hallmark do the learned recognize the Knower? Answer Vs 16 Let one know that he is knower by his hallmark of equality for all creation. slightly paraphrased. Swaminathan: 7.. Commentary: This is the answer to the fourth question.v.. A report of this event is in Kapali's Diary appended to the Commentary. Sankaranarayanan. Kapali Sastriar Translation: Commentary: . 20: Two ways of life are seen in the mature among competent seekers renunciation of action for solitary communion. Kapali's commentary has only recently been translated into English by S. Question 4 Ganapati Muni asks Sri Bhagavan Translation Sri Visvanatha Swami and Prof.. In the vision of the wise. This is an extract from the commentary now published by Ramanasramam.. . Howthenisonetofindoutwhetheroneisa`knower'or not? Their state is apprehended by others by the unitary vision of the person. The commentary was written at the same time as the Muni composed the Gita . 19: The non-performance of prescribed actions by a mature person pursuing Self enquiry is no sin.

the conscious absorption of the mind in the Heart. ---------------This completes Chapter 1-----------------13 cognizant-Self. [second half] Does Samadhi lead only to Enlightenment or does it confer the fruit desired ? 16 [second half] Answer: Though Practice is begun with desire. means. pure natural state without effort is Sahaja Samadhi.Ramana has clarified to Kapali Sastri what exactly the equality of a `jnani'. The doubt is about what happens to the pre-existing desires Answer to Q5 Vs 17 Even though the practice of absorption of the mind in the Heart is begun for fulfilling a desire. It is a unity which the wise one perceives in all differences. "The very term equality implies the existence of differences. . a wise one. [note: commentary re answers 5 &6 to follow Vs 18] Question 6 Krishna Bhikshu Translation: 8. In this state activity and objective awareness do not distract one from Self-rootedness. which I call equality. They are not substantial or permanent and what is essential in all these appearances is the one `Truth' the `Reality'. Remaining in this primal. is the fruit of that desire obtained or not ? 17 Bhagavan: In practicing Yoga with a desire. " Question 5 Ganapati Muni asks Sri Bhagavan Krishna Bhikshu Translation: 7. it will not lead to any exuberant AR Natarajan Translation: Question 6 Vs 8 If one practicing yoga for fulfilling a desire becomes a steadfast knower of the Self will that desire be fulfilled or not? Commentary: It is said that Self-abidance destroys all desires. If that be so the question arises as to what would be the fate of the particular desire for the satisfaction of which the spiritual practice was commenced. The Muni: If one comes to abide in the cognizant-Self practicing yoga for a desired end. When you have realization you can see that these differences are formal. that desire also will certainly fructify. Equality does not mean ignorance of distinction. AR Natarajan Translation: Q5 Vs 7(a) Does ‘samadhi'. Merging in reality and remaining unaware of the world is Nirvikalpa Samadhi. when Samadhi ensues surely the desire will be attained. though the desire fructifies. The doubt is if it would also be washed away. if one comes to abide in the joy. result only in knowledge or does it also fulfill desires? Commentary: The scriptures have described different kinds of `samadhi'.

Ramana's reply is clear. or by diving deep within. it would no longer produce any happiness. These were made available by Sri V. Ganesan. 2 --------END of Chapter 1. that desire too would be satisfied. that desire also will certainly fructify. v. You can see these in the `Ramana Gita' folder under `Photos'. Why? Free from desires born of attachments. HERE is the story . the essence of Vedanta.. NOTE: Sri. 3 Whoever understands this verse. Commentary: These are the answers to fifth and sixth questions. Bhagavan Ramana Maharshi uttered in a verse the essence of his teaching: v. The single-minded pursuit of certain spiritual practices might be for the fulfillment of a particular desire say.. " In 1915 Jagadeesa was staying in Skandasram during 'Chaturmasya'.. uttered by Bhagavan Maharshi. V. and abide in the Atman. if one becomes a person of steady wisdom.Bhagavan's own account as told to Suri Nagamma . as I. but for the one who had serried it. Krishna Bhikshu Translation: v.Answers to Q5 & Q6 Vs 17 Even though the practice of absorption of the mind in the Heart is begun for fulfilling a desire.of how the Eka Sloka came to be written. even though the desire is fulfilled there would be no elation. all events good and bad would be seen neutrally. Brahman alone shines in the form of the Atman with direct immediacy as I. Kapali Shastriar's Commentary: on The Eka Sloka (Chapter Two Verse 2 of the Ramana Gita) FIRST. children. The single-mindedness brought about by such motivation might result in the absorption of the mind in the heart. 1 In the Chaturmsya1 of 1915 of the era of the Son of God. `THE THREE PATHS*** 14 Hrdaya kuhara Madhye The Eka Sloka In the interior of the heart-cave. wife. with neither depression nor elation. Natarajan includes in his Ramana Gita the Sanskrit version in Bhagavan Ramana's own handwriting at the beginning of each chapter. It is no doubt true that the desire too would fructify. or through control of breath. Vs 18 While practicing yoga with a desire. will never again be assailed by doubt. wealth etc. Sri T.. Enter into the heart with questing mind. held it in his hand and sat down. When I asked him what it was he said he wanted to . The doubt was about the pre-existing desire. and one day he wrote down in a piece of paper 'Hridaya Madhye'. `The Importance of Self-abidance'-------*** Chapter 2.

" Suri Nagamma. When in 1916 a reference was made about this in the presence of Bhagavan. Those days he was very young. Here now is the verse itself. Earlier his compositions were in Tamil. the great Sanskrit scholar. Though I reminded him any number of times he pleaded his inability. holding calm his breath and mind which would otherwise dissipate his energy and divide his interests. He said "Is it not Bhagavan who completed it? Why is it written as Jagadeesan?' I said 'I don't know that! was it not Jagadeesan who completed it?' Then. is it not so?" Bhagavan just replied evasively "That is alright" and proceeded to divert the subject by a narration as to how the Sloka ultimately came to be incorporated in Ramana Gita. " That was how Ramana Gita itself was born. left implicit. saying 'If it was written by Jagadeesan please give me the paper' he took it away and preserved it with him. He decided to write out an exhaustive commentary on it. She records that she asked him further about this sloka: "Bhagavan himself is Jagadiswara. Kavya Kantha said "The time for that is yet to come.write a sloka but when he actually began it. wanted to have from Bhagavan in an explicit manner what was. or by control of breath. as I. Thus he gets into a movement of plunge that deepening and deepening with a vigilant and discerning eye develops into a supreme awareness. I completed the Sloka. When Kavya Kantha Ganapati Muni. Enter into the heart with questing mind. I shall compose something like Geeta (the Bhagavad gita) as a commentary. One day he left for some place. wrote below that as 'Jagadeesan' and showed it to him as soon as he returned. Brahman alone shines in the form of the Atman with direct immediacy as I. e. " "Just as one forgets all other thoughts and keeps aside all other cares. followed by Kapali Shastry's remarks taken from his Commentary: on the Forty Verses: 15 "In the interior of the heart cave. and holding breath and speech gets into the well and plunges deep and plunges deep to find the lost article even so one has to forget for the moment all his responsibilities and cares and take a deep plunge into the deeper truth of himself. as usual with him in such matters. He said that nothing was coming forth and thereafter just left the paper under my seat. to whom this account was given. "The methods hitherto suggested (i. "Hardopanishad". saw this sloka he was beside himself in joy and proclaimed it as "Ramanopanishad". and abide in the Atman. Another important thing about this sloka is that it is the first composition of Bhagavan in Sanskrit. or by diving deep within. "I asked him to complete the rest. in the Forty Verses) are all some sort of . only that much he could write. Before his return. Thus Bhagavan had left us in no doubt that the prompting and the product was that of Lord of Universe 'Jagadeesa' Sri Ramana Himself.

Exploring thus mayest thou discover The real source of ego-self. or the Rajayoga that aims solely at the mind becoming entranced into a state 16 undisturbed by the world. and this is the real test of earnestness. kirtana.hunger and thirst . as it clears away to a certain extent the impurities that are the heritage of a life that is divided in its interest.and is full of desire for enjoyment of sensual objects. gives a certain purity to life in the body and thereby helps the mind to have control over itself by getting clear of the arrogating advances of life upon it. in the knowledge of ones own helplessness).(self- surrender to the Lord. For an honest whole-hearted attempt involves the gathering up of all one's divided interests and dissipated energy into a concentrated effort of the whole man. dive deep with Reason cleaving sharp.(steadfast abidance) . free from all thoughts other than the single thought of the Self and begins to search for it in silence. that will enable one to take a determined dive to find the Real in the deep. When the mind becomes calm. of his being in all its entirety.. "It must be noted that what is enjoined here is the adoption of any means. But in this verse the method called 'Plunge' is suggested.. "Here restraint of breath and speech are suggested as a means and an accompanying condition of the 'Plunge'. Pranayama. he has no predilection to any of the stereotyped yogas. Besides. for instance the Jnanayoga of Neti (not this.. then alone real quest for the Self vichara may be said to begin. It is easy to see that it naturally accompanies a serious attempt of this kind. " "As in a well of water deep.leading to or realized in Prapatthi . An impure and weak mind is a slave of life which is ever out for the satisfaction of appetite .search with the mind and indeed they yield results of their own: and the earnestness of the search determines the measure of success. But how is it a means? The discipline of regulating the breath has a value to life-breath. It is not a partial attempt by the mind or by means of controlling the lifebreath. Restraint of breath also is spoken of here both as a means and as a necessary condition. " . mind and breath restrained. etc. Though the Maharshi's attitude to Sadhana may be summed up in one word Nishtha . the discipline of regulating the breath. The Vichara or quest is described as a quest for the Self by the calm collected and deepening mind. not this) or the Bhaktiyoga with its eight limbs of sravana. Restraint of speech suggests a mind equipped for the attempt with preliminary calm. The Sadhana by which Prana is purified goes a long way to purify and elevate the mind. With speech.

to be self. this verse only was composed by the Maharshi himself.. It is also the first composition of Ramana in Sanskrit. since it shines always without a let.. as it were. However use of expression `Heart' is most commonly seen. After some futile attempts. pg 341] Ganapati Muni regards this verse as containing the essence of Ramana's teachings. taking form of an un-broken feeling 17 of `I'. but could not proceed further however much he ardent and scholarly devotee. Note that `Heart'. the `I' thought or ego we take The ego perishes. wrote the first few words of this verse. `I'-`I'. Bhagavan Ramana Rishi stated the essence of his teachings in a verse. It is the form of Self experienced directly as `I'-`I'. `Hridaya kuhara madhye' . `in the center of the Heart cave'. `Brahman'. he went out leaving the paper under Ramana's seat. For. . Before he returned Ramana himself had completed the verse. Enter the Heart through self-enquiry or merging or by breath-control and become rooted as That. `Atman' & `Self' are used interchangeably by Ramana... It must be the Heart which sparkles always because there can be . In Upadesa Saram Ramana explains – true import of individuality is the Heart. Commentary: There are 300 verses in Ramana Gita.Kapali Shastriar Translation: Note: This sloka is repeated in verse 8 of the Supplement to the 40 Verses and is engraved in gold letters on black basalt above Ramana's couch in the new hall. the individuality. There is also a Commentary published by Ramanasramam by C. Brahman shines alone. this verse has a special significance. Vs 2 In the center of the Heart-cave.. pure. Scriptures declare. Although the other verses composed by the Muni also set out only the teachings. Ramana describes how consciousness shines forth by itself. eternal & selfluminous. daily in deep sleep and logically one cannot be that which comes and goes. * [*Letters from Sri Ramanasramam by Suri Nagamma. Of these. Sudarsanam in Pamphlet Form AR Natarajan Translation: Vs 1 In the rainy season of 1915. The expression Brahman `alone' indicates absence of duality. Based on his own experience. Ramana locates it 2 digits to right of center of chest. Jagadiswara Sastri ..It is at once the seat of the Self& the source of the ego. great importance has to be attached to the words of seers as they express their direct vision of the Truth. . Whereas.. spontaneously.In 1915. Hence gives it pride of place through an exclusive chapter. `Brahman' shines in hearts of all creation. is only a phenomenon of the waking state. This `Heart' is not the blood circulating organ to the left but the spiritual heart. —a continuous throb of consciousness..

Ramana makes it clear that consciousness of the `I'-`I' is different from the ego or the idea of individuality. *Or like one trying to recover something which has fallen into water. In '40 verses on Reality'. the `I'-thought. The second alternative is more in the nature of an aid to the first. one becomes conscious of the continuous sparkle of the Heart. `Power'. The English translation of this reads as follows. in the `Supplement to Forty verses' needs to be noted. `In the interior of heart-cavern. is termed `Aham-Vritti' and the shining of the `I' in the heart is called `Aham-sphurti'.enquiry or merging through breath control... } To blow up the controversy whether the paths are three... you can be aware of it. Ego is limited. The mind has to be gathered completely at its root. The self-enquiry suggested is not to be pursued weakly but with total interest diving deep like a pearl diver exploring the ocean – bed for pearls. Resort to the heart by diving deep within through self-enquiry or by subsiding the mind along with the breath. It is important to remember that the point which Ramana is emphasizing is that direct experience is possible and that one should somehow enter the Heart for which the suggestions mentioned would be complementary in practice. feel it. the subsidence of the mind. When through conscious effort the `I' thought is traced to its source and merged there. ego. The alternatives are suggested since the mind and breath have a common source. * When questioned by Kapali Sastri as to how to feel in this in the body. the Heart. sense it'.. Though feeling of fullness as `I'-`I' is continuous even when one has notion of separateness. that of merging through self. a force current. '* On plain reading it would appear that two alternatives are suggested.. as the Self.. The `I' thought. Ramana's translation of this verse into Tamil and break in one's being. hear it. two or one is to miss the wood for the trees. Ramana explained "that the whole body becomes a mere power. You will become established in the Heart. 18 . The feeling of `I'-`I' is the limitless expanse of consciousness. awareness of this feeling would be absent. **Ibid –Pxxi] . separative and particular. ** [*Sat Darshana Bhasya-P xx. Life becomes a needle drawn to a huge mass of magnet and as you go deeper and deeper you become a mere center and then not even that for you become mere consciousness".... Ramana has explained in Upadesa Saram that they are two branches of the same tree. `Sakti. **Upadesa Saram – Vs 12. Ramana describes the latter `as an incessant flash of `I' consciousness. {*supplement to Forty verses-Vs 8. Brahman shines alone as `I'-`I'. **here again the two paths indicated would be more for practice.

and from his replies to the doubts of seekers. containing the essence of Vedanta. For. it would be clear that Ramana regarded breath regulation only as a temporary aid for self-enquiry itself. one abiding firmly in the state of steady wisdom. through self. the mind is used for watching the breath. Bhagavan has indicated the location of the Self in the physical body of the five elements. THE THREE WAYS direct experience of truth Krishna Bhikshu Translation: 4. it is to be noted that though it would appear from a literal reading that Ramana gives the same position to breath control as for self-enquiry it is not really so. In the second half . which involve time and need expert guidance.enquiry. 2]instructions in the pursuit of spiritual practice are given to the disciples by the path apparently threefold but in essence one. Commentary: The Muni is in raptures over the preceding verse for. 6. that the subsidence of the mind at the source takes place. On such watching the breath would be regulated. Further. On a reading of his views on mindcontrol in this work. Its direct and immediate cognisability is affirmed . 7. the third is ‘prana Rhoda’. it would serve as a brake to the ceaseless thought flow which prevents total attention to the `I'. untackled.[v. or thought of separateness. ---------------This ends Chapter 2. in the same place the characteristics of the Self are stated and any form of dualism negatived. uttered by Bhagavan Maharshi. This would leave the problem of the ego. The verse's authoritative nature springs from its being the words of Ramana. formed or five elements.. Doubts will come to an end for a path has been indicated the treading of which leads to for oneself. It is only through conscious effort. in the first half of verse 2 . 5.thought Another reason why Ramana does not recommend breath regulation as an independent means is because such regulation often produces temporary stillness of the mind. Instead. -------------19 .Regarding breath control. will never again be assailed by doubts at any time. The first part is termed ‘margana’ or search. it may be mentioned that in the Ramana way the emphasis is not on hatha.yogic practices of controlling breath.’ Diving in. the second is ‘majjana. seekers of truth have been given a simple and direct way to Self-abidance. Vs 3 Whoever understands this verse. control of the flow of life force. AR Natarajan Translation: Vs 4 In the first half of the verse Bhagavan has indicated the location of the Self within this visible body. which contradicts the various characteristics of the supreme adumbrated by the Dualists.

The Self. These are methods for tracking back the ego. search. however is untouched by both. Some points need clarification. by a disciple. Vs 7 The three paths are self-enquiry. provides only vicarious knowledge. Vs 6 In the second half of the verse instruction is given for the practice. In terms.everything. When direct experience takes its place by diligent pursuit of the way suggested by Ramana. As for regulation of breath. The body is limited by time and space. the Self.superfluous. to be found out experimentally. there is no longer any need for intellectual comprehension of the nature of the Self. direct experience is affirmed. Thisposition would be clearer when one goes through chapter five of this work where Ramana sets out how the fullness of consciousness. though helpful.Commentary: In this and subsequent three verses the Muni explains the special features of verse two. He has hastened to add that the paths are essentially unitary in nature. the essential identity of individual. to its source. Such description. is related to the reflected consciousness of the mind. God and Self is set out. rendering descriptive attributes of the Self. How then can it be said that the limited consciousness has a particular location in the body? * The answer is that so long as one is identifiedwiththebody. * it may be mentioned that the Muni has specifically stated that three separate paths are indicated for practice. difference from God denied. [*'Five Verses on the Self Collected Works-p11] Vs 5 In the first half of the verse itself the nature of experience of Self- knowledge is set out. or the `feeling of existence'. In what sense could they be said to be one? The mind is pushed inward till the separate identity is lost in the oneness of the Heart. In this light it is seen to be complementary to by self-enquiry and this has to be pursued further by continuing the enquiry . by a disciple. merging in the Heart. Such subsidence is a pre-condition for one to become conscious of the eternal `sphurna'. translated this verse very differently.beitGodortheSelfhastoberelatedtoit. Commentary: In the scriptures the Self has been described. . the second `majjana'. There are as many as fourteen different versions. The location indicated is based on Ramana's own experience. the watching of it helps to steady the mind and gives the necessary thrust to push within. Commentary: The first path is termed `margana'. of the three different methods which in essence are one. and the third `pranarodhana' or regulation of the breath. Ramana scholars. and regulation of breath. have over the years. the mind.

Humans alone are endowed with discriminative faculty. When the mind turns inward through self-enquiry. ' Commentary: Note that Ramana's reply is specifically `for those desiring the highest'-.this effort alone brings about the sublime inner vision. the conversation between Daivarata and Acharya Ramana is recorded in this chapter. what is the paramount duty of a human being caught up in the cycle of births and deaths? Please decide on one and expound it to me. 6. which could be termed as `The Path'. awareness of it is not possible with the mind externalized. This in brief. e. . `For those desiring the highest. It is the basis of all actions and their fruits. performance of which. pursuit of temporary pleasures and freedom from tyranny of karma.not the ordinary man unconcerned with liberation... non-objective Enquiry. Therefore. [*Eka Sloka by Sudarsanam-P11] [Note: Sanskrit version of Chapter 2 in Bhagavan's writing can be seen in `Photo'Ramana Gita album] Translation of Visvanatha Swami and Prof. It is `natural' because it is inherent a state of bliss in which consciousness shines in all its fullness. Vs 3 Bhagavan replied. Hence the importance of single-mindedly getting to know the paramount duty. `sahaja'. human birth provides opportunity to regain knowledge about oneself. AR Natarajan Translation: Vs 1 For the delight of the wise. what was lost is found again. desire for liberation & the grace of a Sadguru. " Commentary: Three things are said to be rare: human birth. because. brings about Self- knowledge. When sights are set on the highest. Ramana himself was always in that state. Human birth follows umpteen ups & downs in karmic cycle. Swaminathan ----------------End of Chapter 2. Daivarata: What in brief is the means to know one's Real nature ? What is the effort that can bring about the sublime inner vision? 5. Strenuously withdrawing all thoughts from sense objects. found out anew. only direct experience of the truth would suffice. one should remain fixed in steady. To be in `one's own true nature' is to be in the natural state i. It is to be discovered.self-enquiry. Vs 2 "Bhagavan. discovering one's own true nature is most important. capacity to choose between alternatives: ethical and nonethical. K. `The Three Paths' 20 *** Chapter 3-THE PARAMOUNT DUTY/TASK *** 4. is the means of knowing one's own Real nature .

Commentary: Latent tendencies and the false notion that happiness lies only in sense objects. by what spiritual practice does one become aware of one's own true nature? What effort brings about the exalted inner vision?' Commentary: The natural state is supreme. ThepracticewhichmakesthispossibleissetoutinVs5&6.*~ `Why Ramana' by Kumari Sarada – Ramana Smrithi] It should be noted that since the center of attention is the seer. . Vs 5 Withdrawing all thoughts from sense-objects through effort. one should remain fixed in steady non-objective enquiry. AR Natarajan Translation: Vs 4 `Briefly. is the first essential ingredient. discovering ones own true nature determines 21 all one's actions and their fruit. Further. actions are only possible because the mind is being ignited by consciousness. the ego. One can only enquire about the familiar. The spirit of enquiry. Hence the question. the subject. The tendencies in the mind must be eradicated if the mind is to be free of the outward movement. the `I'-thought. Vs 6 This in brief. Scriptures prescribe several spiritual practices as the way to be conscious of it. The unknown cannot be enquired into although it can be imagined. is the totality of us or whether our true `personality' has an altogether different dimension. the known. `What is the use of this life without the spirit of enquiry?'* Then alone one would seek to find out whether the individuality.what is suggested is a non-objective enquiry. Elsewhere Ramana asks. . this effort alone tapped by turning the mind inward.*~ and sustains it despite the journey being often seemingly long & endless. Self-knowledge. the ceaseless thought movements so hard to quieten. conceptualized.. However. the individual. Here Ramana emphasizes the need for steadfastness and faith in pursuing the enquiry to its logical end.Ramana also explains why this discovery is to be regarded as most essential. This approach makes the self-enquiry an adventure. In all .suchin-turningwouldtake place. is the practice for knowing one's own nature brings about the exalted inner vision.Self-knowledge. happiness is our inherent nature. which practiced is for abidance in the natural state.. to be Ramansaysthatthroughenquiryrelatedtotheindividualorself. a strong urge to find out the truth about oneself. Since all spiritual practices have as their goal. keep the mind externalized. . [*Marital Garland of Letters-Vs 46.

the practice is to find out the truth about the subject. Question Vs 7 Best of sages. Ramana's method of enquiry is about the source of the ego. the mind is quiet. for its true support. the individual. steady. in a sense it is 22 deprived of its habitual support. will the observance of the code of conduct prescribed in the scriptures continue to be helpful till success is achieved ? Commentary: .objective self-enquiry ? Commentary: Self-enquiry makes the mind supportless by dissociating the `I'-thought from other thoughts. the subject. form or sound. repeat sacred . Answer Vs 8. In repetition of the is only in the end that the `ego'. is tackled. Prescribed rules of conduct do help the effort of the earnest seekers. Then there would be no alternative for the individual except to look within. to the same extent as by exclusive. Since the individual `I'-thought functions always in association with other thoughts. non... Commentary: Steadfast pursuit of spiritual practices purifies the mind and makes it steady.spiritual practices there is a subject-object relationship of the individual carrying a particular name. The do's & don'ts drop off by themselves for those who have attained success. the mind is kept alive and gradually becomes one pointed and capable of adhering to a single thought. When Self- knowledge dawns. from the very beginning.. Then the question of any spiritual practice would not arise. either by themselves or supplementarily.if one is soaked in other spiritual practices or has no natural inclination for selfenquiry the doubt is bound to arise as to the utility of other practices. To this extent they strengthen the mind and self-enquiry would be rendered easier. when the rising of other thoughts is controlled through self-enquiry. Question Vs 9 Cannot success be obtained by repetition of syllables. and the mind perforce automatically turns within. sunk always in the Heart. Earnest seekers who incessantly and with a steady mind. Other methods employ a subject-object relationship in practice -. In self–enquiry however. the subject. It is therefore a direct path or a straight path.. Vs 10.

. or the sound of mantra. found that the peace which should have followed did not. ( Note: Sanskrit version of Ch.. replies suited to the temperament and background of the questioner. its tireless practitioner for years on end. `I am Brahman'.. with the Self. making realization instantaneous on hearing from Ramana himself about self. will attain success.*** . Sankaranarayanan – P4] Vs 12 This marvelous conversation took place on the seventh day of the seventh month of the year 1917 of the Christian era. `I am all'. ThesearescripturalassertionsoftheTruth. affirm identity of the individual with Brahman.. Answer Vs 3-4.enquiry. `Brahman am I'. Ramana's advice to find out the source of the `I'-thought. `All this is Brahman' can be termed `knowledge'? Or is it different from all these four concepts? Commentary: First two. This at once underscores the advantages as well as the limitations of `other methods' and the effectiveness of self-enquiry. There is no doubt that all these meditations are conceptual. ----------[End of Chapter 3] *** Chapter 4 .. This is because he recognized the fact that the best suited spiritual practice would depend on one's temperament. Commentary: Though Ramana would never hesitate to state that self-enquiry is the `infallible means' he would also not disturb people's faith. Vs 11 23 By repetition of the sacred syllables or the pure `OM' the mind is withdrawn from the sense objects and becomes one with Self.syllables or `OM'. Ganapati Muni. One has to note that the repetition of the sacred syllables should be incessant and steady. [* Bhagavan and Nayana by S. One therefore finds in Ramana Gita as also in the Talks with Ramana Maharshi. Next two are indicative of the all pervasiveness of the Self from which the individual is nonseparate. revealed the truth to the Muni. ) (Bhagavan answers questions raised by Ganapati Muni ) AR Natarajan Translation: Vs 1&2 Best of sages which these meditations. * It could be said that the Muni's earlier practices had ripened him. 'Nature of Knowledge'. 3 in Ramana's hand writing can be seen in `Photo' file in Ramana Gita album. a master of mantra sastra. Abidance in one's own pure state is `knowledge' according to the wise.

. however lofty. *~ [** Ibid Vs 36. of limiting the Self to the body. cannot serve the purpose. it loses its separate identity and becomes `That'. `. intellectual comprehension of oneness and universality of the Self.proceed to be `That' by enquiring and reaching the Self.. The strangle hold of long ingrained habit. which is one's own self. '* [*Sat Darshanam – Prayer 1] The doubt then arises about the utility of scriptural practices. Ramana says elsewhere `meditating without thought on your formless being. Having thus comprehended the truth. . The river can no longer be separated from the sea.`I am the body'.. for it is nonseparate. *~ Ibid Vs 32] Question Vs 5-6 Lord of the sages.. cutting at the root of idea..**. * [*Sat-darshan Bhasya – Talks Pxii] Vs 9 This brief. can Brahman be comprehended by thought? Please remove this doubt arising in my mind.Ramana has said..enquiry. For. It means that the Self makes itself felt in the pure mind so that even when you are in the midst of thoughts you feel the presence"... in self. is of great help to purify the mind and prepare it for practices leading to freedom. concepts . comprehension through thought is not to be taken to mean "that the pure mind measures the immeasurable Self. . Commentary: Here the `vritti' or thought referred to can only be `Aham-vritti'. Therefore. 'How then to know that which is beyond the mind? To know it is to abide firmly in the Heart. the `I'thought.. Ramana makes it clear that the practice of affirmation of identity with the Self is an aid for Self-knowledge. Only direct experience born of inhering in the Self can provide `knowledge' which cuts the very basis of separative existence from the ignorance of one's true nature. The merging of individuality in the Self is like a river joining the sea.24 Commentary: Self is beyond thoughts. Answer Vs 7-8 If thought seeks to comprehend Brahman. thrilling conversation took place on the 21st of July 1917.... Ramana asks.. rejection of other thoughts precedes focusing of attention on the root thought.. cannot be reached by ideas. my form dissolves like a sugar doll in the sea'. The form of the pure mind is Brahman itself. . is corrected.

Yogic texts do not speak of the heart & Anahata charka as one. Then all the descriptions about the Heart (mental concepts) would become superfluous—-there would be direct knowledge. 20 verses in all.... 6.' The Science of the Heart *** 25 This is a long dissertation by Ramana on the Science of the Heart. So. then other thoughts get linked to it. the `I'-thought is the root of all thoughts. Daily it `perishes' in deep sleep – no thoughts at all. `I'-thought is a phenomenon of the waking state. Vs 2 Descriptions of the Heart are only mental concepts.. only Ramana is pointing out the source of all thoughts.End of Chapter 4...the Heart. Its location is on the right side of the chest and not on the left.. ** Chakra at base of spine. not even `I'-thought. If one enquires wherefrom the `I'-thought rises and subsides.. I propose to post just a few verses at a time. Vs 1 Ramana Muni spoke exhaustively about the Heart on 9th of August 1917. as the Heart.. Why say the `I' thought has a source? Answer lies in our daily experience..... If the Heart be located in 'Anahata Chakra'* how does the upward movement of the lifeforce in Yoga begin in Mooladhara ?** *Chakra in center of chest opposite physical heart. Thus it rises on waking.. The source of the `I'-thought is the Heart... Commentary (abridged) Knowing the source is of utmost importance for the practice of tracking back thoughts to their origin. The Heart is different from the blood circulating organ.. Analyzed 'Hrid* plus Ayam' is Hridayam which word thus expresses the nature of the Atman Hrid* means that which attracts everything into itself finally. It is not clear who asked this question or whether it is rhetorical ? Answer 5. That from which all thoughts of embodied beings spring is the Heart. subsides when sleep overtakes. the individual...'Nature of Knowledge' ------------*** Chapter 5. Anahata is the fourth charka. The entire word therefore means 'that which into all things subside at the end'. source of `I'-thought is the source of all other thoughts. The Light flows from that Heart to the Sahasrara* through Sushumna** *Chakra at top of head **Main channel along spinal chord. 26 Vs 4 If the `Heart' be the seat of the `Anahata Chakra' how can the practice of yoga begin in the `Muladhara'? Commentary: Muladhara is the first. Alan Krishna Bhikshu Translation: Question 4. No thoughts can exist without `me'.--------.... Ramana has also clarified that `Anahata chakra' is not the seat . Vs 3 In brief. the answer would be found experientially.. the `I'-thought.

.of the Heart. thoughts needed for effective performance of necessary action rise and end automatically with no carry forward of thought as residual memory.. Vs 5 This Heart is not the blood-pumping organ.... Thus it stands for the Self.. The glow of the be yypara nadi'. Heart as `I' was felt directly.. Commentary: 27 The mind stuff of the ignorant is filled with latent tendencies-a mixture of idleness. making all activity possible. The light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'.. "The Heart that I speak of is non-physical and is only on the right side.. The equipoise of the wise remains always undisturbed.. Anahata is the charka lying behind the Heart.. Vs 6 The location of the Heart is on the right side of the chest and not on the left. Vs 7 Vs 6 The location of the Heart is on the right side of the chest and not on the left. `in the Heart'. Still you can find confirmation in a Malayalam Ayurvedic book and in `Sita' Upanishad... `Hridayam' means `This is the center'.. and then the experience of the world in the cycle of births and deaths.. The light of From `Sahasrara' consciousness spreads all over the body. The wise mind is pure. The light of the Self is reflected in the mind. How can a physical location AR Natarajan Translation: consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'.Anahata is not the same as the Heart center. Ramana's experience. Viewing themselves as different from that consciousness human beings get caught Commentary: Body is inert. death and deathlessness co-existed. Thus it is clear that `anahata' is not the same as `Hrit'... Any thought which approaches it cannot survive. Lalitha Sahsranama has it-`salutations to the core situated in anahata' and the next mantra. Vs 9 . "... It is my experience and no authority is required by me. not self-conscious.. arises. Commentary: Ramana's teachings point out that the fullness of existence is shining always in the core of the Heart – not a physical but a spiritual Heart . The delusion of separate existence arises in a mind ignorant of the source of its light and its all pervasive nature.. Vs 8 The `Sahasrara' of one who abides in the Self is pure light only.. always submerged in the Heart. activity and equipoise.. He invariably referred to his own experience as the authority for it.the Heart being the source of the mind...

the ego. Vs 10 The state in which awareness is firm. it does not destroy yoga as the mind sees no differences. Commentary (paraphrase) In the last Vs of this chapter. and the mind none other than the heart. Here you come to 28 "For. Ramana defines `Samadhi' as the conscious merger of the mind in the Heart. even when objects are sensed. Therefore the Heart is the epitome of the entire universe. Krishna Bhikshu Translation: 10. even while active. 11. " . Commentary: Perception of sense objects immediately externalizes the mind. samadhana. e. 12. "For in this state (mind) has no `vikalpa'. The `natural state' is `Sahaja Samadhi' (sahaja sthiti). no cares. Everything is done by something with which you get into conscious union". is called the natural state. All residual tendencies having been burnt. it In `Nirvikalpa Samadhi' the mind is silent. contact with objects does not disturb. You have no worries. you remain calm. (i. If Chit or Awareness is firm and single pointed. Note: Kapali Sastriar translates 'epitome' as 'macrocosm'. composed. This is a long dissertation by Ramana on the Science of the Heart. even when objects are sensed. You realize you are moved by the deeper real Self within. The universe is none other than the mind. In `Nirvikalpa Samadhi' there is no objective perception. Tendencies of the mind pull it outward when there is such an association. Differences which are the hindrances are absent. but there is no objective need to swing between possibilities & probabilities. here you have realize that there is nothing belonging to you. The body is an epitome of the entire universe and the Heart is the epitome of the entire body. Inherence in the Heart remains. that state is called 'Sahaja Sthithi'. Thus the entire story of the universe ends with the heart. often using the language of Patanjali's Yoga Sutras. Everything is seen as permeated with consciousness. perception of objects). In contrast.Even when objects are perceived because of their nearness. no anxieties. wise minds are naturally quiet. 20 verses in all.

According to yogic texts the mind is in `Sahasrara' in this state. The difference is that in the `Sahaja' (natural) state there is awareness of objects and activity, but it

does not disturb Self-attention.
Vs 11 The

entire universe is in the body and the whole body is in the Heart. Hence the universe is contained within the Heart. Vs 12 The universe is only in the mind and the mind is nothing but the Heart.
Thus the entire story of the universe culminates in the Heart.

..... The fact that

the universe is contained in the mind, is evident on examining the

dream state - The body is lying inert, yet several different situations & scenarios are experienced vividly by the mind. In deep sleep, when mind is absent, there is no world. Waking, is the mind lighting up the world, although mind & world rise simultaneously. Also, perception of the world is only through sense organs controlled by the mind. One could therefore say, separate status, its

the world is but the mind*. The mind has no independent or

source is in the Heart which is the support of all 3 states, waking, dream and sleep. [*Ibid Vs 6]
Ramana has referred to these verses when replying to a doubt of a devotee about nadis & channels. " So the

Heart comprises all.

This is what is taught by Svetaketu by the

is a point without dimensions. It expands as the cosmos on the one hand and as the bliss on the other. That point is the pivot. From it a single Vasana starts, multiplies as `I'-thought, experience and the world. When I was staying in
illustrations of the seed of a fig tree. The source Skandashramam I sometimes used to go out to sit on a rock. On occasions others would join. Suddenly we once noticed a small moth-like insect shooting up in the air like a rocket from the crevice in the rock. Within a twinkling of an eye it had multiplied itself into millions of moths forming a cloud and hiding the sky from the view. We wondered and looked at the place from

pinhole and knew that many insects could not have issued from it in such a short time. That is how Ahamkara, the ego, shoots up like a rocket and instantaneously spreads out as the universe. The self is bound to the Heart. The Heart is therefore the center". **
where it had shot up. We found it was only a [** Talks with Ramana Maharshi - Ps 578, 579] This is a long spontaneous dissertation by Ramana on the Science of the Heart, not prompted by a questioner, often using the language of Patanjali's Yoga Sutras, 20 verses in all Translation by Krishna Bhikshu: 13. The Heart exists in the body even as the Sun exists in the universe. The

mind exists in Sahasrara as the orb of the moon in the Universe.

14. As the Sun lights up the Moon even so this

Heart imparts light to the mind.

15. A mortal not established in the Heart, perceives only the mind, just as the light is perceived in the moon in the absence of the Sun. 16. Not perceiving that the

Source of the Light is one's own Real Self, and perceiving the objects through the mind as apart from himself, the ignorant one is deluded. 17. The Enlightened One inhering in the Heart, sees the light of the mind merged in the light of the Heart, like the light of the Moon in daylight.
Translation by AR Natarajan: Vs 13 The Heart is to the body what the sun is to the world. The mind in `Sahasrara' is like the orbit of the moon in the world. Vs 14 Just as the sun gives light to the moon, the

Heart lights the mind.

The moon has no separate existence from the sun – so too the mind only reflects the consciousness of the Heart. It is because of this that

enquiry centered on finding out the mind's source will take one back to the Heart.
Vs 15 A mortal absent from the Heart sees only the mind, just as the light of the moon alone is seen at night when the sun has set. Vs 16

Unaware that the true source of consciousness is one's own Self, and mentally perceiving objects apart from oneself, the ignorant are deluded.
In the waking state, we function only with our minds. In dream state one's identity need not be the same. In sleep, the mind too is asleep. Proceeding only with reference to the

waking experience one is apt to presume that the mind is all, and that it is independently conscious......... only a properly directed enquiry would moon's light is derived from the sun.
Vs 17

reveal the truth, that the origin of the mind's light is the Heart, just as the
The mind of the knower, abiding in the Heart, is merged in the

consciousness of the Heart like the moonlight in daylight.
There is a world of difference between a Heart based life and the mind based one. For

those whose mind is dead, in the sense that latent tendencies are destroyed, only the form of the mind remains. it is rid of content.
30 Translation by Krishna Bhikshu: 18. The Enlightened One knows the mind as the expressed meaning of the word 'Prajnana'* and the Heart as the thing meant.

The Ultimate Divine is not different from the

*Knowledge of the Ultimate.

19. The

notion that the Seer is different from the Seen abides in the

mind. For those that ever abide in the Heart the Seer is the same as the Seen. 20. The thought process, suddenly broken by swooning, sleep, excessive joy, fear etc. goes back to its original place in the Heart.
21. The embodied do not know that at that time thought has entered the Heart. But are

aware of it in Samadhi. The difference leads to a difference in names.
Note: names like 'sleep' etc. Kapali.

AR Natarajan Translation:
Vs 18 Though the verbal meaning of the word `Prajnana', intelligence, is the word mind, the wise know its essential meaning to

be the Heart.

Literally translated, `Prajnana' means mind. However.... the limited and derived intelligence of the mind cannot be expressive of the content of the term `Intelligence'. The

unlimited consciousness of the Heart alone can be its connotation.
Vs 19

The difference between the seer and the seen is only in the mind. For

those abiding in the Heart the perception is unitary, one.
Commentary: Since the first thought, the primal thought, is one of identification with the

body, a particular name and form, the perception has perforce to be dualistic. All

duality ceases when the mind is lost in the Heart. Vs 20 When there is a forcible arrest of thoughts, by swooning, sleep, excessive joy or sorrow, fear, and so on, the mind goes back to its source, the Heart. Vs 21 Such merger is unconscious and the person is unaware of it. However, when one consciously enters the Heart it is termed `Samadhi'. Hence the difference in


alert, attentive enquiry about the nature of the mind leads to conscious immortality. Though the merger of the mind in the Heart takes
In the Ramana way, place involuntarily in the situations set out in the preceding verse, it serves no purpose, because when the 31

thought processes revive, externalization of the mind would continue unabated. In contrast a conscious merger of the mind in the Heart during vigilant self-enquiry leads to a continuous erosion of the latent tendencies until the knowledge dawns by total destruction of tendencies.
[NOTE: Sanskrit version of Ch1,2,3,4,5 in Ramana's own hand writing can be seen in `Photo' file-`Ramana Gita' Album] Translation by Krishna Bhikshu. 1. Having thus explained the Essential Nature of the Heart, Sri Ramana Muni, eminent among

as a tethered animal..the Knowers of the Fundamental Truth of Things.. subjugating the breath and life force by restraint. AR Natarajan Translation: Vs 1 The best of knowers of the truth. Breath and mind emanate from the same Source therefore control of breath leads to control of mind and its purification to a more satvic maturity. Inherent tendencies[vasanas]* are powerful and the mind is therefore very hard to control. spoke of the means of controlling the mind. called `vasanas' or latent tendencies. See also his essay "Self Enquiry' in Collected Works which can be downloaded from the Ramanasramam Web deep exhalation . Men [and women] are enamored of sense objects and their thoughts ever flow towards them. Later in the Chapter Ramana has simplified the Practice of Pranayama to:. One has to look for the cause of restlessness of the mind. 2. as the Chapter proceeds. restraint of breath for 4 counts and then a deep exhalation.' The Science of the Heart --------*** Chapter 6. this pull from the seeds of past action.. It is fickle and it hops from one object to another incessantly. the sage Ramana. ---------End of Chapter 5. Breath Restraint is also an option when practicing Diving Into the Heart' see Ramana Gita Chapter 2. and Japa.. explained the way of controlling the mind. They are carried over from birth to birth and new ones formed in this birth. He also gives watching the flow of breath as a means.when it ceases to be active.note that verses in this chapter are spontaneous statements made by the Maharshi and not replies to questions. one deep inhalation. One should control it by controlling the Prana*. 3.'Mind Control‘ *** 32 Commentary: . *Purification of the mind brought about by the practice of Pranayama. having explained the science of the Heart. Contact with the sense objects in the present can be expected to produce the mental . Vs 2 Men attached to objects and having endless thoughts due to the strength of latent tendencies find it difficult to control the mind. V 2.. This may be repeated a few times daily.. When similar situations arise. would externalise the mind. Experiences of past action are stored in the mind and give it a directional pull. Any action done with the sense of doership leaves a residual memory after the action is over. *Fixations in the mind [conditioned reflexes brought about by associations] on which depends the reaction or response to any stimulus.

reactions of going along with or resisting a particular action, depending on the pleasantness or unhappiness of the past experience. If the storehouse of such tendencies is left uncontrolled, the mind becomes a prisoner of the past and is unable to be steady or steadfast in meditation. If mind control
is desired, the question would naturally arise, as to how these tendencies can



nature, for that alone can burn away the vast mass of tendencies. Till then,
along the way, the Maharshi suggests aids. These aids are spelt out in the subsequent verses. Vs 3 One should

control the fickle mind by restraint of breath. Then it

would, like a tethered animal, cease to stray. Commentary:

If the mind is strong, not distracted, then self-enquiry can take place without aids. A weak mind, dissipated mind however, needs a prop in order to
stick to a single thought stream.
Breath- regulation would serve this purpose best. In his `Upadesa Saram' Ramana gives another analogy, that of a bird being caught in a net. Then, perforce the mind's freedom would be curtailed. Ramana says, "the mind is the

rider and breath is the horse. `Pranayama', breath-regulation, is a check on the horse, by that the rider is checked. Just a little may be done. It serves as a brake serves a car". *
[*Conscious Immortality – Paul Brunton -P15] Translation by Krishna Bhikshu. 5. Control of breath means merely watching with the mind the flow of breath.

Through such constant watching kumhaka [retention] does come about.

6. for those unable to achieve kumbhaka this way, the method of Hatha Yoga [Pranayama] is prescribed. 7. That is rechaka[exhalation]should be done for one unit of time.

puraka[inhalation]for one unit. kumbhaka[retention]for four units. Thus the channels of the life Force are purified. AR Natarajan Translation:
33 Vs 5 Watching the flow of breath with the mind is restraint of it. Such watching,

if constant, steadies the breath. Commentary: Since breath-regulation is an important aid for mind control, the question
arises, what constitutes such control. Ramana provides an original solution, which is different from the yogic practices set out in the next verse. For, what matters is the

mind. And the use of it for stabilizing breath is a new path, as effective as yogic practices
needing expert guidance which may or may not be available. The condition precedent for the effectiveness of the method is that the watching should be constant. Vs 6 If the mind lacks the necessary strength for constant watching of breath then

restriction of breath by hatha-yogic practices is suggested.
Vs 7

Exhaling one unit of time, inhaling one unit of time, and retaining breath for four units purifies the channels through which breath flows. Commentary:
Verse seven sets out what is meant by hatha-yogic practice. Ramana recommends it as the second best method for breath regulation.

Watching the breath is preferred if one

is able to do so because then the subsidence of breath comes about naturally, whereas hatha-yogic practices bring it about by force. Ramana recommends
different alternatives because of different natural temperaments. Also, somehow,


should get back by any appropriate method best suited to the practitioner, to the source, to the Heart. 8. When they become clean [the channels of the 'life force] Prana gets controlled gradually.
Control of every prana-activity is called 'Suddha Kumbhaka'.
9. Others,thatisJnanis,define

'Rechaka' as the abandonment of the 'I am the

body' idea. 'Puraka' as the search for the Self, and 'Sahaja Sthithi' or abidance in the Self as 'Kumbhaka'. 10. Even by Japa of Mantras mind gets controlled. Then the Mantra becomes one with the mind, as with the Prana.
When the letters of the Mantra become one with the 'Prana' it is termed Dhyana and when Dhyana becomes deep and firm it leads to Sahaja Sthithi. 11. 12. By

constant association with Great Enlightened Saints*,also the mind merges in its own source.
*Seers is the translation of Swaminathan. 34 translation & commentary by AR Natarajan: Vs 8 Breath-control comes about gradually when the channels are purified. When such regulation becomes permanent it becomes natural. Vs 9 The wise regard the giving up of the notion `I am the body' as exhaling, self-

enquiry as inhaling, and abidance in the Heart as natural subsidence. Commentary:

root cause of mental distractions is the ego or the self-imposed limitation of identifying oneselfwithaparticularnameorform. Itisthiswhichexternalizesthemind. Self-enquiry is the most potent means for ridding oneself of this false idea and for the mind to be absorbed in the Heart.
Vs 10 The mind also gets controlled by repetition of sacred syllables. the syllables, the mind, and the breath become one. Then

Vs 11 The

merging of the mind and breath is termed `dhyana' and it leads to

the natural sate when it becomes deep and firm. Commentary:
A time-honoured method of mind control is the repetition of sacred words. Done in loud or low tones, mental repetition is superior.

Mental worship is considered superior as it require alertness to mental movements, and the mind could be quickly brought back
to the desired thought. Such mental attention leads simultaneously to even breath and this in turn enables the journey back to the source. A

stilled mind can be used to pursue a single thought till the mind merges in the Heart.
Once again, the emphasis is on somehow quietening the mind, enabling its in-turning

and returning to the Heart.
Vs 12

By keeping daily, the company of great ones always rooted in consciousness, ones mind gets merged in its source.
........ Scriptures say, three things are rare: human birth, desire for knowing the truth and the company of sages. Vs 12 deals with the third...... ...In ch. 6, Ramana suggests four

means: i) breath-regulation by watching with the mind, ii) forcible control of breath through hatha-yoga, iii) single-minded repetition of certain sacred words, iv) the company of the great ones. Again the point made is that somehow, one must merge the mind in the source. Of
course, these means are not alternatives. They can be and are often combined in spiritual practice. 35 A Story... ..... the company of those rooted in `Sat' or `Truth' is referred to. Only

in their presence is the mind subdued. Dakshinamurthi Siva, a classic example, transmitted wisdom to four disciples through his potent silence. Ramana used to relate a
story to illustrate the value of the presence of such great ones....... `Once Tatvaroyar, a disciple of Swarupanand, composed a special verse in praise of his beloved master. When learned scholars heard it, they objected saying that a verse in that metre could be written only in praise of a hero who had killed a thousand elephants. So Tatvaroyar took them to his master so that they could know for themselves. When they all reached there, the master revealed the truth by his silence. Many days and nights passed, but those who came to dispute remained, sitting quietly oblivious of the purpose for which they had come. Ultimately the master himself willed to bring to an end the quietude by allowing a thought ripple in his mind. '* [*Talks –P216]

The atmosphere of purity and serenity surrounding such a person makes the minds of those intheirpresencealsotranquil.
"Iftheassociationofthewiseisobtained,towhatpurposeare the various methods of

self-discipline? Tell me, of what use is the fan when the cool, gentle south wind is blowing. "**
[** Supplement to Forty verses –Vs 3]

an enquiry centered on the subject.End of Chapter 6.thought is the core or essence of the mind and that it springs from the Heart. on the basis of his own experience. **Upadesa Saram v 19. What is the nature of self Enquiry ? Which is the result hoped for by its pursuit ? is a greater good obtainable following any other path ? Bhagavan said: The 'I Thought' is said to be the totality of all thoughts.. The Source of that 'I Thought' must be searched for [investigated]. '# [*Ibid Ch 5. the enquiry `Whence am I?' has been repeatedly stressed by Ramana in all his teachings – `Wherefrom does this `I' –thought arise?' if one enquires thus. Enquire into the source of this `I'. repetition of sacred words and the like. incantations. Even a fool would not wish to act without seeking benefit.. v 3.thought. Ramana has already indicated. #sat darshanam v 26] The scattered mind at the core by fixing attention on the root `I'-thought. self-enquiry. 5). AR Natarajan Translation: Vs 1 This seventh chapter records the excellent conversation between Karshni of Bharadvaja line and Acharya Ramana. Vs 2 What constitutes self-enquiry? What is its utility? Can better results be achieved through other methods? Commentary: Daivarata had been advised by Ramana to pursue non-objective enquiry. the individual. first essential for the search is the attitude of enquiry.'Mind Control --------*** Chapter 7..** `On the rising of the ego everything rises.’ SELF ENQUIRY-COMPETENCE AND COMPONENTS [*Ramana Gita Ch 3. an attitude of doubt about our identity and the strong urge to find it. The seventh canto narrates the splendid dialogue between Karshni of the Bharadvaja family and Acharya Ramana. v 5] 36 Vs 3 The `I'-thought is said to be the sum total of all thoughts..Krishna Bhikshu Translation: 1.. Commentary: In Science of the Heart (Ch. Hence the need to know about the value of this method. The mind should be turned inwards and kept active in the quest without . the ego is therefore all.. of course is to gather together the distracted.. Next. that the `I'. ) The questioner (in Vs 2) wishes to know the relative merits of this path and that of others like breath-control. --------. 2. *... steadfastly and single mindedly*. Karshni asked.. with its subsidence all subsides. it vanishes. (The tools used for achieving this are explained in later verses. tracking it is the way to victory over everything.

the joy of the journey itself will sustain the effort. For this. the reality which is mixed up with the erroneous idea of identification as If one holds on to the `I' to the exclusion of everything else then it would lead one back `this'. `Mental quiet is easier to attain and earlier. The one for whom the silence exists there is no escape from effort till the `I'-thought. ** Another basic advantage of self-enquiry is that it can be practiced wherever one is and in whatever situation. they imply the retention of the mind as the instrument of practice. the shaping of which may be beyond ones control. but not be taken in by mental quietness. When the Source is searched for. would be `drawn within' into the source and only a vast beatitude would endure. Self-enquiry is the straight path because in this method the final question is the one that is raised from the beginning. other thoughts. to question its false quietude. Tracking the `I' thought to its source is a `spiritual treasure hunt'. the I Notion merges into that Source. Ramana explained to Paul Brunton the advantage of self-enquiry. Most paths lead to the first. And in this what is required is to isolate the ego from its associates. by unerringly holding on to his scent. attention to the `I'-thought is an effective means because `it is the only clue we have about ourselves'. . the Heart. The onward process of effort (and tasting bliss of the Self) and slackening of effort (and slipping back to the thought world) goes on till Self-abidance is continuous. the mind. * In other words. but also to proceed deeper within. Whereas self-enquiry leads to it quickly and then to the second'. but it would rise again. The seeker. where effort is no longer possible. It does not depend on outer circumstances. Vigilance is needed not only to ward off distracting thoughts. and not pouring over scriptural texts. which would lead to its perpetuation. and to push beyond. 37 to the Heart for it is an `infallible' clue. but the goal is mental destruction. has to be enquired into. For. If properly directed. This investigation (V. Paradoxical as it may seem. **Maharshi's Gospel –P 51] All spiritual effort is to get back to the Heart.taking in external impressions or thinking of other things. The ego may take different and subtler forms at different stages of ones practice but it is itself never destroyed. `I' is the sense of existence in the ego. The nature of the mind is enquired into straightaway. other means may also lead to the subsidence of the mind. 3)is Self Enquiry. * [*The Ramana Way in Search of Self –Kumari Sarada] Krishna Bhikshu Translation: 4. It is like a dog tracking the master from whom it has parted. is sucked into the Heart. the individual. [*Conscious Immortality – Paul Brunton. till the `I'-thought stays merged in its source.

' The question would then arise. the `I'. The AR Natarajan Translation: Vs 4 This is self-enquiry and not the critical study of the end of all miseries and difficulties.. it would not be possible to be aware of the throb of the Heart as . . merges in it.itsescaperoutesthedissipatingthoughts. There is no greater reward than this. Instead of a mind based life. * When through effort. Perfect and Full. This is the last word on 'rewards' (Phala).. All that would happen would be a shift. 38 Its nature would be integral. 6. which is its reflection.arecutoff. thus isolating the `I'thought for inspection. the subject. [*Liberating Question –Kumari Sarada –P24] Vs 5 The Self alone remains. the Reality. Commentary: . Thereafter. its succour.. but does not by itself provide the direct experience.'I-thought' is only a semblance [reflection] of the Self. therefore provides direct experience of the fullness of existence. all around. there remains the undiluted primary Self.the search for the source is emphasized because. in all its perfection and fullness when the ego. questions would arise: What happens when the mind merges in its source? Would one cease to exist? Would there be a void? Would action be possible? Theses doubts arise because ones whole world is centered on the mind or feeling of separate existence. It is existence in all its fullness. Commentary: Critical study of scriptures provides intellectual comprehension of truth. So long as one is not aware of his fact. when the habitual anchorage of the `I'-thought with other thoughts is cut off. Thenitmustnecessarily fall back on the Self. The enquiry pertaining to the self.. are there two `I's? Not so. When the source is searched the ego gets merged in it. mind is gathered at its root and lull is transcended. It is precisely these fears that are allayed by this verse. When that thought dissolves. a Heart-based life would take over. one would be aware of the feeling of fullness as `I'-`I'. 5... the `I' comes within the magnetic zone of the Heart in which it will perforce merge. whole and perfect. The result that flows from Self Enquiry . Ramana has already explained that the mind is only the reflection of the Heart. and the mind is regarded as separate. `When the `I'-thought perishes then another `I'-`I' springs forth as the Heart spontaneously... results in conscious merging of it in the Heart.

thereisnogreateractionorresult. Wonderful mystic powers may be had through other means. they help no one to know the Self. When the sun rises. for then one cannot relapse into the illusion that one is the body. 8.. Theprimalignorancebeingthecauseforallsorrows. They come and peace is possible without them than with them. Krishni asked. in the body. actions will be performed automatically and perfectly. which is unlimited and complete. They involve exercise of the mind and are within its framework. When the Commentary (paraphrase): Self-enquiry opens up awareness of the inherent bliss which we are. It is the highest of all results. There is nothing greater than this. Such powers dazzle the unwary. the incessant flash of `I' `I' of consciousness. go. is felt. They lead one away from the single-minded search for Self-knowledge. Even when they are obtained. Similarly when consciousness. AR Natarajan Translation: Vs 7 Marvelous occult powers are possible through practices other than self-enquiry.mind is absorbed in the Heart. True power can only be firm abidance in the Self.. by cutting at the root of the primal ignorance of ones true nature. But even if one secures such powers ultimately self-enquiry alone gives liberation. `siddhis'. Vs 6 The result of self-enquiry is the cure for all sorrows. bliss can be had only through Self Enquiry. or by the merit of his deeds in past lives.. Krishna Bhikshu Translation: 7. Vs 8 Who is considered fit for self-enquiry? Can one know his own fitness? Vs 9 . "* [*Glimpses . Commentary: A common human hankering is for powers. alone remains. the fullness of oneself. arising out of identification of oneself with thebody. Who is said to be fit to go on with this Enquiry? can one know by himself his own fitness ? Bhagavan replied: One whose mind is pure through Upasana [spiritual practice]or other means. and sensory objects. Ramana always cautions illumination and against their lures. in the Heart.Humphreys – P26] Liberation implies freedom from thought movements following erasure of latent tendencies. whose mind perceives evils [imperfections] alone. Ramana advises Humphreys that "clairvoyance clairaudience are not worth having when far greater 39 Ramana also points out that such powers are no better than dreams. all activities of the world are carried on.

and observance of special spiritual practices. including discrimination between `Real' – `Unreal'.v9. aid his purpose or are they just to while away time ? Bhagavan replied: 14. Ramana's replies are always positive. will baths or Sandhya [adoration of the sun at dawn. giving in charity. Commentary: Is self-enquiry possible only for the spiritually mature?. oblations poured into the fire....... pilgrimages. By two signs. that is 1] realization that the body is transitory and perishable and 2]the distaste felt towards sense-objects. Vs 11 By the marks of a sense of transitoriness of the body. all these works will make the mind increasingly pure. bhajans. with mind has been purified by spiritual practices or by accumulated merit of past lives. or by discrimination. and by detachment to sense-objects. permanent-impermanent. 11... chant of vedas. ones fitness for self-enquiry can be known. and who has distaste for the body and the sense objects is fit for such enquiry.. (commentary to follow Vs 9... 12 & 13.. AR Natarajan Translation: Vs 8 Who is considered fit for self-enquiry? Can one know his own fitness? (answer.He whose mind has been purified by spiritual practices or by accumulated merit of past lives..10& 11 taken together) Krishna Bhikshu Translation: 8.. One whose mind feels utter distaste whenever it has to function amongst sense objects and whose mind realizes that the body is transitory... Karshi asked . and who has distaste for the body and the sense objects is fit for such enquiry. noon and dusk] Japa. worship of Gods. sacrifice. (discussed in Ch 1). shrinking attachments. Perhaps this is why Ramana replies that .. one's own fitness for Self Enquiry can be recognized.. When one is fit for Self Enquiry by his distaste for sense-objects. Vs 10 The one who feels utter distaste when his mind has to move among sense-objects and who is conscious of the transitoriness of the body is said to be a competent one for self-enquiry. he is said to be the fit one for Self Enquiry.10&11) Vs 9 40 He whose if the competent one starts on the Self Enquiry.... the truth being explained in the light of the natural inclinations of the questioner. Krishni asked. Who is said to be fit to go on with this Enquiry? can one know by himself his own fitness ? Bhagavan replied: 10. The scriptures prescribe several spiritual practices for the purification of the mind.

Vs 16 Activity of mature masters with absolutely pure minds benefits the ...vairagya. in the Heart.. Thevalueofvirtuousactionsliesintheirpurificatory effect.. sacrifice.. When the sense of doership is destroyed by self-enquiry. is a mark of those suited for self-enquiry. Ramana's reply in v14. are fit for self-enquiry. and for their well-being and not through fear of the compelling scripture.. AR Natarajan Translation: 41 Vs 15 Virtuous activity of the body. The activities set out by Karshni in verse 12 are virtuous activities. using the body. 16.. The wise act to serve as models for others. of extremely pure minds... prayers at stated times. Krishna Bhikshu Translation: 15. competent persons. speech and mind destroys the opposite activity of body. Besides. result in the good of the world. the speech or the body.. Commentary Activity is inevitable for those not firmly established in the Truth.. covers the early stages of the practice of self-enquiry.. non-attachment to sense-objects and distaste for transitory things. Meritorious actions of the mind.... when enough faith in its exclusive practice might not have developed and skill in practice not yet achieved. 17. austerities. Such activity can be only one of the three types..enquiry by other spiritual practices. worship of God. not on its content. It could be said that all those who are prepared to keep the gunpowder of the brave enough to be prepared to lose life in order to find it.. spirit dry. Commentary: Essentially the question is whether the supplementing of self. speech or mind. At this stage. would be necessary or not. one may be reluctant to give up fully or partly the practices one is habituated to. meditation... charity. engaging in which prevents the contrary activity of mind leading tofurtherinvolvementinsenseattractions. maintaining the sacred fire. useful? Or are they a mere waste of time? Vs 14 For competent beginners with waning attachments all these actions make the mind increasingly pure. It would be useful to remember that Ramana's emphasis is not on the qualities of the mind. who are earnest to find out the truth. are Baths.. All these actions of the ripe. action would be neither good nor bad but only be for the welfare of the world. the speech and the body destroy other contrary actions of the mind.. all those Vs 12 & 13 For the one who is ripe for self-enquiry by his discrimination and non- attachment. but about its nature and about its source. devotional singing. the other practices would help in purifying and strengthening the mind for pursuing self-enquiry more effectively. pilgrimage. speech and mind.

For. Again. Vs 19 Failure to perform prescribed action is not sinful for the wise. etc. they give up activity only for practicing yoga [meditation or upasana] in solitude . do not stand in the way of Self Enquiry. if ethically right and done with detachment towards the fruits. Self Enquiry is of the greatest merit and is the Holy of Holies. It is to teach the world by example. other. the opposite type of action. **Maharshi's Gospel P16] Krishna Bhikshu Translation: 18. 19. they favor action only for the sake of others AR Natarajan Translation: 42 Vs 18 Meritorious actions done without attachment and without a sense of difference do not obstruct self. prayers at stated times. namely action for fulfilling desire. When a ripe one [mature jiva] in the pursuit of Self Enquiry does not act as prescribed. Ifthereisnoreasonforsuchpersonsto be performing actions the question arises as to why they are Their actions are for welfare and teaching of others. would deflect the mind from self-enquiry. who has destroyed the sense of difference between the Self and the World. Vs 17 The mature masters do not engage in actions out of fear of spiritual injunctions.enquiry. Nor can the satisfaction of desires be the cause of that activity. will not hinder self. is there any action left'?* asks Ramana. Commentary: The meritorious actions set out in Vs 12 (Baths. having destroyed the mind. he queries. Activity of the ripe souls fit for Enquiry is two-fold. worship. Meritorious actions of one. Commentary: Action.enquiry. self-enquiry itself is the most meritorious and the most purifying. etc. The wise know of no fear be it of the spiritual authority or any fear cannot motivate them. `who can understand the exalted state of the one whohasdissolvedtheegoandisalwaysabidingintheSelf?'. to preach loudly without effect or to sit silently sending out Inner Force?'** [*Sat Darshanam Vs 31. and that are carried out with non-attachment. ' Ramana was asked why he did not go about preaching the Truth and his reply was. to be a guide-post for those treading a path to Self and `no one can come near him without being blessed. Atonement would become necessary for failure to observe such injunctions. By implication. Commentary: . sin does not accrue. ) may be performed for fear of violating spiritual injunctions. `How do you know I am not doing it? Which is better. So `For the exalted yogi abiding steadily in the natural state. 20. meditation.

The one for whom merit and demerit exists is destroyed in the fire of knowledge. immerses one in consciousness. They abide in the natural state. action performed without desire for results. the Self.. Vs 20 The wise appear to fall into two categories. total and free from any blemish. The thought veil which separates one from the natural state is not consciously tackled until self-enquiry is practiced.. Hence other paths are necessarily longer.there is an apparent difference in the ways of life of the wise. meditation on identity with Self. The A single form of the thought [one pointedness] leads on to the abidance in the Self. is it one or varied ? May Bhagavan be pleased to tell me. Karshni asked: If there is another way to obtain the Final Liberation . breath-control. Incessant self-enquiry which enables unswerving abidance in the Heart. its nature and source. worship of God. Vs 23 Meditation on a single thought makes the mind one pointed and such one pointedness leads to Self-abidance. Commentary: Self-enquiry taught by Ramana is a straight path. Commentary: In Upadesa Saram Ramana points out that the mind which has been gathered together through spiritual practices should be used to push inward till the goal.. those who renounce action for solitary communion and those engaged in action for the welfare of others.. all these gradually purify the mind.. * [*Upadesa Saram Vs 13] .. Bhagavan replied: One strives to attain . is reached.. The activity of the latter does not disturb their rootedness in the Heart.. mind of one meditating on one object only takes one form only. Attention is focused from the very beginning on the mind. their action does not bind them. 23. Some are lost in nirvikalpa samadhi with no object-awareness.self- enquiryseekstheonewhomakestheeffort... AR Natarajan Translation: Vs 21 Bhagavan. 22. [one pointedness] The first goes the long way but at the end attains the Self. please tell if there are paths to liberation other than self-enquiry? Are these paths one or different? 43 Vs 22 Otherpathsstrivetoattainsomething.. Commentary . The other methods. Krishna Bhikshu Translation: 21. and others are active working for the good of the world. Thefirst one takes longer but in the end the Self is known.Whether the wise act or remain inactive they can incur no sin.[the jiva] the other [Self] seeks the one who strives to attain. Since their ego is dead.

an anchorite or an ascetic. distracting thoughts are warded off and one holds on to the core thought. Theformerreachesstillnessthroughcontemplation and the latter through knowledge. By effort. All duality ceases. be it God or a sacred word. It is a `conscious immortality'. knowingly Abides in the Self. This order in the ashramas serves. [NOTE: Sanskrit version in Ramana's own handwriting can be seen in `Photo' file in `RamanaGita' folder. In the paths What then is the difference? `The enquirer consciously loses 44 retaining the ego. 3. If one Meditates continuously. One subsides into 'That' through Meditation . One of a very ripe mind need not follow this order. In reply to another question of Karshni himself. The merging of the mind in the Self comes from conscious effort. Vs 26 Thegoalofthemeditativepathandself-enquiryisone. Be he a bachelor or householder. 25. The one all pervasive consciousness alone remains. ] Krishna Bhikshu Translation: 1. there would be the experiencing of the bliss of the Self. 2. The object of Meditation. ' Commentary: In the path of self-enquiry. himself in the Self. like a flight of steps. selfenquiry.the other through Knowledge. the Self.Krishna Bhikshu Translation: 24. Commentary: The subject-object relationship which subsists in all forms of meditations using the mind comes to an end when one attains the Self. AR Natarajan Translation: . on which one meditates. whoever is ripe and fit. the mind has to be ever vigilant and cannot be allowed to lapse into inattention. When the mind is turned inward by enquiry it is kept active. he may not desire that end [SelfAbidance] but he would [eventually] Abide in the Self. a woman or a Shudra. 26. Dualistic paths too would take one to the same goal ultimately. be it a Deity or Mantra or any other High Object. the fullness of the experience is postponed till the end when the worshipper unconsciously merges in the worshipped. in the direct path. Either through Meditation or Self Enquiry the same goal is attained. The other . may investigate the Supreme. the Enquirer. Vs 25 The excellent object of meditation. in finding the Supreme. Even during practice. merges in the end in the great fire of the Self. Bhagavan Muni enunciated what conduct was allowed in each of the four ashramas. merges at the end into the Great Effulgence of the Self. AR Natarajan Translation: Vs 24 The one who meditates attains the Self without being aware of it.

Thirdly. Secondly. a forest-dweller... 5. The first three stages do not stand in the way on knowledge. Commentary: The important point made by Ramana in this chapter is that self-enquiry and Self- knowledge are common property and that stages in life. and whether engaging in spiritual practices for enlightenment is open to women and to those not belonging to any of the -------End of Chapter 7.. a woman or a person outside caste. This 0rder {Of the Ashramas] is again prescribed that the affairs of the world may go on smoothly and well. Asceticism means pure Jnana . the first Ashrama. All that is needed is the maturity for such enquiry. not wearing the ochre robe or having a tonsure. by discipline it becomes later a big flame by thorough study of scriptures and increase in higher knowledge. the capacity to enquire about ones true nature is a liberty given to all.Vs 1 In reply to another question by Karshni. 6. Bhagavan explained the duties of the four stages of life.. a householder...Ramana negates the popular belief that one has to renounce home in order to attain Self-knowledge. whether one is able to renounce home or is forced to stay in it depends on the karmic forces at work. the discriminative faculty. Commentary: . Krishna Bhikshu Translation: 4. They do not apply to one with a mature mind. Firstly. Commentary: Here again Ramana emphasizes that question of stages and gradual development would not apply to those who have through proper practices succeeded in purifying the mind. if ripe.. AR Natarajan Translation: Vs 4 It is for smooth working of the affairs of the world that these stages in life have been prescribed. a sanyasi.. However. The doubt would arise whether the stages in life have any relevance for pursuit of self-enquiry. the renunciation necessary for knowledge is of attachments of .. Were spiritual power kindled in Bramacharya. Vs 3 The stages are ladders for reaching the Supreme. Vs 2 A bachelor.’ ON ASHRAMAS‘ *** 45 castes. sex and the like have no relevance for it. Ramana makes it clear that these restrictions have no connection with seeking Self-knowledge. The scriptures divide life into four stages (as above) and prohibit study of the Vedas by women and persons not belonging to the three castes. initiation into asceticism is accepted as a way to remove several hindrances in one's path.. The duties of the first three Ashramas do not go against Jnana.’ SELF ENQUIRY-COMPETENCE AND COMPONENTS ----*** Chapter 8. may enquire into Brahman.

`Renunciation does not imply apparent divesting of customs. Commentary: In common parlance a married person is regarded as fit only for performance of worldly . in truth. Ramana told a person who wished to resign his job. whether with a wife or without one. This is certain. The one who does so is a pure flame of knowledge. true renunciation. but to resign yourself to Him. One should become an Anchorite .] sannyasa is unsullied knowledge not an ochre robe or shaven head. forest dweller. A pure Brahmachari becomes a pure Householder. the bearer of the burden of all'. Its value consists in creating outer circumstances conducive to pursuit of Selfknowledge. 10. The householder's role is to benefit all. householder. home etc. AR Natarajan Translation: Vs 6 One whose energies are well developed even as a bachelor. 11. However. asceticism the fourth estate comes by itself. after going through the first three stages. 43] Vs 5 `Sanyasa'. the Supreme light shines forth for him or her without doubt. 8. a true `sanyasi'. family ties. if he is completely detached. That Ashrama exists that all the world may be served and benefited. But these are only outward marks. This added instruction in the 7th and 8th chapters was given by Bhagavan.the mind. if he be completely non-attached. The symbol of such renunciation is the wearing of ochre cloth and the shaving of the head. ( Note that the next three verses deal with the reverse position. this stage is intended to ward off obstacles to knowledge. Even for the embodied householder. Vs 7 Purity as a bachelor leads to purity in life as a householder. 9. Another translation of verse no. Krishna Bhikshu Translation: 7. The learned prescribe the third is expected to renounce everything.bachelor. When the sins of a Yogi of a ripe-mind are burned away by Tapas. is pure knowledge. in its own good time. by diligent study of scriptures and by practices suited to attainment of knowledge. There is no need to resign your job. [however. It is not the ochre robe or a shaven head. This is not to say that the fourth stage is purposeless. the same year on the 12th of August [1917]. that of the Anchorite. shines more in later life. 5: 'Popular opinion [or doctrine] (matah) states that this stage of life is for warding off various hindrances. shines more in later life. ' Commentary: 46 Ordinarily. for Tapas [keen spiritual endeavor]. * [Crumbs from His Table –by Swami Ramananda Svarnagiri – P. but renunciation of desires and attachment. Vs 8 Even for the householder. the specific question whether the householder can attain knowledge. ) Vs 6 One whose energies are well developed even as a bachelor. the supreme light shines forth. .. by diligent study of scriptures and by practices suited to attainment of knowledge. What matters is the renunciation of ego.

3. of withdrawal from activities. penance.. your mind haunts you. spent a time meditating in his divine mode. regarding which even the learned have doubts. For this. and spoke. the Self. Vs 10 For the yogi whose `tapas'. third stage for performance of austerities. AR Natarajan Translation: Vs 1 On 14th August. * The natural state is free from sloth. `Why do you think you are a `grihasta'? Whether you continue in the household or renounce it and go to the forest. -------End of Chapter 8.. whatever be the environment'. But this does not hold true for those who are ripe for incessant pursuit of enquiry. By that association alone one is conscious of his body and actions. `Married or unmarried a man can realize the Self. life of seclusion.duties. listened to my question . Your efforts can be made even now. would correspond to this stage. * True penance is finding out the nature of the mind and 47 [*Maharshi's Gospel –Ps 5-7] Vs 9 The learned prescribe a life in the forest as a Commentary Under modern conditions. Commentary Renunciation of home is recommended in scriptures when one has graduated to it after having gone through three earlier stages. ----- . ** [*Upadesa Saram v30. leading a abiding at its source. 2. The purpose is to orient oneself to an exclusive spiritual life.. the fourth stage (sanyasa) comes by itself in due time. because that is here and now'.. Krishna Bhikshu Translation: 1. I questioned the Maharshi `on the cutting of the knot'. It is believed that he cannot become Self-aware.I {Ganapati Muni] put a question to the Maharshi regarding 'Granthi Bheda'[On Cutting the Knot] on which even the learned have doubts. at night. no stage of life is a hindrance. Ramana's replies to two specific questions on this point are worth noting. 1917. On the night of August 14 .** Ramana Gita Ch 11 v 18] Vs 11 This teaching in the seventh and eighth chapters was given by Bhagavan on the 12th August. The true meaning of `tapas' is the state when the truth shines forth in all its fullness when all mental activities have ceased. has burnt away his sins. A seeker queried. One established firmly in it is incessantly performing the most difficult tapas spontaneously. "The association of the Self with the body is called the Granthi [knot].. At this stage one may be with or without ones wife. The high-minded Bhagavan Sri Ramana Rishi. `Can a married man realize the Self?' `How does a grihasta fare in the scheme of liberation'? Ramana replied. For them the dross is burnt away by the dips into the Heart during the practice of self-enquiry.

It does not. The mechanics of the flow of consciousness from the Their association is inferred from the experience of objects [through the intellect-Swaminathan and Visanatha and Kapali Sastriar]. is as good as dead and would be taken to be so but for the divine plan that keeps up the minimum breathing. the individualization of the Self..*** Chapter 9. Though inert. Heart have been explained in detail in this work itself. The link between the two is inferred through the intellect. The Self is active and Conscious. Va Sarma –The Mountain Path –Jan68 –P57-61] Vs 2 The effulgent Bhagavan. * [*Sri Ramana Gita –Dr. Though insentient.. if bodily movements become possible. that it becomes active. connecting it to the source of consciousness. Vs 3 The `knot' is the Commentary link between the Self and the body. By itself the body is insentient and it is because of this link.7] Krishna Bhikshu Translation: 4. Awareness of the body arises because of this link. the body from which the mind is switched off.. Ramana's detail explanation in the next 21 verses would underscore the importance of this topic. would it not be a legitimate inference that the body has a nexus with consciousness? The body becomes conscious only by reason of this association. It cannot. The first manifestation of ignorance is the rise of the `I-thought'. Ramana Maharshi. the Self is consciousness. On the other hand. AR Natarajan Translation: Vs 4 The body is matter.. This is described as a knot which an aspirant for liberation has to cut. * [*Ramana Gita Ch5. the Heart. Commentary The body is sometimes compared to a corpse by Ramana. It is said that cutting this knot is essential for knowledge.GRANTHI BHEDA ‘ *** 48 Commentary Ganapati Muni himself seeks clarification on this crucial question. meditated for a while.. if it had an independent consciousness it would protest against being carried stiff to the cremation ground.’ ON CUTTING THE KNOT . . When the life force leaves the body. and spoke in his divine way. it is seen to be conscious and activities continue through it. The body is completely inert. Consciousness flows from the Heart to `sahasrara' and spreads from there to the entire body. the Self is the fullness of consciousness but remains unseen and unmoving. In deep sleep. This idea is found in the Upanishads but nowhere explained technically as in Ramana Gita.. listened to the question. Vs 6.

the location of the Self is to be inferred. "The body is insentient. the flame of consciousness flows through the various channels in the body. How can one state this? This is because daily. excessive fear and so on. Yet it must have a location in the body too. and so on. Similarly the light of active consciousness passes through a nadi [nerve] in the body. in the conscious source. is the link. the rays are not so reflected and caught. which has to be cut. Again. and therefore some other seat of the Self is inferred. if activity is possible on waking. and gives light to the whole body. Would it then not be reasonable to infer that individual consciousness has merged in its source within the body? The same can be said to be true of other situations like swoon. the `I' . AR Natarajan Translation: Vs 6 Just as the unseen electric current passes through the visible wires. partakes of the characteristics of both consciousness of the heart (from which it has risen) and of matter (the body with which it is associated). Since the nexus. the world is not perceived. It is named `knot of matter and spirit'. should it not be because of the mind and the body being ignited by consciousness within? Since body consciousness is non-existent in some states. The effulgent light of active-consciousness starts at a point. In sleep[swoon] etc. body too is within the Self instead of thinking the Self is within the body. in sleep.. 7. individuality. AR Natarajan Translation: Vs 5 It is by the diffused light of consciousness that the body functions.the knot. swoon. the body- mind. From another angle it would be more appropriate to say that the consciousness is derived. for it is the source from which all Krishna Bhikshu Translation: 6. it follows that the body is not self-luminous. `bondage'. it becomes a bridge back to consciousness. Since there is no awareness of the world in sleep. Within the body's limit an `I' rises between the body and Self. When there is no cognition of objects then too the separate consciousness. the Self does not rise. when the rays of Consciousness are reflected in the body. even as the Sun does to the world. pass through the gross wires. 49 `ego'. For cutting the knot. `subtle body' and `mind'. Oh child. Electricity and similar forces which are subtle. although the body's existence continues. the path of self-enquiry would be the direct way. the body acts. [*Sat Darshanam v24] Krishna Bhikshu Translation: 5. Vs 7 50 . must have merged within. "* This is a special contribution of Ramana.Ramana explains the nature of this link. Commentary The Self is all pervasive. The ego.

`The Self is the electricity. Vs 11 Because consciousness pervades the entire body. The active consciousness lies in a distinct and separate nadi which is called Sushumna. the mind is the contact switchboard. lights up the entire body just as the sun illuminates the whole world. This channel is therefore also termed as the life giving one and the supreme one. They do not pause to consider whether they are only that. but from it emanates the consciousness of the body in the same way as the sun lights the world. Vs 10 The channel through which consciousness flows is termed `sushumna'. Commentary Two apt analogies have been given by Ramana who explains in these verses and the subsequent three verses the mode of the flow of consciousness from the Heart to different parts of the body. It is also called `atma nadi'. The Sages call the original point 'Hridayam' [The Heart]. then becomes ego-centric and thinks that he or she is the body and that the world is different . Since the entire body is thus permeated by consciousness. the pride of place is for `sushumna' channel because consciousness flows through it to the mind and it is the mind which in turn controls the senses. Variety is perceived and the unity behind that is lost sight of. the unwary come to identify themselves with the body. dynamo. '* The link is through various channels termed `nadis'. Krishna Bhikshu Translation: 11. Each of the forces of the body courses along a special nadi. AR Natarajan Translation: Vs 8 It is because of the spreading of consciousness that one becomes aware of the body. The flow of the rays of the light is inferred from the play of forces in the nadis. while the body is the bulb.The flame of consciousness. Commentary Though each sense organ has its own channel. 51 he has separated himself from `others'. taking hold of a center. regards the body as the Self. The Individual permeates the entire body. unswerving. If one regards oneself as a particular name and form. each hugging its particular channel. This is termed as primal ignorance for it is from this that the rest of the attachments flow. When that light spreads out in the body one gets experiences in the body. one gets attached to the body. nor do they enquire about the source or center of consciousness. and views the world as apart from oneself. The sages say that the center of radiation is the Heart. `para nadi' and `amrita nadi'. The Heart remains in its seat. The forces course the body. 9. Some call it 'Atma Nadi' or and others 'Amrita nadi '. [*Conscious Immortality – Paul Brunton –P81] Krishna Bhikshu Translation: 8. 10. with that light. Vs 9 The flow of consciousness is inferred from play of forces in the channels.

Commentary Ramana now sets out the method for getting rid of this false notion.. has necessarily to fall back on its source. [*Sat Darshanam v25] Vs 13 On such churning of the channels. the churning of the channels takes place. ever amrita. When it is thus deprived of its associates. single. self-enquiry dissociates the `I.. the `I-thought'. dissipation ends.. Vs 12 When the discriminating one becomes detached and. * Then there is a churning and the life force which was disturbed throughout the body becomes centered in the supreme channel only... the self gets separated from them and shines forth by clinging to the supreme channel. It gets merged there and shines as `That'. is bound to last only as long as one does not enquire undistractedly..mindedly enquires. 12.. When the discerning one renounces egotism and the 'I am the body' idea and carries on one pointed enquiry into the Self. in the Ramana-path the enquiry about the self takes place through two attention focusing devices `wherefrom does this `I' arise?' and `what is the truth about the I?'. But once enquiry is afoot about the assumption and one searches for the true import of `I' then the ego which cannot bear the searchlight of enquiry takes to its heels. Sri Kapali Sastri in his commentary refers 52 to the churning of the sea of milk in the Puranas which produced the drink of immortality.This movement of the force separates the Self from the other nadis and the Self then gets confined to the Amrita Nadi alone and shines with a clear light.thought' from other thoughts and establishes the link with the eternal.from himself or herself. Commentary When the spirit of enquiry is absent the `I-thought' is mixed up with a host of other thoughts. AR Natarajan Translation: Vs 11 Because consciousness pervades the entire body. the consciousness. giving up the idea that one is the body. 13. the movement of life-force starts in the nadis.. the ego.. It may be noted that Ramana has stressed that it happens only on single-minded self-enquiry.. On a properly directed self-enquiry the link with other varied thoughts is cut. one gets attached to the body. He says that in like manner .. of limiting oneself to a particular name and form. and views the world as apart from oneself. regards the body as the Self.. The wrong notion about oneself.. and the mind is gathered together at its root.

nothing else shines forth except the Self. ** The `knot' which is cut is the nexus between matter . He is aware of the Self as clearly as the ignorant one is of his body. through self-enquiry. as ignorant. the individual. But it does not distract their awareness of the throb of the Heart. and not only within.liberated Self. even then it does not appear as different from the Self. This means that for the wise the barrier of space is also cut. Why? This is because it is all pervasive.cansucceedinthis. In that light. Only the one whose latent tendencies have been burnt in the fire of knowledge. Commentary These three verses deal with the state of one who has. Once knowledge dawns. Vs 15 Even though the Vs 16 objects are near they are not seen as separate. Thereafteralldualityceases. complete'. As a consequence of the single-minded enquiry. through practice of repeated dips into the Heart by vigilant inward search. one is said to have severed the knot {Granthi bheda occurs].the Heart. Thereafter. and everywhere. stays in the channel linking the `sahasrara' with the Heart. A bodily location has been indicated for the Heart. if anything else is seen. When the very bright light of that active-consciousness shines in the Amrita Nadi alone. The Enlightened one knows the Self as vividly as the ignorant one perceives his body etc. without and everywhere. then `Self alone shines'. and consciousness . When Atma alone shines.the body. *Once the limitation of particular name and form is broken the fullness of existence is felt and is never lost sight of. succeeded in reaching the Self. consciousness is seen everywhere. AR Natarajan Translation: Vs 14 When consciousness stays in the supreme channel only. 53 Is there objective awareness for the wise? Yes. 16. within and without. within. The manifold forms have lost their power to deceive. as name and form would for the ignorant. functioning hitherto through different nadis. The one to whom the Self alone shines. For such a one the formless source of the seen is real. For this the mind has to be silent. shine to the body. not only that of time. instead of functioning through the . has cut the knot. 15. It envelops the entire universe and nothing can exist apart from it. So long as one has wrongly identified himself with the body such indication is necessary and helpful for spiritual practice. Krishna Bhikshu Translation: 14.

thebondoftheNadisandtwo. Vs 19 The body of one who abides in the Self through self-enquiry is resplendent just as a heated iron-ball appears as a ball of fire.egotism. then the link with the body is cut and one abides as the Self. The iron-ball by itself is lifeless but when heated properly. ones life would be Heartbased. Vs 18 When the mind is withdrawn from other channels and is in the supreme channel alone. The body too acquires a special luster.**Ibid v18] Krishna Bhikshu Translation: 17. though subtle. The perceiver. this body heated in the fire of Self Enquiry becomes as one permeated by the Self.self-enquiry. 18. To bring home the point Ramana gives an analogy. As a ball of iron heated to a high degree appears as a ball of fire. For. Commentary In verses 9 & 10 it was seen that each sense organ is connected to the Heart through its own channel. no perception is possible. sees the entire gross world. one. Unless the light of the mind functions. 19. one of the channels. The Self even though subtle. and as long as it remains heated.the mind. This verse (17) refers to the state prior to the cutting of the knot. Action would be perfect. Thisemphasizes its importance. sees the entire gross world through the channels. It is significant to note that Ramana refers eveninthisversetothemeansbywhichthegoalisreached. AR Natarajan Translation: Vs 17 The Knot is two-fold. When the light withdraws from all other Nadis and remains in one Nadi alone. Therearetwoknots.reflected light of consciousness .namely. The perceiver's mind uses these channels and the whole sensory world is felt. being tied up in the Nadis. and the other of mental attachment. Commentary The idea set out in vs14 &15 is reiterated. Commentary 54 The body of the wise is the temple of God. Krishna Bhikshu Translation: . the consciousness of the Self permeates every pore of their body. it will appear like the fire which heated it. [*Ibid v16. the knot[between awareness and the body] is cut asunder and then the light abides as the Self. before self-enquiry has fructified and enabled the clinging to a single-channel.

karmas [tendencies. 22. actions and their results] etc. Then for the embodied the old tendencies inherent are destroyed. – the total load. He may be suffering but he does not identify himself with it. Not only does the body of such a one shine like a heated ball of iron. 21. One sees the knower too having bodily ailments and so on and infers that the wise are also still caught in this portion of karma. and then that one feels no body . `agami'. There is no sense of doership because there is no body consciousness. * [*Sat Darshanam v38] Here it may be mentioned that karma is three-fold. Ramana however. such activity does not bind in the absence of the idea that it is his action. and therefore will not have the idea that he is an active agent [Karta]. If a person who has three wives dies then none can remain unwidowed. When the fan is switched off the movement does not stop immediately. upon whom karma depends. It is the sense of doership which binds. Then all karma ends. are destroyed for him. The why of it will be evident from these two verses. But the wise person is unaffected by the event. namely the ego. will karma which depends on it alone. He says that it would appear to be so only from the point of view of the onlooker. For. the doer. The momentum of karma stops. Ramana put it in another way too. Once the knot is cut. negates 55 this idea.20. End of Chapter. unwearied search one abides as the Self. If one thinks that one is the doer one must reap the fruits. While it is generally agreed that the balance of old karma and the future karma would be wiped out. AR Natarajan Translation: Vs 20 The latent tendencies of the past pertaining to the body-mind complex are destroyed. Vs 21 It is said that the Commentary It is said that the cutting of the knot ends all doubts and destroys all karma. though one may be involved in activity. `sanchitha'. When the Self does not have the sense of active agency. But this idea ends for him who enquires `who is the doer?' and enters the Heart. karma of such a one is destroyed due to the absence of the sense of doership. No doubts arise since the Self only exists for him. one never again gets entangled. that which has begun to operate in this life. some hold the view that the portion of the karma which has started cannot be warded off. survive?'* He also gives an apt analogy to prove his point. . In that state lie the highest power and the highest peace. `If the agent. and that which we are creating now. he is also freed of all bondage. `prarabdha'. Ramana continues to state what happens when through intelligent. merges in its source and loses its form. As there is none other except the Self doubts do not sprout for him.

the Tenth Chapter. background and other factors.. Professor K. AR Natarajan Translation: Vs 1 This chapter records the conversation between Yoganatha and Maharshi Ramana for conferring joy to Society. Commentary Society comprises of various streams differing on the basis of location. Swaminathan and Sri Visvanatha Swami Translation: 4. Through mind. Bhagavan 3. -------End of Chapter 9. Their cohesive functioning is essential. Oh best of Sadhus. V3 In a society comprising of followers of different ways of life. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. society is like the body and individuals are like the limbs. Yoganatha is therefore keen that society should benefit from the advice of the Maharshi.v 33] Vs 22 The one whose knot is cut can never again become bound. be pleased to explain this for the progressive improvement of Society. consciousness is untrammeled in any manner. `Ramana Gita' album] Professor K. 2.. a member prospers by working for the good of Society like a limb serving its body.’ ON SOCIETY ‘ *** 56 Vs 2 Great Sage. 5.Similarly when the doership is absent. Commentary The Maharshi had transcended the rules and obligations of society and was therefore in a position to advise objectively and courageously. Society is like the body and the members like its limbs. understandably. what is the relation between society and its members ? Lord. the state is. In that state. they are only parts of the whole of the society. **Supplement to Forty Verses. [*Words of Grace-Spiritual Instruction-P61. Chapter 9 concluded. one of supreme peace. ** Doubts end because direct experiential knowledge has taken the place of indirect knowledge based only on scriptural studies. Oh Sanyasin . So. Commentary The mind of such a one is naturally silent since all tendencies which externalize the This state is mind have been destroyed.GRANTHI BHEDA---*** Chapter 10. Swaminathan and Sri Visvanatha Swami Translation: 1. Even so. which will rejoice Society. But how is it supremely powerful as well? This is because it is the ultimate source of everything. We record in this. none of the three forms of karma can survive. one of supreme power and peace. the conversation between Yati Yoganatha and Maharshi Ramana. In a Society consisting of followers of diverse ways of life. as the proper functioning of each limb is necessary for the human body as a whole.. what is the relationship between the individual and society? Please explain for the welfare of the society.’ ON CUTTING THE KNOT .. Oh Great sage. speech and body one should always conduct .

Oh Lord. Among the Wise some extol Peace and others Power. though absolutely essential. is not sufficient. Comment: The Jnani mitigates the world situation through his Presence. Professor K. it is only the peace of the individuals who constitute the society which matters. quietness of mind is a pre-condition. is the better means for promoting the well-being of Society ? 8. Society cannot function unless law and order prevails. Society should be raised through power and then peace should be established. Vs 5 One should serve the interests of the society through body.oneself so as to serve the interests of Society and should also awaken his circle to do likewise. Commentary For purification of the individual. practice. speech and mind and enthuse his circle to do likewise. Swaminathan and Sri Visvanatha Swami Translation: 9. Commentary It may be noted that what is emphasized is actual conduct. `Some praise peace. some others extol power. The spiritual practices necessary for mind's purification are not possible if the mind is disturbed and wandering. Bhagavan: Brotherhood based on a sense of be attained by Human Society as a whole. Oh Great Sage. Vs 6 One should build up ones own inner circle and make it prosper so that it may serve the interests of society and make it prosper also. power for society's progress. Commentary Working for the welfare of ones own group is not for selfish ends but for prosperity of the entire society which is seen to be integral. AR Natarajan Translation: Vs 4 An individual prospers by working for the good of the society like a limb being useful for the body. Professor K. One should build up one's own circle so as to serve the interests of Society and then make it prosper so that Society itself may prosper. what is the Supreme Goal on Earth to be attained by Human Society as a whole ? 10. Power is necessary to sustain order. Society should be raised through Peace and then Power established. Which of these. peace is required. Which is needed for the welfare of the society?' VA 8 Bhagavan replied: For purifying ones own mind. Hence peace is a must for the individual. Maharshi however makes it clear that power. Peace is for purifying one's own mind. Once order is established through power. and not mere preaching. AR Natarajan Translation: Vs 7 Yoganatha asked. Swaminathan and Sri Visvanatha Swami Translation: 57 7. 6. Power for the progress of Society. Equality is the Supreme Goal to .

`Great Sage. Supreme Peace will prevail among mankind and then this entire planet will flourish like a single household. This is the most important verse of this chapter and it visualizes the position as to how the world would be if all are wise.’ON SOCIETY‘ ----- . * It has been explained there that equality does not mean the absence of difference but awareness of the essential unity. Chapter 10 Concluded. Vs 11 Through brotherhood peace and amity will prevail among mankind and the world will flourish like a single household. `RamanaGita' album] Professor K. the Illustrious Ramana. the God who is regarded as peerless among seers of Brahman. I approached the Guru . Swaminathan and Sri Visvanatha Swami Translation: -------End of Chapter 10. pre-eminent among the knowers of Brahman. the most eminent of the Enlightened who always abides in the Self. of equality. when he was alone. [*Ramana Gita Ch1-v16] Vs 12 This conversation between the ascetic Yoganatha and the compassionate Ramana took place on the 15th of August 1917. Commentary In the words `in the human form' we find a hint of the divine vision which the Muni was blessed with. . and the Gracious Maharshi took place on the 15th of August 1917. in human form. This ends Chapter 10. Brotherhood would mean the presence of a feeling of oneness. and sang his praises so as to be blessed with Jnana. on the night of the 16th when he was alone and sang his praise to be blessed with wisdom so hard to attain. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. 12. what is the supreme goal to be attained by entire human society?' Vs 10 58 Bhagavan replied. Ramana has earlier referred to `equality' as the hallmark of the wise. In this chapter the questioner is the Muni himself. The inter-relationship is to be on a feeling of oneness.11. the Great Sage. Commentary The Maharshi has placed before humanity a lofty ideal. Through Brotherhood. who abides always in the Self. AR Natarajan Translation: Vs 9 Yoganatha asked. the Sanyasin. now in human form. That vision set out in the later verses enabled him to have an idea of the true stature of Ramana as Subrahmanya. Professor K. AR Natarajan Translation: Vs 1 & 2 I approached the Guru. The praise in twelve verses which flows mellifluously evidences the pedestal on which the Muni always places Ramana as the world-teacher. This conversation between Yoganatha. Swaminathan and Sri Visvanatha Swami Translation: 1&2 On the night of the 16th. `Brotherhood based on equality is the supreme goal of human society'. the great sage. the illustrious Ramana.. hard to gain..

your state of Being in which all these visible objects appear as mere shadows? 60 6. Oh Lord. his Sad Guru. To those drowning in this terrible samsara. containing. and struggling to . Known as Brahmana Swami. however. But with the death of the body am `I' dead? Is this body `I'? This body is silent and inert. You are the repository of all knowledge even as the ocean is of all waters.’ ON COMPATIBILITY OF JNANA AND SIDDHIS ‘ *** 59 From here to verse 15 . when the original question is recalled . when the original question is recalled .*** Chapter 11. Vs 4 You became very famous by attaining wisdom. cannot attain alone? AR Natarajan Translation: Vs 3 In you alone is found the supreme abidance in the Self and the purest mind. all is known. You are the repository of all wisdom. In you alone are found Supreme Abidance in the Self and the clearest intellect. It will be carried stiff to the burning ground and there burnt and reduced to ashes. as are all the others. at seventeen years we see thee realize Self. clear intelligence alone. Oh far-famed in boyhood itself. as ocean to waters. his Sad Guru. 5. in your seventeenth year. SUPREME ABIDANCE in Self is found in thee oh Sage. Even though Ramana remained silent for several years thereafter. In his seventeenth year while studying in the tenth standard. the deathless spirit untouched by death". his authentic greatness was such that his guidance was sought by earnest seekers of truth. This translation. the Muni poetically sings the glories of the Maharshi. as are all the others. But I feel the full force of my personality and even the sound `I' within myself apart from the body. I have. Who can describe.. tossed hither and thither. 3. Far famed in youth. Ramana had a confrontation with death. "this body is dead.. such a state. hard to get even for Yogis. [*Ramana Maharshi and the Path of Self-Knowledge by Arthur Osborne – P 19] Professor K. is in prose and therefore it cannot recapture completely the beauty of the Muni's Sanskrit. attempted an English versification. said I to myself. Commentary The experience referred to by the Muni is Ramana's death experience. * From then onwards he remained always in the state of steady wisdom. In later years he narrated his experience thus: "Well then". This translation. from fear of dreaded Yama free. A sudden and unaccountable fear of death drove his mind inward to find out what death meant. in boyhood itself. you gained the experience of the Self. just as the ocean is of all waters. is in prose and therefore cannot capture the poetic feeling of the Muni's Sanskrit. akashic. By western reckoning he was sixteen years of age when he became a Sage. inaccessible even to Yogis. his fame spread even when he was hardly out of his teens. Even Yogis. in your seventeenth year. I am therefore. Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . 4. the Muni poetically sings the Glories of the Maharshi .

even stone. nor on top of Venkatachala do you now dwell. I behold you again and again as Subrahmanya. Narada was well versed in scriptural knowledge but could not attain the bliss of Self-abidance. VS9 Once you taught the secret of the science of the Self to Maharshi Narada who served you as a disciple.. you alone are the sovereign refuge. Thou art our Sovereign Refuge. 8. nor in Tirutanni hill.. Lord. the secret buma vidya [knowledge of the ground of Being] to Maharshi Narada. in ancient days. VS8 You are not residing in Swamimalai. the best of Brahmanyas. You dwell now in reality in Arunachala.. In reality you are in Arunachala. The secret of it was learnt by him from Sanatkumara.. one in Ulladu Narpadu and another in Upadesa Saram. There is also an autobiographical . Struggling to swim across this suffering world. is in prose and therefore cannot recapture the beauty of the Muni's Sanskrit. the Muni describes his vision made possible by the opening of the eye of wisdom through divine grace.. 7. in the human form. Compared to thy Flawless Being. through God-given vision. This translation. An attempted versification follows. Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 ...... Which is hither and thither tossed and hurled. As the waves of samsara drown the Soul. All things are like merest shadows. perfect. ========================================================== AR Natarajan Translation: Vs 5 Oh Lord.. AR Natarajan Translation: VS7 61 By the divine vision given to me I see you.. nor on the top of Venkatachala. when the original question is recalled .. He asks `who can understand the state of one who has dissolved his ego and is abiding always in the Self? ** [*Upadesa Saram V15. not in Swamimalai. the foremost among the knowers of Brahman. ** Sat-Darshanam V31] Vs 6 You are the supreme refuge for those tossed about hither and thither immersed in this terrible world and struggling to cross this great sorrow. Commentary . again and again as Subrahmanya. nor in Tiruttani. Professor K. whole.. is it possible to describe your state in which the entire visible world is seen as shadows? Commentary Two verses by Ramana himself. the Muni exuberantly and poetically sings the glories of the Maharshi . One alone. in human form. Chandogya Upanishad refers to the teaching of the science of the Self to Narada by Sanatkumara.* extol the Jnani. who served you as a disciple. you taught. This verse has become a favorite amongst many devotees. his Sad Guru. as are all the others. Oh Brahman. with whom the Muni identifies Ramana. 9.cross this great suffering. Oh Lord.

Sanatkumara and Skanda are only synonyms you. Only the names differ. Once before born as Kumarila. when the original question is recalled . Sanatkumara and Skanda are in reality but synonyms for you. Among doubting Jains in Dravidadesa. Scriptural scribes claim thee as Subrahmanya. the best of Brahmins and re-established the dharma set out in the Vedas. Professor K. Yet peace eluded him till the secret of Self-knowledge through search for the source of thought and sound was revealed to him by Ramana. as Jnanasambandha sent. Vs 12 Once before you were born as Kumarila. is in prose and therefore cannot fully recapture the beauty of the Muni's Sanskrit. to return to his original question. bright Kumarila reborn. when Jains caused confusion in the Dharma. you came down as Jnanasambandha in Dravidadesa and established the path of devotion. the Muni poetically and exuberantly sings the glories of the Maharshi . 12. as are all the others. your descent Did clear the inward path. The muni had performed severe austerities. the chief of Gods. Swaminathan and Sri Visvanatha Swami Translation: The Muni now prepares us . 13. you have removed many doubts raised by Disciples. after his Poem in praise of Bhagavan. you reestablished the Dharma propounded in the Vedas. the chief of Gods. This translation. AR Natarajan Translation: Vs 10 62 Those learned in Vedas say you are Brahmarishi Sanatkumara. Those learned in the Vedas say you are Brahmarshi Sanatkumara. You restored our Dharma. Vs 14 O glorious one! You have once again come back to earth to proclaim knowledge of Brahman obstructed by those satisfied with scriptural learning only. his Sad Guru. not the person. Lord. are Jnana and Siddhis mutually incompatible. 15. Those learned in the Agamas acclaim you as Subrahmanya. * [*Bhagavan and Nayana – P4] Professor K. or is there some relation . While those steeped in Agamas acclaim you as Subrahmanya.touch in this verse. Oh Lord of Munis. Oh Bhagavan. fire flame of Vedic dawn. Vs 13 When there was confusion in dharma you were born in Tamil land as Jnana Sambhanda and established the path of devotion. 11. Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . Vedic Sages praise thee as Sanatkumara. Synonymously all hail thee as Lord Skanda! Best of Brahmins. 10. Versification. repeated sacred syllables times without number and was vastly erudite in the scriptures. the best of Brahmins. Oh glorious One! who guards our Dharma here on Earth From those fixed in scriptural learning's arid dearth. Vs 11 Only the names differ. 16. not the person. May you be pleased to clear this doubt of mine also.

Thus praised and questioned by me. the words themselves are inadequate to communicate. In the Ramana path of self-enquiry. "For those in sahaja stithi tapas ensues throughout his days.enquiry. "One who is Versification Bhagavan Ramana looked at me with his penetrating gaze. Sahaja Stithi is not a state of torpor in which to laze. thought-reading and the like which sometimes occur during serious `spiritual practices'. For. 18. after his Poem in praise of Bhagavan. VERSIFICATION 15 & 16 "LORD. In the end the mind would get destroyed in the process. Ramana would often look intently at the questioner. could survive in the state of wisdom attained through self. Professor K. The spiritual power of the force of Sadguru's experience is conveyed by such a . the use of the mind is exclusively for paying attention to the root `I'-thought. The question would naturally arise as to how powers. " *one established in the innate Self and abiding therein. `Siddhis' or powers like clairvoyance. which are mental. If they could co-exist the further question as to how the two are interrelated would arise. Please remove a doubt of mine. they involve the use of the mind and they externalise it.between the two ? The Muni now prepares us . in the same way as a 63 stick used for stirring the funeral pyre would also be consumed by the fire. to return to his original question. ' AR Natarajan Translation: Vs 17 Thus praised and questioned by me. are in fact `distractions' from the inward movement. Vs 16 Are wisdom and `siddhis'. Bhagavan Ramana looked intently at me and said. AR Natarajan Translation: Vs 15 Master. you have dispelled several doubts of disciples. Bhagavan Ramana looked at me majestically and said: Commentary One of the time honoured modes of directing grace on the disciple is through the eyes of the Guru. For. flow in one who Really Sees?" From the Muni's biography it is noted that he possessed many Siddhis as a consequence of his strenuous Tapas and Yogic Practice -so this question was important for him. remain silent for some time before replying. powers. 17. well established in sahaja sthiti* performs by his very nature inviolable tapas day by day. opposed to each other? Or is there some relationship between them? Commentary This verse refers to powers and their relation to knowledge. CLEARING myriads of doubts of your many devotees. Dispel this question causing me vexation and turmoil Must Jnana and Siddhis part as water doth from oil or may they confluent. There is no sloth in sahaja sthiti. in order that it may have its full impact. Swaminathan and Sri Visvanatha Swami Translation: The Muni has now returned to his original question.

A. It is termed as difficult for it represents the state of freedom beyond the mental states of waking. Intelligence is then sharp like the tip of kusa grass for it is unhampered by attachments. We have a description of it by M. ** In that state silence born of destruction of tendencies reigns supreme. sports as he may dictate. Where is the need for tapas or penance for such a termed effortless. A. is the most difficult austerity. fresh ripeness comes from moment to moment. Swaminathan and Sri Visvanatha Swami Translation The Muni has now returned to his original question 19 Inviolable Tapas is nothing but natural [effortless] abidance in the Self. Hence the adjective `spontaneously'. And effortlessly free. * Ramana has also stated that when sense objects are discarded one abides as a pure flame of knowledge and that this is the natural state. By such incessant Tapas. Hence it is explained that it is not so for one is pure consciousness in that state. when all thought movements cease. In this verse it is affirmed that firm abidance in this state. **Ibid Ch1 v14] Professor K. Such penance is however 64 sense of doership. One firmly settled in the Self. the natural state. an understanding of which would enable one to see those powers in their proper perspective. Versification The Sage's Tapas. By such ripeness siddhis may in course of time come to the Seer and . Piggot. Suddenly I became conscious that Ramana Maharshi's eyes were fixed on me. is to rest in the Natural State. like it is for fire to burn or living beings to breathe. the thought that one is performing tapas. the first Western lady devotee to visit Sri Ramanasramam. To the onlooker the state of the wise would appear inert. `I tried to concentrate my mind. Bhagavan has pointed out to Daivarata that discovering ones own true nature is the paramount duty for those desiring the highest. is absent. attain a peak so great That Siddhis may rise through ripeness of his fate. Commentary Ramana first explains the state of knowledge. dream and deep sleep. it being a state in which there is no movement of thought at all. spontaneously. even a Jnani may sport such powers. Why? Because the one? The penance is natural. It implies firm abidance in the natural state. They seemed literally like burning coals of fire piercing through one!'* [*Mountain Path 1970 M. [*Ramana Gita Ch3 v3.look. AR Natarajan Translation: Vs 19 . if prarabdha lies that way. 20. Piggot] Vs 18 The natural state is free from sloth. One established firmly in it is incessantly performing the most difficult penance.

He will sport such powers only if so fated. there is no incompleteness in his knowledge... when Self-knowledge is intermittent and not steady or permanent. Where is the karma for those who have destroyed triple karmasanchitha. the ripeness being the automatic feature of their state. [*Sat Darshanam v38] While clarifying the doubts of Humphreys. For the onlookers some Jnanis are seen to be performing miracles visibly by making even the dead 65 alive... Because others see the body of the wise person going through experiences similar to theirs they presume he is also subject to fate's domain. and he cannot exercise any power by will.. To think that a Jnani is devoid of power because he does not display it would be ignorance. the exercise of powers by some and not by others is .. The Jnani who abides in the Self is fully ripe. It could only mean that by and reason of their not slipping from the natural state. because he is in fact displaying such powers it could be said that he is doing so by reason of vestiges of his karma which has not exhausted itself. some others are still and motionless like a waveless ocean and do not exercise these powers which they posses in equal measure. Why this difference? Ramana says that it is because of their karma that some Jnanis sport the power. * They were merely channels of divine power.. Commentary The process of ripening in wisdom is usually associated with the stage of spiritual effort or upasana. By such daily penance one is ripe from moment to moment. but Ramana does not subscribe to this.... Since sense of doership is extinct. Ramana points out that great ones like Christ while exercising powers were not conscious that they were doing so. Commentary . * So the question arises as to what does Ramana mean by stating that a `Jnani' exercises powers because he is so fated? This is from the point of the on-lookers not the wise one. The question therefore arises as to how `ripening from moment to moment' can apply to a Jnani. This raises many issues.Natural abidance in the Self alone is difficult penance. such ones are always ripe their perception is total. In his view when one enters the Heart by self-enquiry and cuts out the root of the sense of doership. Similarly though Jnani's mind is dead. Vs 20 Powers come to the seer by such ripeness. then all karma comes to an end. prarabdha and agami? It is true that some schools of thought take the view that such portion of the karma which has begun to bear fruit on birth continues as long as the body lasts.

. Effortless Tapas is termed the sahaja state. Abidance in the Self is the sum-total of all powers. Versification: Just as to the Sage. Versification He seeks nothing else abiding in the Natural State This is the summation of all Powers . The powers too are integral to it. Even while exercising powers they do not regard it as other than the Self.only due to the play of cosmic forces.. 66 (*ie. The Sage although full of power is still like the waveless ocean. but by his very presence. even though he is full of power... Whether the Jnani exercises it or not he is the repository of all power. . Just as to the Sage the world appears as nothing but the Self.. Abiding in his own natural state. It is because of this fact that even though the Jnani has no sankalpa. Commentary The vision of the wise is unitary. All is one Self. The Jnani does save his devotees. so doth the Sage relate. not by thought.. 22. give peace of mind and liberation to ripe souls'. just as the ocean is the repository of all rivers. the Sage though full of Power is the waveless ocean. a specific desire even to help or intervene in the course of events. * The analogy of the ocean is given to indicate the majesty of his state. powers arise through ripeness. AR Natarajan Translation: Vs 21 The wise do not see the world as apart from the Self. not fated to sport powers –v20) Commentary . [*Glimpses – FH Humphreys P 25] Professor K. Swaminathan and Sri Visvanatha Swami Translation 21... [*Mountain Path Jan 1966] Professor K. as soon as a matter is brought to his notice `automatic divine activity' flows from him. even so the ever still as play of siddhis is regarded by him as nothing other than the Self. Ramana explained to a devotee that the very `presence can do wonders. There are no others for them. 24. which is non-existent for him. But it is not so. If his fate does not move in that way of preordained motion. he does not go seeking anything else. Vs 22 The wise one whose fate does not lie that way* remains motionless like a waveless ocean. Swaminathan and Sri Visvanatha Swami Translation 23. If prarabdha does not lie that way. In that state. the Self appears as nothing but the world.Apparently. it is thought. So the sports of Siddhis are as the powers of Self unfurled. the one who is actually seen to be exercising powers is the one having them.

Professor K. Ramana Gita [Translation & Commentary by AR Natarajan] Chapter 11 `On Compatibility of Gnana & Siddhis' Vs 23 Abiding in the natural state he does not go searching in any other path. For a Jnani abides in his Real State of Being which is the plenitude of Power and all round perfection". is Self-abidance and that all others are comparable only to dreams. events and things. siddhi. Ramana is emphatic that the only true power. `The other miracles are like dreams which last till waking'. Swaminathan and Sri Visvanatha Swami Translation 25. The possession of these powers does not make for a happier life. whereas the one who exercises powers not only deludes others but in the end is caught up in it as well. expect to attain all 67 supernatural powers. the miracle.Effortless Tapas is termed as Samahdi Sahaja. This reminds one of the story of a lame man who said. nor does it bring about an attitudinal change in dealing with persons. A man who abides steadily in his own natural state becomes an heir to all power and the necessity for seeking powers elsewhere would not arise at all. impelled by momentum of karma. This ends Chapter 11. he himself is not caught in the illusion. One firmly established in the Self. or imperceptibly but surely by his very presence. For him there is no need of solitude. They know nothing who think that Jnana is devoid of Power. though surrounded by many. . They come naturally for the Jnani is omnipotent . **Supplement to Forty Verses-Collected works pg122 v15] Vs 24 Effortless penance is termed the natural state. as far greater power can be had by holding on to the Self. These are the words of wisdom from Bhagavan Ramana. AR Natarajan Translation: Vs 25 Even though surrounded by many. A search for them deflects one from the search for the SELF. clairvoyance. performs awe-inspiring Tapas. Ramana laughs at the attitude of "those madmen who without realizing the power which animates them. Commentary The powers which dazzle the mind. 26. clairaudience etc. one who is always established in the Self is . Self-abidance is the sum –total of all powers. Commentary All powers seek the one who does not slip out from the state of wisdom. * When one understands the true nature of the mind through self-enquiry. what can the enemy do?'"** [*Sat-Darshanam V35. whether he shows the powers openly. It is considered that powers arise from the ripeness born of abidance in the natural state. he wakes up from the dream that mental powers are worth seeking. involve the use of the mind. `If I am supported on my feet. Ramana would remark humorously that while the magician deludes others.

On the nineteenth day. By what special attribute then is A Jnani superior to the ignorant one? oh Lord. one observes the triad. He is always in solitude. . and the act of seeing. great among the learned. 3. is all powerful too. All powers come of their own accord to him without him having to seek them. AR Natarajan Translation: Vs 1 On the 19th. Oh Bhagavan. It is only for the practitioner. eminent among the learned. subject object and cognition. For the Knower abides in the Self which is the source of all power and fullness of Being. questioned Guru Ramana. Vs 26 Those who consider that wisdom is devoid of power are ignorant. In the case of sahaja samadhi or natural abidance in the Self. Kapali of the Bharadwaja lineage. The wise are always alone though surrounded by a crowd. Those who come into the orbit of his powerful presence reap the fruits in material prosperity. for. may you be pleased to clear this doubt of mine. `RamanaGita' album] Om Namo Bhagavate Sri Ramanaya Professor K. Commentary 68 Ramana is quite emphatic that the Jnani. by his apparent inactivity. and in escaping the bondage to karma. Vs 3 Then by what special characteristic is the wise one greater than the ignorant? Please clarify this doubt of mine. the one in quest of truth. seen. in quickened search for truth. and favorable environment are needed. there is awareness of the outer world but that object-awareness does not distract or deflect one's abidance in the Self. Swaminathan and Sri Visvanatha Swami Translation 1. the mind is pure and sunk in the source. the seer. There is no need for solitude for him. Vs 2 In the daily life of both the wise and the ignorant. he taps the source of all power. one observes the triad. the high-minded Bharadwaja Kapali. The one in that state neither seeks company nor shuns it. the wise one. Self. questioned guru Ramana. Commentary In nirvikalpa samadhi there is no outer consciousness while reveling in the Self. Chapter 11 concluded. *The Fundamental Powers originating from Brahman or the Self. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. One should not be taken in by appearances. Since the wise one is Consciousness itself.performing inviolable penance. Kapali: 2. in the every-day life of both the Jnani and the ignorant.recollectedness would always be there like sruthi or music and all action would be done in that current. that withdrawal or solitude.

`RamanaGita' folder] Professor K. the Object and the cognition also do not appear different from the Self. for all outward purposes. questioned Guru Ramana.. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day.a . Commentary For one whose Self-abidance is steady. The subject. as one integral whole. or the ego. object and act of cognition exist. 4. For one to whom. Even in this seeming ignorance. there is no difference. the high-minded Bharadwaja Kapali. great among the learned. The objects and the cognition too are different from the Self. The confusion arises because. For the onlooker it would appear prima-facie that for the wise also the triad... -------End of Chapter 11. There is no loss of body consciousness. Vs 5 For those attached to the body the subject is different from the Self. Commentary He difference in the outlook of the wise and the ignorant is clearly explained. The triads do not. 5. the vision is unitary. caught in the seeming difference considers himself as separate. subject. the Jnani perceives the essential Unity. AR Natarajan Translation: Vs 4 For the one for whom the subject is not different from the Self. the object and the cognition also do not appear different from the Self. the Object and the cognition too appear different from the Self. therefore. The wise would see the form. There are no walls separating them from `others' due to their perception of oneness. Similarly they would be aware of thought waves and also of the Self on which the movement takes place. the foam and the waves. If there is awareness of the body. the wise one cognises the world. Bhagavan. the individual consciousness. is not there. The separate perceiver-`I'-individual. the mind. The differences in the perceptions are explained by Ramana in the subsequent three verses.Commentary It is true that the hall-mark of the wise is their equal vision. The subject-seer. . and also the water in the ocean. 6. is regarded as an independent entity. the Subject is different from the Self. ‘ON COMPATIBILITY OF JNANA AND SIDDHIS‘ ----*** Chapter 12.. So long as the seer. is merged in the Self. exist. then the question would arise as to how his perception is different from that of the ignorant person who functions with `body-I am' idea. and the objects are seen as movements arising from the Self and subsiding in it. For one to whom the Subject is not different from the Self. owing to attachment. In the sahaja or natural state. The ignorant one.’ ON SAKTI ‘ *** 69 ===== [Note: The Sanskrit version of Ch12 in Sri Ramana's handwriting has been uploaded to `Photo' file.

separate source of consciousness. The difference therefore. lies in the angles of vision. In movement. Bhagavan. Child. But the Reality on which the movement is based never moves. or is it powerless? Commentary The Self is limitless. This divisive outlook is in direct contrast to the unitary perception Professor K. Commentary The mere fact that the Jnani. The ignorant caught up in variety considers himself as separate. The term Shakti has been translated as `Power' in all the verses. the Self. It is only through steady self-enquiry that the mind merges in its source. questioned Guru Ramana. Bhagavan: Child. the unmoving substratum of all change. Kapali: That Divine Sakti of which the Vedantins speak.* [*Sat-Darshanam v18] separates. is it dynamic or static ? 10. the Self. Vs 8 Child. great among the learned. everything else is seen as apart from oneself. the high-minded Bharadwaja Kapali. The ignorant person makes the initial mistake of identification with a particular name and form and so long as this identification is not cut at its root through self. in action alone one sees the expression of power. great among the learned. The mind divides and of the wise. 7. is it endowed with Sakti or devoid of Sakti ? Bhagavan: 8.enquiry. dualistic vision alone will result. Commentary 71 Vedic texts proclaim that `the Self is everything' and that `Brahman is all'. Does it mean that the unmoving one. the essential unity is perceived by the wise. and not the underlying unity. This springs as an attachment to the body or identification with a particular name and form. variety. that Being. it is only because of the movement of Sakti that the worlds come into Being. He is always aware of his true nature. on which the triads appear. in which these differences of triads appear. On the nineteenth day. AR Natarajan Translation: Vs 7 Lord. would be seen. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. wherein these differences of triads appear is said to be All Powerful by those who know Vedanta. of the totality of consciousness. 9. Till such time as the mind has not subsided in its source. is it endowed with Shakti. questioned Guru Ramana. is devoid of power? Such doubts arise. Vs 6 70 Even in the difference. that Being. Ramana . is aware of the body and the world does not mean that his perception is the same as that of the ignorant. the wise one. Power. the Self. Kapali: Lord. the Self on which these differences of triads appear is said to be the repository of all power by those versed in Vedanta. the high-minded Bharadwaja Kapali.

dependent is firm. The seeming difference between Iswara and Sakti arises from dualistic vision. Communication of knowledge can really be done in silence only'. God. Commentary The ground. are all only the one'.. Ramana had earlier clarified to Ganapati Muni that those who think that the wise are powerless are ignorant. Oh best of men. which though static is all powerful. referred to by those learned in Vedanta. Iswara. * [*Sat-Darshanam v9] Professor K. is not apart from the unmanifest. the learned term indefinable Maya. Ramana points out that `the seer. the high-minded Bharadwaja Kapali. the unmoving principle is also the movement. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. is itself unmoving. . Ramana has explained earlier to the Muni the mechanics of it. though always reveling in the Self is the cause of creation.too proclaims that `Brahman alone shines as the Atman' in the heart. the manifestation. In movement one obviously perceives power. ** The question of Self being powerless cannot arise. questioned Guru Ramana. the seen. Shakti. `How do you know that I am not doing it?. [*Ramana Gita Ch2 v18.* Body and mind are both only matter ignited by the energy source within. [*Maharshi's Gospel Pg16] Vs 10 It is because of movement of power that the world comes into being. great among the learned. 12. the Self. The movement appears as if Real to the Subject. Bhagavan: 11. The movement of Sakti which is based on the immovable Reality and which is the cause of the world. God and His power though seen as the base and movement are really one like fire and its power to burn. 13. on which it is Just as movement of pictures of a film can be seen only if there is a firm screen. In Reality there is no movement in Being. the screen on which it is projected & the light.* Ramana would point out that the `influence of the Jnani steals into you in silence'. In fact the static aspect of power and the dynamic are non-separate. is it dynamic or static? Commentary The all powerful God is the ground. Self. Obviously. Again. But can it be said that the ground too is powerful. The real force is within as the Self. **Ibid Ch9 vs6 &10] Vs 9 The power of God. Not knowing the potency of Ramana's silent power some would ask why he should not preach the truth to the people at large/ Maharshi's reply is the apposite. the activity which causes the appearance of the world to the seer is not possible unless the base. The manifest aspect of reality. even though devoid of movement or action? Movements or actions become powerful because of it. the all pervasiveness of the Self itself is evidence of its omnipotence. preservation and destruction.

Actually there is no movement of the Self. As explained by Ramana earlier in this chapter the first mistake is to regard the subject as separate from the Self. Maya is indefinable because the movement seen apart from the reality. Commentary This is the illusion. great among the learned. the substratum. this activity of Iswara which is the cause of this vast Universe. the knot of ignorance has to be cut by vigilant self-enquiry centered on the true import of individuality. `Who am I'? and `whence am I'?. The origin of this movement said to be without a beginning. is it Eternal or not? Please enlighten me. questioned Guru Ramana. Professor K. forgetting the source the individual looks at everything divisively. Commentary The much bandied word `Maya' or `illusion' is used in this verse. Then the further mistake. Kapali: 14. The idea of movement is superimposed on the unmoving. . When the mind is impure and externalised it is unaware of its link with its conscious source. Then. would follow. the immovable and the superimposition will be seen integrally. is illusory. When one enquires into the nature of the mind. 15. Bhagavan. Maya's veil is in reality only the veil of thought. then gradually the veil would be torn and the truth would be revealed. the Self. If the mind is merged into its source the two become one. of considering the movements of this separate subject as the movements of the Self itself. Bhagavan: Though the Supreme moves because of His own Supreme Sakti. AR Natarajan Translation: Vs 11 The movement on the immovable which is the cause of this world is termed by the learned as the indescribable illusion. cannot be understood when one is in the state of ignorance. For this. employing the twin weapons in the Ramana-armoury. the two become One. Vs 12 The movement is taken to be real by the subject. and searches within for the source. In the state of knowledge. If the ego is merged in the source by conscious effort then oneness of perception is restored and wholeness of existence is felt. It is under the illusion that its power is independent. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Vs 13 Iswara and His power are seen as separate because of dualistic vision. the high-minded Bharadwaja Kapali. He is in Reality unmoving. Commentary Dualistic vision arises when ego rises on waking or in dream.72 If the vision is withdrawn into the Source. 73 Only the Sage can understand this profound mystery.

the truth would be revealed. stability and movement. questioned Guru Ramana. can only be aspects of it. great among the learned. 17. Everything. implies some activity. AR Natarajan Translation: Vs 17 Activity comes under two categories. actually it is unmoving.. Since doubts would continue to arise. Here he reiterates this proposition and puts a stop to the argument. 74 The word 'abhoot' [has become] implies some kind of activity. Everything seen is created by the Supreme person through His own power. [all this] refers to the many [seen] during dualistic vision. eternal? Please clarify. Vs 18 The word `Sarvam'. has become . Once a person learns to abide in the natural state. '* [*Upadesa Saram verse 22] Professor K. Can it be said that his activity too is eternal? Vs 15 Though movement is caused by the Supreme's inherent power. Ramana states that it is a secret known only to sages. is the activity of God. Movement by itself is activity and activity is called Sakti. Movement itself being illusory the whole explanation relating to Iswara and His powers is from the relative point of view. Ramana brings out the same idea in his Upadesa Saram where he points out `Is there another consciousness to light Existence? Existence itself is the consciousness from which the `I' arises. Bhagavan:. Activity is of two kinds: pravritti [manifestation] and nivritti [withdrawal] The Vedic text "where all this has become Atman itself". AR Natarajan Translation: Vs 14 Kapali said. manifestation and subsidence.. the high-minded Bharadwaja Kapali.. Commentary ..16. the Supreme. Vs 16 Only movement is activity and it is termed `Power'. Commentary The creator and His power being one the entire creation is the manifestation of his own power since nothing exists outside the one. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Bhagavan. The Supreme Person through his Sakti created all that we see. 18. Thus the word 'sarvam'. The specific expression 'Atman itself' implies that the multitude of diverse things born of it must in the end be withdrawn into the Atman. refers to nivritti. This is a secret known only to sages. The Vedic text `When all has become the Self' refers to subsidence. which is the cause of this vast world. refers to the many seen during dualistic vision... Commentary In verse twelve Ramana has already explained that in Reality there is no movement. 19. .. The doubt is raised because God is eternal.. `all this'.. The `abhoot'.

It is the Self which lights the mind and the world and envelops all creation. The rising of the ego and its subsidence would evidence the fact that it has a conscious source within the Self. Hence though the forms are many the substance. vyapara [Activity] and asraya [Ground]. Vs 19 The expression `Self itself' implies that the variety must in the end subside into the Self. Because Being is itself everything. AR Natarajan Translation: Vs 20 Awareness of Self is not possible without power. they arise and subside in one reality. It would persist till the illusion that the subject is separate from the Self lasts. through power? When through self-enquiry the mind is pushed within. 21. 22. the essence. a separate permanent existence. and dissolution of the universe is vyapara [Activity] Oh best of men. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. it depends on nothing else.. Professor K. without Sakti. Commentary . be seen to be temporary. The dualistic view persists until such time as the nature of the ego. asraya [Ground] is nothing other than Being. Power has two aspectsactivity and ground. he alone knows. the one be the many? The answer is that it would be so when the dualistic vision prevails. Bhagavan:. Self. the inner journey linking one with consciousness. In fact however. If the multitude were independent of the `Self' – they would have independent reality.Commentary How can the Real. . and its source are understood. Oh best of men. Commentary Movement cannot be perceived without a stationary base. one becomes aware of the sparkle of the Self as `I'-`I' within the Heart. How is the opposite also true? How is it possible to apprehend the ground through movement. The learned say that work such as the creation. Those who are pursuing the method of self-enquiry are familiar with the daily birth of the `I'-thought. The movement referred to must therefore be understood as diving within. therefore. Vs 21 The learned say that work such as creation of the universe is movement. 75 He who understands Sakti as both Activity and Ground . the high-minded Bharadwaja Kapali. of the mind. great among the learned.. on waking. and its daily death when sleep overtakes. is only the Self. The existence of the many would. sustenance. questioned Guru Ramana.. 20. Sakti has two names. or individuality. Being is not apprehended.

This is termed activity. this activity merges. Vs 22 Self is not dependent on anything else because of its universality. ============================================================= 76 AR Natarajan Translation: Vs 23 Diversity in Reality would not arise in the absence of movement.Commentary Creation includes the sustenance and dissolution of the world also. Commentary The triad are he seer. Vs 25 All this activity is not possible without `Shakti'. questioned Guru Ramana. In this verse Ramana again stresses the integral nature of God. What happens is only a lulling of activity for the time being and not destruction. as it were. object and cognition]. `the eye complete and limitless'*. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Bhagavan:. [*Sat Darshanam v3] Professor K. 23. the manifest and unmanifest. how can there be movement unless sustained by consciousness? Vs 24 If in course of time the great dissolution of the universe should take place. the high-minded Bharadwaja Kapali. the seen and the act of seeing. if satta [Nature of being] be other than Sakti. 25. Commentary Once again the interlaced nature of power and the ground are emphasized. Commentary What is referred to here is the `Mahapralaya'. He who understands it to be Commentary The both movement and ground alone knows. It will sprout again when the new cycle of creation starts. neither creation nor cognition consisting of the triad [subject. The mind's consciousness. Diverse forms for underlying reality can arise only if there is movement of thought away from the stillness of existence. It is selfluminous and the source of luminosity of all creation. The mind's source is clearly indicated to be the Self by Ramana in Upadesa Saram. Earlier the Vedic text that Self itself has become everything has been explained. The base of all the three is only the Self. consisting of the triad. into Being without any difference. this activity subsides into the one. the great dissolution of the universe should occur. If. the Self. In the activity there can be no diversity for SAT [Being]. `Power'. great among the learned. 24. ground is only the The Self itself is the subject. neither the world nor the awareness of it. Without Sakti none of this activity can ever be. . in course of time. then no activity can ever rise. The movement cannot exist apart from Reality. Again.

Professor K. 30. Hence it is said that neither the world nor the mind can exist without power. AR Natarajan Translation: Vs 26 77 The one transcendent power is known by two names. Bhagavan:. Commentary `The reality is only one – the learned call it by different names'. it is termed ground or activity with reference to the function. and Activity. the Self. in which Truth is apprehended. because it is the ground. The world has no independent existence of its own. by others Being. The mind projects the world and sees it. Professor K. The one transcendent Sakti is known by two names. the high-minded Bharadwaja Kapali. Supreme Reality is by some called Sakti. because of the work of creation. great among the learned. There are two ways. knowledge of Being can be had in two ways. or by experiencing it as such. when it arises from proper understanding of the . Being as Ground. 29. as `Self' by other learned ones and by yet others as a `Person'. unchanging eternal source and the movement. that is indirectly through its attributes [characteristics] or directly by being One with it. Reality is only one and. AR Natarajan Translation: Vs 29 Truth is apprehended in two ways. It is defined in terms of its characteristics. one has to point out that there is one supreme reality as the base. Vs 27 To those who regard movement alone as the mark of power. Vs 28 The one supreme Reality is termed as `Shakti' by some. 28. Best of men. the unmoving. great among the learned. by others Brahman and by still others Person. and Power.its power. to those who consider movement alone to be the mark of Sakti. is the reflected power of the Self. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. By indication it is spoken of as Real and it is experienced as Reality Commentary Knowledge about reality is indirect. one has to point out that there exists some Supreme reality as the Ground. the power being that of the Self. 27. by indication and in reality. Then there should be two realities. Thus. And it is directly experienced as Reality. because of the work of Creation. questioned Guru Ramana. as explained in the earlier verse. 26. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Commentary Ramana points out the fallacy of thinking that the activity alone is power. questioned Guru Ramana. That sole. the high-minded Bharadwaja Kapali. child. Bhagavan:. through its activity.

Bhagavan: 31. great among the learned. the high-minded Bharadwaja Kapali. one gets firmly established in the Self. According to him. my child. Elsewhere too Ramana emphasizes this. 33. Commentary By understanding through activity the Ramana brings one back to his teaching that the search for the source of the one for whom the activity exists leads one back to the Self. Being is said to be the Ground . namely activity it is eternally active. `to enquire silently and deeply as to the source of the mind. by understanding through activity the Source of activity. questioned Guru Ramana. The two are inseparable.*~*Sat-Darshanam v9] Vs 32 Self goes with attribute and vice-versa. and movement or. source of activity. is one of identity. or by being with it. The relation between the two. Professor K. Vs 30 Self-awareness can be had in two ways. search for the source of `I' dissolves it. 78 Commentary Self has two characteristics. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. The asraya ie. selfenquiry is the enquiry `wherefrom does this `I'-thought arise*. one gets firmly established in the Ground. "*~* Quest for the source is the activity which leads one back to the Self and merges one there. activity. awareness of the Self could be in one of two ways. find out with keen intellect whence this `I'. Comment: It is interesting to note that the use of this term 'Ground' is one often used by Meister Eckhart. ground. And attributes go with being. it is said. "The `I' does not rise in the real state. scriptures through guru's guidance. Commentary 79 Reference could be made to earlier verses 24 & 25 wherein it has been pointed out that activity goes on in time without let and is possible only because of the power of . As Being is apprehended only by its attribute. Being goes with attributes. It can be experienced directly inwardly by abiding in it and outwardly by perceiving that everything is the Self. Logically. [*Upadesa-Saram v19. `when the source is searched for the ego gets merged in it'**. and activity its attribute. the mind and world. the `I' alone is self-enquiry'.When one abides in the natural state the experience is direct `aparoksha'. **RamanaGita ch7vs4-5. Vs 33 Since the Self is known only by its attribute. through its activity or experiencing it as such by its attributes. 32. AR Natarajan Translation: Vs 31 It is said that Self is the ground and activity is its attribute. a Non-Dual Christian. it is eternally active. when the `I' rises all rise.

How can you say that activity is eternal?' ramana replied `Every moment there is creation. The eternal nature of activity has been explained to Kapali Sastri who queried. It is called a `leela'. The creator is not apart from His creation and is the consciousness. activity is not different from the ground. His Shakti. imaginary? It is because it springs from the thought that the subject is separate from the Self. 35. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. is unaware of its essential strength and its link with consciousness. Why does Ramana call the idea. the Science of Brahman and the Scripture of Yoga composed by Ramana's disciple Vasishta Ganapati. It is for this reason that Isavasya Upanishad declares that Iswara pervades the entire universe. Professor K. a sport of His powers. Bhagavan: 34. The thought that they are different would be conjectural. The individual's creation . Iswara. if you see. every moment destruction. that the two are different. great among the learned. but in Reality the Self is only one. Commentary Having stated in the preceding verse that Self is seen to be eternally active. The false knowledge ends when through properly directed enquiry the doership idea is uprooted. Ramana brings one back to the proposition which he has repeatedly emphasized in this chapter. is an idea of God only. imagining itself to be different from the Self. questioned Guru Ramana. The difference between the idea of creation and that of the individual is that the Creator is omniscient and omnipotent.the Self. that it is the characteristics activity & stillness which seem to give an appearance of difference. indeed all this knowledge of difference is but imaginary. Therefore it is only the manifest aspect of Self which is known. Being alone remains. `Worlds are created and they perish. are limitless. Vs 35 The creation termed the sport of power. Both are movement and that is eternal'. His intelligence is unfettered by attachments. This ends Chapter 12 from the Ramana Gita. AR Natarajan Translation Vs 34 If one understands properly. the high-minded Bharadwaja Kapali. If the idea is transcended the Self remains. Activity is not other than Being. Since this goes on always it could be said the Self is eternally active. the substratum of everything. This creation called the sport of Sakti is only an idea of Iswara. Commentary The multifarious creation is born of the eternal activity of God. The ego. namely. If the idea is transcended. and His powers 80 is the product of a mind which is dissipated by attachments and the limitations of inadequate power are superimposed on it. There is no absolute creation and absolute.

holding the great discipline of knowledge lauded by Brahma and other Gods. one of the questions raised was to become of direct relevance when the Maharshi's mother Azhagammal was absorbed in the Self a few years later. For.2. that of the individual is warped & limited. submitted two questions through me to Ramana. Ramana reverts to his basic teaching that the world and mind exist so long as mind's nature is not understood.Visalakshi of unblemished limbs. 2. 3. married into Vasishta lineage. ‘ON SAKTI ‘ ----*** Chapter 13.’ On The Equality of Women for Sannyasa ‘ *** 81 *Line of the Upanashadic Sage Atreya.3. In this verse the adjective `friend of universe' seems to be used for Ramana because his replies are relevant to everyone for all time..In the second half of the verse. [*Upadesa-Saram v24] [Sanskrit version in Ramana's handwriting can be seen in `Photo' file. benefactor of the world. **A tradition of Tantra Shastra bequeathed by Female Gurus. the to an end. AR Natarajan Translation Vs 1. mother of brave Mahadeva. all conceptualization would cease. differences which exist between God & individual would come The difference was one of form and intelligence*. `RamanaGita album'] CHAPTER 13. If by search for its source the mind merges in the source. Commentary This chapter is important and is of prophetic value.. then all ideation. \again. 1. Unwavering in the austerity of service to people. If this happens. the first and foremost preceptor of the Vidya of Goddess Tara** in the South of the Vindhyas. God's intelligence is complete. knower of Brahman. . devoted to the welfare of the world and the practice of the great `Sri Vidya' praised by sabes. mother of Mahadeva of resolute mind. dear to me. an ideal wife. put through my mouth.. & 4 Light of the moon of Atreyas. drawn towards God Knowledge. an exemplar of women. famous as companion in my austerities. approached the Sage Ramana. with two questions . my friend in tapas. the Self..4 Translation Sri Kapal Sastriar Here the wife of the Muni is the questioner. All that would remain is the one true seer.V. the individual's a particular name and form. It must be remembered that Ramana's replies concerning woman's status in essential spiritual matters were given in the early part of the century when co-status for women was not generally accepted. Ganapati introduces her first in four poetic verses. the sage and friend of the universe. Visalakshi of great fame. the individual for whom conceptualization exists would cease to exist. 1-4 Like moon-light to the family of Atris* the daughter in law to the House of Vashistas. the first guru south of Vindyas in `Tara Vidya'. God's form is the universe in all its variety. But once the import of the true `I' is apprehended these differences are lost and the one essence remains. -------End of Chapter 12.

renouncing family life. For one liberated even when alive. the one liberated while in the body. Grihasta.V. but have a validity for all.knowledge and who are therefore keen on overcoming all obstacles on its path. Vanaprasta and Sanyasa – the life of a celibate. having heard this couple of questions. is because at the tender age of ten he became a full recipient of the grace of the Maharshi for the steadfast pursuit of self-enquiry. The question itself refers only to earnest seekers solely concerned with Self. knowing the essential meaning of all the Shastras. [Note: Sanskrit version of Ch13 in Sri Ramana's handwriting is in `Photo' file. is the questioner. for a `Jivan Mukta'. based on direct experience of Truth are not only a gospel for his devotees. The doubt raised is whether this rule is equally applicable to a liberated woman as well. do scriptures permit their renouncing the home and becoming renunciates? Commentary The Hindu scriptures divide the stages of life into four. However. making him an heir to Self-knowledge. Bhagavan. `RamanaGita' album] CHAPTER 13. For women mature in Sadhana. The doubt is therefore expressed as to whether renunciation of home is permissible for women too. householder. has it the approval of the Shastras? 6. the loftiest amongst the Seers. sheds her body. if her body drops. take to Sannyasa. because of his 82 steady wisdom was in a position to interpret the ethical code of conduct. . what would be the right thing to do. stationed in the Self. Sankaranarayanan. forest dweller and renunciate. because of obstacles. Elaborate methods have been prescribed by seers like Tirumular for the manner in which it should be done. Translation by Sri Kapali Sastriar {Sanskrit] English rendering by S. cremation or burial? Commentary Ordinarily. Vs 6 If a woman liberated while alive. and not for women. Sanyasa has been generally understood to be permitted for men only. cremation is regarded as proper on death. what is the proper thing to do afterwards-cremation or internment? AR Natarajan Translation Vs 5 If obstacles to Self-abidance arise for women.These verses evidence the respect in which the Muni held his wife Vislakshi. ] 5. Sannyasa is not blameworthy as the prohibition has been withdrawn. 8. 7. Ganapati has introduced her already in four poetic verses. pronounced his decision. Brahmacharya. Maharshi. If women. In his Sanskrit commentary Sri Kapali Sastri mentions that the praise given to the Muni's son Mahadeva. Visalakshi. living in their own true form. 5&6 Translation by Sri Kapali Sastriar [author of Sat-Darshana Bhashya -'K'] [Here the wife of the Muni. His words. it is said that the body should be interred sitting in a yogic posture.

Hence in the reply Maharshi refers to `ripeness' as a pre-condition. Life has a dual purpose. both are at par. the knower of the essence of scriptures. therefore a fit person to learn from. Bhagavan: 9. AR Natarajan Translation Vs 9 In liberation and Self-knowledge there is no difference between men and women. The only qualification for renunciation of home. this matter was declared about the woman of knowledge by the Sage. Sankaranarayanan. The body of a woman liberated while alive is not to be cremated as it is a temple of God. a woman also liberated when alive should not be consigned to flames. (vs5. observance of a correct ethical code. It is important to note that the Muni uses the expression `decisions' and not `replies'. Such mere change in environment and status is not what is required. equally applicable to men and women. Ramana Maharshi. day. Vs 8 Since scriptures do not prohibit it. Her body is verily a temple of God. men are not superior to women. 83 Translation by Sri Kapali Sastriar {Sanskrit] English rendering by S. The regulation and codes of conduct are applicable within the karmic framework and cannot bind ripe souls who have transcended its limitations. neither male nor female. Commentary It is said that one should learn the scriptures at the feet of the Guru. All the blame that is attached to the burning of the body of a liberated man is equally applicable to the burning of the body of a liberated woman. man or woman. 10.AR Natarajan Translation Vs 7 After listening to the two questions. there is nothing wrong in a woman abiding in the Self and becoming an ascetic when fully ripe. of a portion of the ethical balance sheet and the use of the discriminative faculty to search and find the Truth. Often in the spur of temporary disappointment or of the stresses and pressures of daily life one might put on the ochre robe and regard oneself as a Sanyasi. Maharshi's words themselves are the authority for the validity of the replies. 11. In this case the teacher knew the import of the scriptures by his unique spiritual stature and was. Commentary Distinctions of sex are based on the `I am body' idea. is that one should be ripe for it. the great sage. gave his decisions. discovering one's true nature. Commentary Restrictions based on sex cannot apply to the discharge of namely. is not mere flesh and bones but a . The body of a liberated one. As there is no distinction in liberation and knowledge. the exhaustion one's paramount duty. On the 21st. For liberation and knowledge. This is because the questions relate to practice of dharma.6) Bhagavan . Once this is transcended one becomes a pure flame of knowledge.

born of Sivakula family. The cutting of the knot of matter and spirit has been dealt with fully in chapter nine of Ramana Gita. It is worthy of worship and the body has to be preserved for such worship by performing appropriate rites and building a samadhi and shrine over it. great among learned.. After listening the Maharshi replied in the hearing of all. wherein he asks "where is the need for cremation if one's dross is washed away by the fire of knowledge?"* There seems to be a divine purpose in this question because precisely this very doubt arose in 1922 regarding Azhagammal. JIVANMUKTI is firm abidance in Being. & 2 On the night of the 21st August 1917.wise Bharadwaja. When the question arose as to whether her body should be buried or cremated the Muni pointed out that the issue had already been settled by Ramana's reply in `Ramana Gita'. radiating God. unaffected by scriptural or worldly ideas. questioned the Maharshi on JIVANMUKTI and. [Bhagavan Ramana and Mother –p16] Vs 10 The adverse consequences which flow from the cremation of the body of a liberated man will follow even if the body of a liberated woman is cremated. There is a reference to this view in a prayer by Ramana to Arunachala a few years earlier in 1914.. adept at speech. born in Sivakula family. Vs 11 These points regarding a liberated woman were elucidated on the 21st ay of August by the sage Ramana Maharshi. a samadhi was built over her body and. in the hearing of all the Maharshi replied.’ JIVAN-MUKTI ‘ *** Professor K.. She had attained liberation by the grace of Ramana. `Jivan Mukti' is the cutting of the sense of doership linked with identification of the Self with the body. To cremate a liberated person's body is equivalent to burning a place of worship and is bound to be beset with adverse consequences not only for those responsible for it but also for the community at large. The replies of Maharshi are particularly significant . AR Natarajan Translation Vs 1 & 2 On 21st August Vaidarbha of Bharadwaja lineage. great among the learned. Swaminathan and Sri Visvanatha Swami Translation 1.. subsequently. 3. 84 -------End of Chapter 13. well versed in speech.abidance of one in this state is firm. questioned the Maharshi on liberation while alive. Mother was interred. Commentary This statement follows from the basic proposition that in liberation there is no distinction of sex. when he had prayed for mother's recovery from typhoid. The Self. Commentary The adjective adept has been used for the questioner Vaidarbha since it would be seen from Ramana's replies set out in the next fifteen verses that all aspects have been fully covered. ‘On The Equality of Women for Sannyasa ‘ ----*** Chapter 14. a shrine where regular worship is performed.pure channel of the divine.

Some scholars talk about different types of liberation. even if it be noble or dharmic. Swaminathan and Sri Visvanatha Swami Translation 85 V4 Bhagavan: There are no differences in Prajnana [transcendental awareness]. has been set out. Commentary In verse 3. [*Ramana Gita Ch1. after his confrontation with death which made him experience directly the import of the true `I'. is significant. One liberated while in the body is called `Jivanmukta'. and so on. AR Natarajan Translation Vs 4 Liberation is only of one kind. Even though such a person is having a body. liberation with form.any whichtheyprovideisindirectanddescriptiveandisnotasubstitutefordirectexperience. When on proper enquiry the ego is merged in its source. There is no difference in the state of awareness. Commentary In the very first chapter of Ramana Gita. while in the body or after the body drops off. without form. Here another characteristic is mentioned.because he had become a `Jivanmukta' at the tender age of sixteen. firm Self-abidance. These are mere ideas centered on the ego. Ramana has made a distinction between abidance in the Self and firm abidance in it. is a distraction to Self-abidance. Only when the `I' is merged firmly in the source it is the state of liberation while in the body. The reference here not only to worldly ideas but also to scriptural thoughts. The knowledge Again. For. thought movement. on `Upasana'. he is in fact bodiless for he is no longer deluded by the idea that he is the body. * The intermittent experience of the Self by conscious effort is termed `abhyasa' or practice. without even a ripple. many seekers are apt to be lost in a maze of scriptural learning losing sight of the fact that the purpose of the scriptures is only to point the way to experience the Truth for oneself.v13] Professor K. one characteristic of `Jivanmukti'. * [*Self Realisation –BVNarasimha Swami-p21 ] Vs 3 Steady abidance in the Self undisturbed by scriptural or worldly ideas is `Jivanmukti'. he asserts that liberation is only unwavering inherence in the Self and that other attributes like continuing in body or becoming invisible . Since the Maharshi states that the death of ego is liberation. The mind of a `Jivanmukta' is waveless. Hence Mukti is of one kind only. completely free of thought like a vast ocean in the mid-afternoon. then all those concepts too automatically end. One liberated while yet in the body is called a Jivanmukta.

which remains undisturbed by the ideas of the Sastras or indeed by the ideas of the world. So.. Throughout the day he had his right hand on her spiritual heart and his left on her head. through an absolute conviction. according to the scriptures. Swaminathan and Sri Visvanatha Swami Translation 86 5. were pushed back into the Heart. It would be worth recalling here that the Maharshi liberated his mother. Azhagammal. Identical with the experience of the above two is that of the Mahatma whose pranas merge into pure Being even here at the time of death. Commentary Many ripe persons are absorbed in the Self at the time of death either by strength of their past good actions or by the grace of God or the blessings of a Sadguru. and all the rest becomes useless. The scriptures are useful to indicate the existence of the Higher Power (the Self) and the way to gain it. As one rising up in the scale finds the regions one has passed to be only steps to the higher stage. no. A liberation. SAstrIyairlaukikaiScApi pratyayairavicAlitA | svarUpe sudRDhA nishThA jIvanmuktirudAhRtA ||3|| Jivanmukti is very firm abidance in one's natural state.. By his grace all the remaining tendencies. of one who goes to Brahmaloka and gets liberated there.. When the goal is reached it remains alone. when the end came it became an absorption of the life force and thought force into the Heart. Vs 6 The experience of a great person whose life force merges in the Self at the time of death is the same as that of the above two. om namo bhagavate sri ramanaya At what stage do [the scriptures] become useless? When their essence is realized. AR Natarajan Translation Vs 5 There is no difference in the experience of one liberated while alive and that heard of in the Vedas. Professor K. There is no difference between the experience of a Jivanmukta and that of one who. which would have given rise to future births. a former view on a particular point. or those who get liberated in `Brahmaloka'. * [*Bhagavan Ramana and Mother – p40] . Their essence is that much only. and so on. Ramana clarifies that they too are on par with those who were liberated while in the body. the steps ascended become purvapaksha* successively until the goal is gained. not death. On the day of her liberation he went into her room in the morning and sat by her side. (from Talks. goes to Brahmaloka and gets liberated there. When that is assimilated the rest is useless. But they are voluminous adapted to the development of the seeker. 6.are immaterial. That is how the sastras become useless. 63) * prima facie argument advanced as justification.

Swaminathan and Sri Visvanatha Swami Translation 9. * The answer was that they may be fulfilled but it would not be a matter for elation. owing to ripening of Tapas. Difference between Muktas appears only to the minds of others. AR Natarajan Translation Vs 9 In some cases. With further maturity. and there is but one kind of Mukti. Commentary Those whose abidance is steady are always performing penance. his lifeforces too get absorbed in the Self even here. ending of bondage is the same. even obtain the power of intangibility while the form remains. Commentary 87 The onlooker is unable to perceive the essence things and is caught up in theories about difference in types of liberation such as during life. But the basic issue is whether there is difference in the state of liberated persons. due to ripening of penance. Abidance in the Self is the same for all.Professor K. the liberated view everything neutrally. such a Siddha disports himself as he likes. Oh best of men. For. Differences are only in the minds of the onlookers. even disappearance of form [invisibility] ensues. the attain intangibility. while the form remains. the Mahatma who abides in the Self and gets release while yet alive. Why the difference? For this. 8. It cannot be because of their difference from other liberated ones for it has been reiterated in the earlier verses that the state of the liberated ones is identical. Why? Because liberation only means firm Self-abidance. Bhagavan: In some cases. Vs 8 Best of men. Remaining as Pure Awareness alone. For one who is liberated while in the body such absorption takes place at the point of the dawning of Self-knowledge. at the time of death and in `Brahmaloka'. Professor K. Jivanmukta may in time 10. From this one could say that the earlier yogic practice with a desire for tangibility might get fulfilled in . Self-abidance is the same. the one liberated while in the body may in time. AR Natarajan Translation Vs 7 Liberation is of one kind only. the destruction of bondage is the same for all. Why then are the expressions `in time' and `ripening' used? An explanation is being give about a particular power which some liberated ones have. the life force of the great person who abides in the Self and gets liberated while in the body is absorbed in the Self even here. Commentary The absorption of life force in the Self is the mark of liberation. The answer is `No'. Swaminathan and Sri Visvanatha Swami Translation 7. one could usefully refer to an earlier doubt of Ganapati Muni as to whether the previous desires would be fulfilled even after Self-knowledge.

The body continues to be subject to the laws of karma and grace. like any other karmic factor. have no essential link with the state of liberation. can in any way benefit from divine grace? The answer is that these powers pertain to the body. One who abides in the Self is a Mukta whether with or without the body. In this verse the power to remain out of sight is mentioned. Swaminathan and Sri Visvanatha Swami Translation 11.v8] Vs 10 Even invisibility might arise. They pertain to the body. Since the powers are products of karma the Creator's grace could hasten the process. The body becomes intangible or invisible. Professor K. Commentary The first point made is that the two powers referred to in the earlier two verses pertain to the body. [*Ramana Gita Ch1. 12. Commentary In the earlier verse the power of being outside the pale of touch is referred to. whose state is not different from that of God himself. AR Natarajan Translation Vs 11 These two powers of the body may come about even in a short time by the Grace of God. Vs 12 These differences in powers do not mean any difference in liberation. However it could be quickened by the operation of divine grace. To a loving devotee of well-ripened mind the ascent through the nadi to the highest goal occurs through Grace Divine. Swaminathan and Sri Visvanatha Swami Translation 13. these two Siddhis of the body may come about in a short time through Divine Grace. One should. Commentary Again Ramana makes it appoint to draw attention to the fact that powers. Oh best of men. however. 14. whatever they may be. . remember that absence of such powers does not make any difference in the state of the liberated one. the power would come about when the time is ripe for it.time and lead to the existence of the power in a liberated one though it would not make any difference to his state. The question would arise as to how the liberated one. Ordinarily. The one endowed with such power sports as he likes as consciousness only. Difference in siddhis does not mean any difference in Mukti. And how can they affect one who has no attachment to the body? What matters is steady Self-abidance. He who ascends to higher Worlds through [sushumna] nadi and along the path of Archis [the way by which it moves] gains liberation forthwith by virtue of the enlightenment arising there. One who abides in the Self is liberated whether in body or not. 88 Professor K.

Commentary Ramana brings the questioner back to essentials. He has transcended conceptualization. AR Natarajan Translation Vs 13 89 He who ascends through amritanadi along the path of `archis' gains liberation immediately because of the enlightenment arising there.15. Others regard the solar sphere as the habitation of the liberated. End of Ch 14. he is not taken 90 in by the play of power. AR Natarajan Translation Vs 16 Some wise men say that Kailasa is the world of the liberated. these worlds of the liberated also are projected on Being by the marvelous power of Sakti. Such grace accelerates spiritual evolution and bestows the highest. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 16. assume as many bodies as he likes and even confer Grace on others. Commentary When the seeker's mind becomes purified by unwearied pursuit of self-enquiry or contemplation of God. * Similar too are these worlds. Vs 15 He can move as he pleases in all the worlds. others Vaikunta and yet others the region of the Sun. 17. assume as many bodies as he desires and even confer grace on others. said to be the home of the liberated. he becomes ripe for receiving the grace of a SadGuru or God. Oh learned one. Whatever may be the world in which the liberated one is. Commentary The amritanadi is the channel for the flow of consciousness from the Heart to the mind center and the path by which it travels is termed archis. and yet others the region of the Sun. others Vaikunta. While replying to Kapali he had earlier made it clear that the world regarded as the sport of power is only the idea of God. worshippers of Vishnu regard His region Vaikunta as the place of the liberated. He can roam at will in all the worlds. like this and other planets. Similarly. Commentary Worshippers of Siva regard Siva's world Kailasa as the abode of the liberated. Vs 17 Like the earth and other planets these worlds of the liberated are also projections on the Self caused by its marvelous power. Professor K. the creator. Vs 14 For an earnest seeker with a well ripened mind the ascent to the highest goal occurs by divine grace. Some wise men say Kailasa is the world of the liberated. and having .

Ganapati Muni seeks his Sadguru's clarification of it. Swaminathan and Sri Visvanatha Swami Translation Bhagavan : 3. of his experience about the nature of the Self. without either. Vs 4 Some say that listening to the truth is hearing the explanation. Manana and Nididhyasana ? 2. -------EndofChapter14. AR Natarajan Translation Vs 5 & 6 Having listened to the Vedic texts or Guru's exposition of one's true nature or. listening to one’s own Heart declaring itself as the root of the 'I' thought. the best in the line of Sages. Oh Lord . different from the body and mind-this is Sravana in Reality. it is in fact listening to the . Having listened to the Vedantic Texts or the Guru's Own Words. `RamanaGita' album] Professor K. what is meant by Sravana. [Ibid-Ch12 v35] ----------------------------Ramana Gita Chapter 14 Concluded. the best of the knowers of Brahman. 4.merged his life force in the Self he is ever reveling in Truth. each leading to the other. Others say that Sravana is also listening to a Teacher who knows the Atman explaining in his own language and words the nature of Being. and `Nidhidyasana' abiding as that... `RamanaGita' album] Om Namo Bhagavate Sri Ramanaya Professor K. Sri Bhagavan. or without either. the best of knowers of Brahman spoke in the gathering of disciples on the morning of the 22nd August. SRAVANA. Vs 2 Thus questioned by me. by accumulated merit of past lives. Sri Bhagavan. spoke in the gathering of disciples on the morning of the 22 day of August 1917. contemplate on it and abide as that. Professor K. apart from the body. Commentary The scriptures declare that for the discovery of the Self. one should listen about it.. but owing to merit earned in past lives.’JIVAN-MUKTI‘ ----*** Chapter 15. NIDIDHYASANA ‘ *** AR Natarajan Translation 91 Vs 3 Some say that listening to the Truth is the hearing of the teachers exposition of vedantic texts with meaning and commentary. Thus questioned by me . Some say that Sravana is listening to the Preceptor as he expounds the Vedantic Texts with meaning and commentary. [Note: Sanskrit version of Ch15 in Sri Ramana's handwriting is in `Photo' file. listening to the Truth. what is meant by `Sravana'. if one listens to one's Heart declaring that it is the root of the `I'. [Note: Sanskrit version of Ch14 in Sri Ramana's handwriting is in `Photo' file. AR Natarajan Translation Vs 1 Lord.thought. MANANA. contemplation on it. in the own words of the Knower of Self. Being one of the most important scriptural statements. Swaminathan and Sri Visvanatha Swami Translation Ganapati Muni: 1.’ OM.. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 5 & 6. `Manana'.

9. When confronted with fear of death Ramana transcended it by being a witness to his own death and by being simultaneously aware of the full force of his personality. Actually. the individual's identity with Brahman. is nididhyasana. Listening to it is listening to the Truth. of the identity of the individual and Brahman. according to some. MANANA. Commentary The scriptures declare through sacred words like `I am That'. Commentary This verse sets out Ramana's own experience. self-enquiry alone is meditation on it. `Brahman am I'. NIDIDHYASANA . Vs 9 Even if knowledge of the scriptures is free from doubt and misunderstanding it does not by itself confer experience. pointers of the way which a seeker has to tread to make it his own experience. However. [*Ramana Maharshi & the Path of Self Knowledge by Arthur Osborne – p19] Professor K. A firm and unwavering conviction of this feeling of oneness. is also set out in the verse itself. Some say that the intellectual conviction of the identity of Brahman and Atman. only self-enquiry is contemplation of it. OM. In reality it is Enquiry into Being . Unless ego's source is understood. does not by itself confer experience. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 7. AR Natarajan Translation Vs 7 Study of the scriptures is said to be contemplation of the Self. Manana.knowledge is not possible. the Self. Commentary Scriptures are guideposts. of nonseparateness. is regarded as abiding as Truth.Truth. free from doubt or misunderstanding. This is an original interpretation of the Vedic text. is Selfabidance. Professor K. Commentary Traditionally. without doubt or misunderstanding. Hence it is the second and essential step preceding Self-abidance. Self. however free from doubt or misunderstanding. * Ramana's teaching that the `I'-thought is the root of all thoughts and the Heart is the base from which the mind rises. AR Natarajan Translation Vs 8 Some say that the apprehension. based on Ramana's own experience. RAMANA GITA CHAPTER 15. through discrimination. SRAVANA. of the `I'-`I' shining within the Heart. is enquiry into the meaning of the Sastras. Ramana gives the pride of place to self-enquiry because 92 it is the only effective means of tackling the ego. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 8. Mere scriptural knowledge of this identity. dwelling on the meaning of the words in sacred texts is regarded as contemplation on Truth.

When one's mind wanders outside. Oh Vasishta. my child without firm abidance in Being. even the study of hundreds of scriptures cannot confer direct experience. if firm abidance in Being becomes natural [and effortless] this indeed is final freedom and the Supreme State. K. they both revive. the eye. 14. my child without firm abidance in Being. they both reappear. Vs 11 The scriptures dispel the doubt and misunderstanding of one with faith. But the Self is the subject. the mind wanders. experience of Self-abidance then faith in Truth becomes firm. abidance in Self is said to be abiding as the Truth. even the study of hundreds of scriptures cannot confer direct. The means and the end are not separate since the Self If however. a mind in constant movement outward because of attachments. without abiding in the Self. Commentary 94 An externalised mind. in all individual spiritual effort the Self and seer and seen are separate. both doubt and misunderstanding are dispelled by experience alone. Vs 13 When. it rests on uncertain foundations. it is only by experience of Being that they are both eradicated once for all. When one's mind wanders outside. 12. and is called Direct Realisation. Swaminathan and Sri Visvanatha Swami Bhagavan: 10. The Scripture dispels the doubt and misunderstanding of one who has Faith. Oh Vasishta. This ends Chapter 15. AR Natarajan Translation 93 Vs 10 Vasistha. cannot turn within and subside in the source. one has is ever present and the enquiry and search only enable one to discover it. when faith falters even a little. For. if firm abidance in Being becomes natural [and effortless] this indeed is final freedom and the Supreme State. 11. even the study of hundreds of scriptures cannot confer direct. to think of it can only be to abide as it. Oh great Kaundinya. Commentary Since scriptural knowledge is vicarious and based on faith. 14. and not by hundreds of Scriptures. Swaminathan and Sri Visvanatha Swami Bhagavan: 13. When the Faith weakens a little. and therefore. immediate Knowledge. This ends Chapter 15. Vs 12 Vasistha. it is only by experience of Self-abidance that they are both uprooted. K.Translation of Prof. immediate Knowledge. doubt and misunderstanding are removed by experience only and not by hundreds of scriptures. AR Natarajan Translation Bhagavan: 13. The inturning of the mind and the plunge within are essential for the experiencing of . Oh great Kaundinya. Then all doubts cease. * [*Sat Darshanam V2] Translation of Prof. and is called Direct Realisation. Ordinarily. Hence firm Abidance in Being is termed Nididhyasana.

Translation of Prof. a mind though learned in scriptures. But such intermittent abidance can only give a taste of the happiness and act as a spur to further effort for reaching the goal. Swaminathan and Sri Visvanatha Swami 1. K. be it that of wife for the husband. Is termed Bhakti. Ramana uses a different expression. Love unbroken like a stream of oil is termed `Bhakti. it is freedom. AR Natarajan Translation Vs 1 Then. MANANA. Commentary During spiritual practice the mind might have long spells of dips in the Self. It is the Supreme State. [Note: Sanskrit version of Ch15 in Sri Ramana's handwriting is in `Photo' file. Nothing else is dear. the source of all love and bliss. Vs 14 Kaundinya. * Ramana's reference to .’ OM. the stillness of being is not disturbed by distracting thought. for it is one where bliss inundates always. Reference to a steady stream of oil is a traditional analogy and would suggest a continuous relationship between subject. the best of men. and the experience. Then the sense of doership is dead. being one's own. questioned regarding love of God. `RamanaGita' album] Love. `like the flow of ghee'. if firm abidance in the Self becomes natural. When the mind naturally and without effort. the best of men. mother for the child and so on. if subject to the pulls of the senses. the supreme state.. Such a steady contemplation would in time result in the merging of the individual in the particular godhead. The SELF is dear to all. Unbroken like a stream of oil. is sweet only because of the love for the Self. to indicate the sticking endearment between the devotee and God which comes inevitably from a steady and loving relationship. In upadesa Saram.’ On Bhakti ‘ *** 95 Commentary The statement reminds one of the advice of Yagnavalkya to his wife Maitreyi in Brihadaranyaka Upanishad.. NIDIDHYASANA ‘----*** Chapter 16. and is termed direct experience. It is final freedom. then experience of the Self-abidance is direct. the individual.the Self. SRAVANA. spontaneously remains merged in its source the Self.. Nothing else is as dear. Hence. would be incapable of experiencing the Self.. is direct. ' -------End of Chapter 15. The ecstasy of such union is termed `para bhakti' or supreme devotion. the highly auspicious Bhagavan Ramana Maharshi spoke thus: 2. The love mistakenly identified with a name and form. Then questioned regarding Bhakti. the highly auspicious Bhagavan Ramana Maharshi spoke thus: Vs 2 The Self is dear to all. God. and the object. really springs from the Self.

flowing to God like a steady stream of oil. Votaries of the path of devotion begin by identity with God. which in practice means constant recollection of the identity of individual and God. the `I'thought. even then he attains in the end 'That' (alone). single thought of the Supreme prevails. 96 Commentary All thoughts emanate from the Self for. limited individual of poor understanding. leads the mind infallibly into Pure Being.[Note: Sanskrit version of Ch 16 in Sri Ramana's handwriting is in `Photo' file. Adi Sankara Bhagavatpada refers to bhakti as contemplation on the Self. regarding himself as a separate. towards the Supreme Lord. when through the strength of the single thought of God their devotion deepens. When the mind is gathered together. When the Devotee. and a This is because God and the Self are not different in essence. undoubtedly leads to the Self. and desirous of deliverance from suffering. 4. is the way. that God is not different from oneself. K. Though the devotee. for them `I am That' contemplation. even without one's desiring it. rises from the Self. love. it leads one back to the source. takes the Omnipresent Supreme Reality to be some deity and worships it. regarding God as he object of worship but in the end. Though the devotee regards God as apart. AR Natarajan Translation Vs 5 & 6 Even the one who regards himself as being limited in intelligence and . &6. `RamanaGita' album] Translation of Prof. yet he too merges and abides in the Self alone. Swaminathan and Sri Visvanatha Swami 3. regards Him as different from himself. AR Natarajan Translation Vs 3 The learned one knows. Commentary The approach to God. Vs 4 Even when bereft of the desire for it. through love. Through Love the Sage knows that God is none other than his own Self. then they too merge in the Godhead or the Self. on the other hand. Swaminathan and Sri Visvanatha Swami 5. the spiritual practice of those pursuing the pathway of wisdom is to meditate on the individual's the meditation on unity. K. The Love which flows unbroken like a stream of oil. or the Self. [*Upadesa Saram v7] -------------------------------. he merges in Him and then abides as the Self.the Self as dear to all is worth noting. the root of all thoughts. Translation of Prof.

AR Natarajan Translation Vs 8 When devotion is complete. through these very names and forms. the differences cease. the devotee merges in God the substratum of all existence. When BHAKTI has grown perfect. Vishnu. The question arises whether such particularized worship would lead to the awareness of the all pervading nature of the Supreme? The answer is `yes'. BHAKTI not continuous like a stream is called intermittent BHAKTI. leads to a vision of its essence. [*Sayings from Muruganar's Guruvachaka Kovai – Ramana Maharshi by Swaminathan. one who attributes names and forms to the Deity. Oh best of men. **Sat Darshanam V8] Translation of Prof. the manifestation of the One Supreme as all names and forms of this variegated universe is not evident. who worships the all pervading Supreme as a particular deity and prays to it for deliverance from suffering attains in the end the Supreme only. is superimposed by a devotee. sun. one transcends these very names and forms through them. when devotion ripens. Subrahmanya. Supreme is the formless source of all form. and every living being. The question arises if the true nature of the Supreme would be known to the devotee not withstanding the approach. Translation of Prof. each apt response and timely service to these amounts to Siva worship. transcends all name and form. for it confers perfect knowledge. K.different from God. 9. The deity is also regarded as a particular name and form. For. moon. Swaminathan and Sri Visvanatha Swami 8. devotion itself . Then. AR Natarajan Translation Vs 7 Though Commentary 97 The name and form are superimposed on the deity. A particular form or name as Siva. Ramana answers that it would be known. Swaminathan and Sri Visvanatha Swami 7. then hearing once about Reality is enough. listening once is enough. Even this is bound to result in supreme BHAKTI. Such limitations spring from the ignorance of the devotee who not only regards himself as a particular name and form but also regards the Supreme as a particular deity with a specific name and form. "* But so long as one regards oneself as a particular name and form. the worship of Supreme. ** In time. excellent and ever fresh. K. in whatever name and form. Commentary "And what is `Siva-worship' now? Beholding but his glorious presence in elements five.

it is still called devotion. * for. in the end self-knowledge alone must result but pursuit of either path. is really to think of Self. When BHAKTI has grown perfect. Even this is bound to result in supreme BHAKTI. but only off & on. is listening to the reality. . Ramana points out that by constant single thought. K. in the end self-knowledge alone must result but pursuit of either path. He terms this as supreme devotion. sravana. Though the paths of devotion and knowledge are different in practice. yet the latter is bound to lead one to the highest form of devotion. 9. for Self and God are essentially one. to uninterrupted meditation on God. listening once is enough. to the exclusion of all thoughts. Ramana points out that by constant single thought. BHAKTI not continuous like a stream is called intermittent BHAKTI. * for. sravana. to the exclusion of all thoughts. devotion itself confers perfect knowledge. free from thought. Commentary Even though contemplation of God is not steady. Why? This is because it leads to intense devotion. Though the paths of devotion and knowledge are different in practice. In Upadesa Saram.confers perfect knowledge. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. ultimately one attains the repose of the Self. for it confers perfect knowledge. for Self andGodareessentiallyone. to one's identity with the Self and being That. the thought of God only. 98 ==================================================== AR Natarajan Translation Vs 8 When devotion is complete. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. is really to think of Self. But it is certain to be the cause of supreme devotion. free from thought. Reference could be made to the earlier verses 3 & 4 of this chapter where it has been pointed out that even without desiring it the devotee ultimately merges in and abides as the Self. Swaminathan and Sri Visvanatha Swami 8. In Upadesa Saram. is listening to the reality. Then. then hearing once about Reality is enough. Referencecouldbemadetotheearlierverses3&4ofthischapterwhereit has been pointed out that even without desiring it the devotee ultimately merges in and abides as the Self. Commentary The listening. Commentary The listening. to one's identity with the Self and being That. ultimately one attains the repose of the Self. the thought of God only. Translation of Prof. He terms this as supreme devotion.

* Vs 11 Devotion. Initially the dominant cause for the devotion itself is the satisfaction of desires for things of the world. This ends Ch. Why? This is because it leads to intense devotion. does not cease with the achievement of the desire. By means of this perfect and supreme BHAKTI. even when it co-exists with desire. Growing thus. But it is certain to be the cause of supreme devotion. By such complete and supreme devotion one crosses the cycle of births and deaths. xvi AR Natarajan Translation Vs 10 The devotion of one who practices it for the fulfillment of a desire does not end on its attainment. Swaminathan and Sri Visvanatha Swami 10. He continues to be devoted to God for attaining eternal happiness. for bliss without end. 11. to uninterrupted meditation on God. Commentary This verse is to be read along with the preceding one. Commentary Ramana begins with the form of bhakti and comes down step by step to . One more reason is given to explain continuance of devotion. Why? For. Translation of Prof. Those whose hearts are turned Godward. imperceptibly. for the highest. 12. as the magnetic needle to the north. Gradually love of God. one crosses the ocean of Becoming. even though motivated to start with. But in practice it is not so. faith in the Supreme is built up and success only strengthens the belief. BHAKTI. will not cease on satisfaction of it. K. but only off & on. along the way. One who practices BHAKTI for a desired end finds no fulfillment on attaining it and then again worships God for the sake of eternal happiness. Faith in the Supreme begins and develops. even when accompanied by desire.[*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. Faith in the Supreme person develops and goes on increasing. Commentary 99 One who has tasted the bliss of companionship of God will seek only more of it. can never lose heir bearing as they sail the stormy ocean of desire. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. Commentary Even though contemplation of God is not steady. yet the latter is bound to lead one to the highest form of devotion. it is still called devotion. Vs 12 The devotion growing thus becomes complete in course of time. One would expect logically that it would end when the motive ceases. even as by Jnana. takes its place. BHAKTI in course of time becomes perfect. in a like manner as one would by knowledge.

Vaidarbha had sought several clarifications relating to the state of a person liberated while alive. It blazes forth all at once in all its fullness. bowed humbly before the Sage and questioned him again. Such a state is not one of knowledge but only of practice. a total. like the Sun? Commentary This conversation was on 25th Aug. Does Jnana come to us gradually. 1917 Vaidarbha. when the practice has matured to perfection. On the 25 Aug. Swaminathan and Sri Visvanatha Swami Bhagavan: 3. like the Sun. then the inward journey becomes possible and the Supreme would do the rest by pulling one into the Self. On the 25 Aug. questioned the sage again: -------End of Chapter 16.’ On Bhakti ‘----*** Chapter 17. `RamanaGita' album] Translation of Prof. Generally however. Swaminathan and Sri Visvanatha Swami 1. best among the learned. K.. For Ramana. ] [Note: Sanskrit version of Ch17 in Sri Ramana's handwriting is in `Photo' file. Vaidarbha: 2. [*Ramana Gita Ch14. the best among the learned. Earlier. ignorance and knowledge would be alternating.. day by day. each day? Or does it shine forth at one time in all its fullness. little by little. K. Vaidarbha..motivated devotion and accepts even that as a means for reaching the goal of liberation.’ On Attainment of Jnana ‘ *** Vs 2 100 Does knowledge dawn gradually. bowing humbly. It produces a reciprocal flow of power. His confrontation with death. K. freed him from all fears once and for all. K. like the Sun. Vaidarbha: 2. Translation of Prof. best among the learned. Thereafter he was rooted in the consciousness that he was not the perishable body but the deathless spirit. the grace of the Self which wakens the hold of the `I'-thought and destroys the vasanas which perpetuate and reinforce its existence*. Does Jnana come to us gradually.. knowledge was instantaneous. little by little. [*Be As You Are by David Godman – p82] Translation of Prof. Swaminathan and Sri Visvanatha Swami . Swaminathan and Sri Visvanatha Swami 1. *He is now presenting his doubts on the implications of attaining knowledge. little by little.. gripping fear of it. 1917 Vaidarbha. knowledge of one's identity with Self is not steady but intermittent. The stress is on the gathering of the mind in a single thought stream. Ramana's reply is in the next verse. blaze forth all at once in all its fullness? AR Natarajan Translation Vs 1 On 25th. bowed humbly before the Sage and questioned him again. 1917. day by day ? Or does it. So. JNANA does not come gradually. day by day ? Or does it. blaze forth all at once in all its fullness? Translation of Prof. His awareness of this fact was unwavering. little by little.

Swaminathan and Sri Visvanatha Swami Vaidarbha: 6. The questioner wishes to know if this merging of the mind in the Self. in and out. Is the in. day by day. For Jnana is the experience which never slips away. Oh best of Sages. * [*Ramana Gita Ch 1 v 13] Translation of Prof. It shines forth instantaneously with ripeness of practice. mind goes and comes. For. it would soon become externalised by force of habit. even though the joy of abiding at its source would be experienced by the mind. To begin with. Gradually. * Similarly. knowledge is abiding experience. In he end even if bliss of existence has to be experienced for longer intervals by steady self-enquiry. [*Conscious Immortality – Paul Brunton P40] Vs 4 Bhagavan. during practice the Bhagavan: 5. great scholars have mentioned in the scriptures several stages of Jnana. it would stray away less frequently. in time. the mind would remain merged in its source and knowledge would blaze forth. AR Natarajan Translation 101 Bhagavan: Vs 3 Knowledge does not come gradually. Ramana gives the example of a cow used to grazing on another's pastures. Then. It blazes forth all at once in all its fullness. albeit temporarily. if the mind having gone in comes out again it is only practice. then too the mind subsides in its source. is knowledge. and that it is only when that state becomes steady that it can be termed `Jnana'. Commentary Ramana has clearly stated earlier that experiencing the natural state during spiritual practice is only `Upasana'. Is the in-going of the mind called Jnana? Bhagavan. Oh learned one. day by day. as its old habits weakened and the pleasure of eating tasty food at home was enjoyed more and more.turning of the `I'-thought knowledge? Commentary During the practice of self-enquiry the mind is in-turned by the enquiry about its source and sometimes does not stray. when the practice has matured to perfection. JNANA does not come gradually.Bhagavan: 3. during practice the `I'-thought is turned within sometimes and is externalised at other times. if the mind having once gone in comes out again . little by little. the to the perfection of this practice. K. little by little. practice. Commentary The practice referred to here is vigilant and persistent self-enquiry into the source of individuality. Vaidarbha: 4. Vs 5 Bhagavan: Learned one. it is only practice. For. due let loose it would not move out. Even though luscious grass and fine fodder are given to it by the owner it would not stay in its shed but would slip away at the earliest opportunity. How are they to be reconciled? .

those learned in scriptures declare that there are several stages in knowledge. would continue. These apparent differences give the impression that in knowledge there are differences. For the liberated one. Self attention never waves. From this. How are they to be reconciled? Commentary Ramana is emphatic that both in liberation and knowledge there are no stages. others imagine the stages. some wise men are apparently engaged in action. Vs 7 Bhagavan: All the stages in knowledge mentioned in the scriptures. AR Natarajan Translation Vs 8 Bhagavan: Observing the movements of the body and senses caused by karma others imagine differences in stages. From this. Some wise men sport powers. Hence the doubt. `prarabdha'. K. makes no difference. continue for the wise as well. * Another clarification divides them into four types. Commentary With the ending of the sense of doership. others are silent storehouses of power. For those who know. [*Sat Darshanam v40] Translation of Prof. Swaminathan and Sri Visvanatha Swami Bhagavan: 8. the onlooker sees some wise men continuing to be in the body after liberation. In Reality there are no gradations in Jnana. In essence there are no gradations. Similarly. or exists sometimes only. are only to the minds of others. This is not so. for the `others'. knowledge is one. When knowledge of one's own natural state is firm. appear only in the minds of others. Yet. he comes to the conclusion that liberation is of three kinds. and yet some others sometimes having bodies and sometimes not. one for the onlookers and the other for the individual concerned. the sense of doership is dead and events are viewed with equipoise. Oh wise one. This seems to be at variance with the scriptural declaration that there are several stages. or active on some occasions and withdrawn on other occasions. Commentary There are two standpoints. Observing the movements in the Jnani's body. Jnana is but one. some learned persons declare that even for the wise. For. arguments about stages in knowledge and the theory that there cannot be fullness of knowledge as long as the . Similarly. even like distinctions in Mukti. the `body am I' idea is not there and therefore whether the body exists or does not. all the stages of Jnana mentioned in the scriptures appear . others discarding it. some are totally withdrawn. that portion of karma which has begun to operate. For instance. senses [and mind] which occur according to prarabdha. triple karma ends. For the wise. which are the product of karma which has started yielding fruit.Bhagavan: 7. whatever one does or does not do. AR Natarajan Translation 102 Vs 6 Best of sages. the body's movements. just as distinctions in liberation. there can be no karma. whereas for the individual concerned.

a cow securely tied up in the byre seems peacable enough. K. Swaminathan and Sri Visvanatha Swami Vaidarbha: 9. in the state of `sahaja' or one's natural state. [*Mountain Path 1973 p41] 104 --------------------------------------------------. Also. But if one goes behind these differences one would find that essentially all knowers are in the same state. He joined the sangha in the hope of enjoying tasty food but discarded the robes when he found out it was not so. Translation of Prof. it can never be overcome. Since mental attachments are the cause of externalization of the mind the question of mind lapsing into ignorance cannot arise. The story of Bhikku Chitta would be worth recalling in this context. left its mark and he returned again. On that occasion the head of the sangha hinted that he would leave again. has been attained. When he joined again the seventh time he matured in wisdom and became an `arahat'.103 body lasts are built up. however. This Chitta was the son of an elephant-trainer. Thereafter ego- linked karma and attachments cannot arise. knowledge has been defined as firm Self abidance as distinct from unsteady wisdom which has been classified as practice only. All doubts and karma end once fullness of knowledge dawns. it is never lost. Once Self-Knowledge. citing some similies. once Self-Knowledge . once abidance in the natural state becomes effortless and spontaneous there could be no further question of ignorance overcoming one. only to leave soon. AR Natarajan Translation Vs 9 Bhagavan continues: Once knowledge which destroys ignorance is attained.Ramana Gita Chapter 17 `On Attainment Of . will it end by the resprouting of ignorance through attachment? Vs 10 Light of Bharadvaja line. the destroyer of all ignorance. the opposite of ignorance. fourth. of latent tendencies. * best repayment to the Guru would be not to slip away from steady abidance in the Self. but turned loose it quickly tramples down the green crops – likewise. The holy sangha. steady wisdom flows from the destruction of mind. once knowledge which is the opposite of ignorance is attained. In like fashion he deserted the sangha a third. will it disappear on account of ignorance sprouting again through attachment ? Bhagavan: 10. has been gained. Oh light of the Bharadwaja line. Ramana would refer to Kaivalya Navaneetham and point out that the However. fifth time and also the sixth time. while the king and army with drums and chariots are camping in the woods nobody can hear the crickets chirping. but after the troops have moved on the crickets can be easily heard again although one might have been quite sure there were none. Commentary As explained earlier. This story illustrates how slipping away from knowledge is inevitable so long as the mind is not fully merged in the source.

In this verse (v1).. 1. carrying beacon light of Parasara. the universal teacher Ramana. His eyes wide as the lotus petal. K. His gothra was Parasara. [*reflections of Vedic Rishis – Viswanatha Swami – The Mountain Path Jan. as the son of the learned. wide as lotus petals. * Parasara rishi is the author of a smriti text and father of Veda Vyasa who codified the Vedas. and son of Sundara Pandita . Like the Bhagavad Gita . Gautama. `RamanaGita' album] Translation of Prof. Translation of Prof. 1975] -------------------------------. Brigu. Atri. Vasishta. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem in praise of Bhagavan to end the Ramana Gita. (Ramana) has lovely eyes. by his unswerving Self-abidance. pure. the Ramana Gita has 18 Chapters. K. 3. It seems in the fitness of things that the Maharshi who was born with an intuitive awareness of the glory of Arunachala.Wisdom' Concluded. AR Natarajan Translation Vs 2 He is the steadfast. coming down from the great Vedic Rishi Parasara. Like the Bhagavad Gita . Ramana's father Sundaram Iyer.[Note: Sanskrit version of Ch18 in Sri Ramana's handwriting is in `Photo' file. With lovely eyes wide As the lotus petal Bringing renown To the earthly gods. The Vedic mantras have been made well known by the sages Viswamitra. . His words dispel all doubt. Sage of Rishi Seers. Dweller in Asrama On Arunachala steadfast and stainless Parahamsa assuming activity from compassion while ever established in the imperishable Atman. BHAGAVAN RAMANA. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem [25 verses] in praise of Bhagavan to end the Ramana Gita. immaculate `Paramahamsa' dwelling in an Asrama on Arunachala. The son of the immaculate Sundara Pandita.. was generous to a fault. Sundara. Vamadeva. His glance like an Ankusa Brings under control the mad elephant of the deluded mind. Bharadwaja. the Muni refers to Ramana's lineage.. Sri Bhagavan Ramana Brings fame and renown to earthly Brahmin Muktas AR Natarajan Translation Vs 1 Born in the great line of Parasara. Angisara and Parasara. should be born in this lineage. and was held in esteem by the community for his sterling -------End of Chapter 17.’ On The Glory of the Siddhas ‘ *** 105 character. Ramana could be said to have brought fame to his lineage by being a knower of Brahman. -oOoVersification: Of Vedic line. (He) brings fame to earthly gods.’ On Attainment of Jnana ‘----*** Chapter 18. the Ramana Gita has 18 Chapters. Commentary In this chapter comprising of 26 verses Ganapati Muni has composed 24 ecstatic verses in praise of his Guru. The penultimate verse is a question y Amritanatha about the glory of realized persons and the last verse is Ramana's reply.. Kasyapa. He is ever active For the happiness of others And utterly indifferent To his body's needs. 2. Born in the great line of Parasara .

the Ramana Gita has 18 Chapters. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem on praise of Bhagavan to end the Ramana Gita. be ready to receive the benefit of the gracious glance. Commentary `Ankusa' is a sharp instrument used by `Mahut' for controlling the elephant. One must surrender. [*Upadesa Saram v15] 106 Vs 3 His words dispel the innumerable doubts of those who have taken refuge in him. There were no `others'. AR Natarajan Translation Vs 4 His body glows like a ripe mango. like the Hamsa which can separate the milk from water and drink it. and abide in the Real alone. K. Ramana was residing at Skandasramam on the eastern slopes of Arunachala Hill. mind was destroyed after his confrontation with death. `The expression `others' is from the standpoint all are the Self. 4. Though his body had been ravaged by his total neglect of it in the first few years of onlookers. it was unnecessary for Ramana to be active at all. His body glows like a ripe mango. He is an inexhaustible mine of auspicious qualities. In Maharshi's case. he assumes activity out of love. Master of the fickle senses.Though abiding always in the Self. With his pure effulgent rays he clears. `Hamsa' is a mythical bird. In a few words he conveys the substance of scriptures. Absolute master of the fickle senses. His look is like a goad which brings under control the mad elephant. Like the Bhagavad Gita . like the Sun in due season the dullness of his devotees. Ramana's utter indifference to his body is evidenced by his insistence on sharing and sharing alike. he can discriminate between the `Real' and `Unreal'. he is wedded to immortal Valli. clarifying the genuine doubts of seekers and guiding them in their inward journey. but utterly indifferent to his body's needs. Why? The reason could only be his universal love. * But Ramana was accessible all the time. He is forever active for the welfare of others. Being established in the natural state. 5. Hence the reference to those `who have taken refuge in him'. Translation of Prof. A wise person is termed `Paramahamsa' for. In a few words he conveys the substance of all scriptures. who is Consciousness in all fullness. for Ramana after his arrival at Arunachala. Commentary Mastery over senses is usually referred to in the context of mind control. the deluded mind. he would not permit any preferential treatment. Ramana's penetrating look destroys the sensory frenzy of the devotee's mind. Commentary When the verses of this chapter were composed. There being no . he is wedded to the immortal Valli who is pure awareness.

In speech he is extremely soft. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem (25 verses) in praise of Bhagavan to end the Ramana Gita. namely. His constant grace would ripen them in time. All auspicious virtues reside in Ramana automatically as he is always reveling in the Self which is eternal and pure. Commentary Free from any kind of partiality. in look cool and compassionate his face is like a full blown lotus. the time factor being dependent on whether the material is gunpowder or wet charcoal. Translation of Prof. beside himself with the joy of pure Awareness. that Ramana and Consciousness are non-separate.outward movement of the mind. he shines in the Heart like the Sun in the sky. one of the consorts of Subrahmanya is Valli. merged in the Self. at the appropriate time. then the mind's reflected glory is merged in it. he shines in the heart as the Sun in the sky. His face was reflective of the Brahmic state in which he was abiding. Here one has to remember that the mind only reflects the light of the Self. The reference to `Valli' has a double meaning. his mind is shorn of lustre like the moon in daylight. cool and compassionate. The analogy of the sun is given because as the sun makes the lotus blossom by its pure rays so too does Ramana make the heartlotus of the devotees blossom. 7. Pitiless to his body. Traditionally. Ramana would not force the pace or accelerate the inwardness of the devotees. He is the repository of limitless auspicious qualities. K. he is a sage without anger or desire and drunk with the joy of . has no 108 independent brightness. his mind is a void like the moon in daylight. full of love. When there is awareness of the resplendent source. Commentary The expression `at appropriate time' is worth noting. the Ramana Gita has 18 Chapters. Ramana's mind. AR Natarajan Translation Vs 6 In speech he is extremely soft. devoid of anger. 107 Vs 5 With his pure and effulgent rays he clears like the sun. Like the Bhagavad Gita . in look. the power of the senses to distract and externalise became extinct. the ignorance of his devotees. Ramana's speech was soft and unhurried. 6. he is a Sage without anger and desire. averse to sensory delights. The other meaning is that given in the verse itself. Vs 7 He is unconcerned about his body. Strict in the observance of discipline wholly averse to the delights of the senses. strict in the observance of discipline. Just as the moon's lustre is lost in the brightness of the daylight sun. Ramana's Self-abidance being spontaneous he shines in the Heart like the Sun in the sky. Hence its compelling beauty. The Muni had a divine vision as a result of which he saw Ramana as Subrahmanya in human form. his face is like a full blown lotus.

he was utterly indifferent to its needs. Of this Kumara Who pierced with his lance the Krauncha Hill.Borrowing Ganapati Muni's poetic expression. Of this Subrahmanya. 8. greed. greed. Since Ramana was free of attachment to the body. When Ganapati saying 'mother is mine' sat on the lap of parvati. The Muni restates here his vision set out in chapter eleven of Ramana Gita. Translation of Prof. 9. He is ever active helping others to cross the sea of becoming. Ramana is a glorious manifestation. '* [*Chatvarimsat – Ganapati Muni v32] Vs 9 When Ganapati sat on the lap of Parvati saying `Mother is mine'. father is mine' and was kissed by him on the head. oblivious to his body for days on end. to share his experience The effulgence emanating from the Maharshi had a transforming of discovering innate happiness. Commentary One pampers the body because one identifies oneself with it. envy. regardless of reward. seasons them and makes them over to Siva as food. and is ever blissful. influence. kumara retorted 'never mind. Does the sun expect anything in return for its life giving light to the world? Anyway what could be given as reward for this ceaseless activity? Even so the Maharshi retained the body. conceptualization. 109 Commentary The only activity in which Ramana is engaged in always is helping persons to escape the cycle of births and deaths. Father is mine' and got onto Siva's lap and was kissed by him on the head.consciousness. Commentary Ganapati Muni is referring to an ancient story in the Puranas. Ramana is the great cook `who cuts off the ego of human beings steeped in ignorance. Subrahmanya got on to Siva's lap claiming. Those familiar with the life of Ramana are aware that even as a young lad of sixteen he had stayed in `Patalalinga'. Ramana is a glorious manifestation. that Ramana is only the human embodiment . The natural state is one in which bliss brims over and Ramana was always in it. who pierced the `Krauncha Hill'. an underground temple without food. he is ever blissful. `Never mind. Ganapati was regarded as a favorite of his mother Parvati and Subrahmanya that of Siva. in order to teach the way. Free from infatuation. the Ramana Gita has 18 Chapters. by searching for the true import of `I'. K. AR Natarajan Translation Vs 8 He is free from the delusion of the senses. after the experience which made him immortal. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem (25 verses) in praise of Bhagavan to end the Ramana Gita. He is always active in helping others cross the ocean of karma without expecting any benefit in exchange. Like the Bhagavad Gita . Ramana's actions were perfect springing from the natural discipline of one living in harmony with nature. distracting thought and envy.

samsara. He has renounced Bhava* Yet is a constant worshipper of Bhava. He is Hamsa* Yet without attachment to manasa* * Danda . He is the helmsman for crossing the sea of suffering yet he is the enemy of `Taraka'. have a staff.Ferryman Taraka-also an Asura killed by Kumara Bhava. Traditionally sanyasis. A paragon of Self -control. Ramana has renounced home but he does not have a staff. Vs 11 He is a yogi without staff. He is hamsa yet without attachment to the mind. He is the mystic import of the mantra 'Om vachadbhuve namah'. more patient than the immovable Earth. since he is the incarnation of Subrahmanya the commander-in-chief of celestial forces. `Manasa' is also used in the double sense of mind and the lake `Manasa Sarovar'. The Mother of all. Swaminathan and Sri Visvanatha Swami 10. Translation of Prof. `Taraka' again is used in a double sense. Translation of Prof. Hamsa -Swan. yet he is the staff holder.An ascetic's staff Dandapani-Staffholder-an aspect of Kumara Taraka. Hill of Gold. A Sage is termed Parahamsa manasa-mind: also a Himalayan lake favorite home of swans. K. Commentary In the Puranas the hill `Meru' is always referred to for its majesty. exemplar of self-control. more patient than mother earth. AR Natarajan Translation 110 Vs 10 He is the mystic import of the mantra `Om Vachadbhuve namah'. An ascetic without danda* yet is he is Dandapani. Ramana ferries one across the ocean of transmigration and in that sense he is taraka. earnest seekers would gather . yet is he the foe of Taraka*. the abode of the mythical bird hamsa. More imperturbable than Meru. * *'Salutation to the Fire of Brahman whence emerges the Word' 11. He has renounced the world yet he is the constant worshipper of Siva. the sun and moon circumambulate this Hill. AR Natarajan Translation Vs 12 In steadfastness he is comparable to the hill `Meru'. .of Subrahmanya. Bhava also -Siva. `salutation to the fire of Brahman whence emerges the word'. So too. K. He is Taraka* For crossing the sea of suffering. It is said that even Gods and Goddesses. Though he appears without staff in his human form. is a staff. he is really a staff holder. Far removed from even the whisper of excitement. more unfathomable than the ocean. far removed from lack of peace. just as one would refer to the Himalayas in the present day. Swaminathan and Sri Visvanatha Swami 12. In the opposite sense he is the enemy of the demon Taraka whom Subrahmanya conquered in battle.Becoming. Ramana is not attached to the mind. who have taken to the ochre robe. He is more unfathomable than the ocean. Commentary `Danda'. though as the supreme hamsa his abode is Manasa.

the form and characteristics Such a formulation is what is usually known as dhyana sloka.. Swaminathan and Sri Visvanatha Swami 13.... the seer when he meditates on the deity...... sapphire blue....... the lord of the lotus... Why courage? Because.. ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation.. the name......... He sat still under the beautiful banyan tree In powerful silence.. and they take names and forms to operate in this world constituted of name and form... 111 The friend of the Sacred Lily. Like his father Dakshinamurti in this state Of Brahmic splendor.. This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita. he is fearless.... the Maharshi (who had been silent so far) made a remark........ on him I contemplate...... To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse... The Rishi.... I meditate on his all compassionate face..... Versification [AJ] ... firm like a rock is this my younger brother.. by his abidance in Brahman (state of pure Being) he reminds one of his Father (6) under the banyan tree.. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately.... K........ said to invoke Bhagavan's Presence he is like the moon...... Speaking for five to ten minutes he stated. (Him................. the moveless one we lovingly remember.... ...... in lustre he is like the sun...... and is able to formulate in human language...... In luster like the Sun who befriends the Lotus too. setting his devotees free. In the same way..... there shall never be another. having conquered the ego.......... Each deity.... responds just like a person when called by name.. The famous Dhyana Sloka.... an articulated piece in the form of verse for meditation on the deity.. Oh such a marvel is this my younger brother! To compare with him.. lines of vibration in the high supernals........ The Dhyana Sloka is the voice of the seer.. who has recorded in words that line the living experience.. by Ganapati Muni. "For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni. comes into contact with those particular lines of vibration..... THE DHYANA SLOKA Like the cool rays of the Moon.... Translation of Prof.. the friend of the blue lily... more powerful than an ordinary human memory or the most moving pictorial record.. he showers such Grace.. The question of mental agitation could not arise for Ramana as he was always in the blissful natural state......... '..... The gods and goddesses are posited in the Supernal Ether. Each deity has its own nada....round Ramana...

is due to the fact that the Maharshi understood that I was to finish and go. the throat was not affected and the pauses for rest were the minimum. " It is very significant that Sri Maharshi who had been silent so far. the friend of the blue lily. The adjective `firm' refers to the state of Ramana's mind. The story goes that Siva took the form of a young ascetic and sat under the banyan tree to dispel the doubts of some earnest seekers of truth. . naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita. The teacher was a youth. Swaminathan and Sri Visvanatha Swami 14. he stated. When I came to the verse nilaravinda the Maharshi made a remark. Bright like the solar lord of the lotus. in lustre he is the sun which befriends the lotus. Dakshinamurti. as I had the previous evening informed him about my program and I purposely retained the last chapter for this morning. calm and waveless like the ocean in mid- afternoon. "Spreading grace like the friend of the blue lunar lily. if he has eyes . it should have taken easily fifteen hours to finish the portion. Then I started reading (8am) and finished it by 9 o'clock.There are two elements in the verse which I may note in passing: one is the blooming of the eyes. at a modest rate. my firm younger brother. reminds one of Siva as Dakshinamurti. Speaking for five to ten minutes. and yet he is free from the faintest scent of desire. quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself. but their doubts were answered in his potent silence. Ramana. All this – one can easily see. " Now one remarkable fact is when I started reading. the students were old. in the form of auspicious thoughts. The tone was loud. Ramana too often taught in silence and many an unsaid doubt of his seekers was answered through his language of silence. by his pure abidance in Brahman he evokes his Father under the banyan tree. I contemplate on such a one. Commentary This verse is regarded as a `dhyana sloka' or an invocatory verse for evoking Ramana's presence. The reference to Dakshinamurti is to the first spiritual teacher of the world who taught in silence or mauna. Even now in the thousand petalled lotus of his head there shines Devasena * lovely in looks and mind. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. I do not know how it was done in six hours. seated under the banyan tree. in his Brahmic state he reminds one of his father. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") From Kapali's Diary OCTOBER 13 Sri Maharshi knew that I was to leave that day. therefore. Translation of Prof. There are two elements in In showering grace 112 the verse which I may note in passing: one is the blooming of the eyes. K. firm like a rock is this my younger brother. AR Natarajan Translation Vs 13 In showering grace he is like the moon.

and not mere compositions. K. He is the master who composed the Five Gems on Arunachala. The guru even of the great Ganapati. Though not at all trained in the language of the Gods*. Vs 16 He is the re-incarnation of Kumarila Bhatta. and Devasana is referred to in this verse as the pure mind. Vs 17 He is the preceptor who composed `Arunachala Pancharatnam' the essence of Vedanta. He is a reincarnation of Kumarila[ Bhatta]. but all comprehensive and filled with hidden meaning. the author of 'Tantra Varttika'. and Jnana are set out in a self contained way. brief like aphorisms. Commentary The beauty of the `Arunachala Pancharatna' is that each of the fourfold paths to Self-knowledge – Karma. and yet he is free from desire. K. however he elucidates the teachings of Vedanta alone. Translation of Prof. in the form of auspicious thoughts. elixir of the Vedas. lovely in looks and mind. but all comprehensive with hidden meaning. Devasana. *senior consort of Kumara AR Natarajan Translation Vs 14 113 Even now. Valli is referred to in verse four of this chapter as Consciousness. this boundless Genius . shines in the thousand-petaled lotus of his head. Bhakti. in this birth. It could 114 be said that these verses were Ramana's vision of the paths put down in words. the quintessence of Vedantic utterances. like the celestial tree. and unacquainted with Poetry. the sustainer of Vedas. A giver of boons to devotees. Again. In this birth however. he exposes the teachings of only Vedanta. brief like sutras. he is the King of ascetics. 17. AR Natarajan Translation Vs 15 Born giver of devotees. brilliant with various ingenious ideas. Commentary The Muni's vision of Ramana was as the divine Subrahmanya who had two consorts `Valli' and `Devasana'. he assuages the anguish of those who seek the shadow of his feet. author of `Tantra Vartika'. Translation of Prof. like the celestial tree he removes the sorrow of all those who seek his feet. 16. Swaminathan and Sri Visvanatha Swami 18. He is the highest Yogi because of his steady Brahmic state. master of mantras. guru even to the master of mantras the great Ganapati.Though thus he is a householder. Though he is thus a householder he is the king of ascetics. one verse covering a path. *Sanskrit 19. he is yet the author of works wherein crowds of brilliant ideas trail behind the inspired expression. brilliant with various ingenious ideas. praised by scholars. Swaminathan and Sri Visvanatha Swami 15. Yoga. The next verse deals with the beauty of these five gems. praised by assemblies of scholars.

the twice-born Tamil child. Commentary When words come forth from sages they are the product of their direct vision of truth. AR Natarajan Translation Vs 20 This is the third appearance of the God who once pierced the Krauncha Hill. a dull cowherd. The story goes that at the tender age of three `Sambanda' was suckled by the divine mother Parvati and outpourings in praise of Siva began straightaway. Translation of Prof. by his own sharp intellect. Vs 21 He is a renowned poet in Tamil. K. a monkey or dog. K. Translation of Prof. the twice born Tamil child who drinking the breast milk of the mother of the Universe sang in dancing tunes the praises of Siva. everywhere . `The marital Garland of Letters'. At the time of the death experience which liberated him he had no knowledge of the scriptures and had not even heard of the words `Atman'. `The Nine Gems' and `Five gems'.is another advent of the Master Poets. in exquisite Tamil poetry. Commentary Here he Muni regards Ramana as `Jnana-Sambanda' one of the three outstanding Tamil Saivite saints. `The Decad'. a language worshipped by Agatsya and other sages. He had no guru in physical form. Without a guru. He was in this sense a selftaught knower of Brahman. `Brahman' and the like. and who sung in lilting tunes the praise of Siva. This is the third appearance here on Earth of the God* who pierced of yore the Krauncha Hill. a scholar or a devotee. His advent now is to dispel the darkness of mere logic by being a living example of abidance in Brahman. Even though he left the body at the age of sixteen Sambanda's mark on Saivite devotional poetry is indelible. The Eternal Light Supreme he beheld with his own inner light. These `Five Gems' were later translated by the Maharshi himself into Tamil. `Eight verses'. Each word is therefore pregnant with meaning. who was suckled by the divine mother. Poetically speaking ideas would be rushing in a queue behind those inspired words. He is a poet of renown in Tamil. Swaminathan and Sri Visvanatha Swami 115 20. the language adored by Agastya and other Sages. he became intuitively aware of the eternal supreme light. (Reference is made to `Arunachala Pancharatna' of v17) Vs 19 This unique person is another advent of the master-poet. unaided by a Guru. a knave. And now he has come to quell the darkness of mere logic by providing a living example of Abidance in Brahman-Pure Being. AR Natarajan Translation Vs 18 Though untrained in Sanskrit and without familiarity with poetry. he is the author of works wherein crowds of brilliant ideas trail behind inspired expressions. *Kumara 21. Swaminathan and Sri Visvanatha Swami 22. In a boy. Commentary The Maharshi had already composed by 1917 the five hymns to Arunachala.

Ramana was the repository of all power but his power spread the fragrance of a silent mind all round. K. But Ramana's devotion was the supreme one of the repose in the Self. a rogue. free from likes. Monkey is referred to for one is prone to lose one's patience with its ceaseless mischief. Ramana's life itself was evidence of this. let no search be made for me". Lakshmi. but he did not know that it was in the form of a hill in Tiruvannamalai. a dull cowherd. he had clarified that the hallmark of the wise is their equality. where all differences are lost in the oneness of existence. Ordinarily devotion implies a difference between the worshipper and the worshipped. The reference here to cowherd is to all who are steeped in ignorance. yet full of peace. be it a boy. The question of differentiation could not at all arise as there were no `others'. scholar or a devotee. monkey. Vs 23 Full of power. he left home and reached Arunachala. Ramana was egoless. he left home and arrived at the foot of Arunachala. full of devotion. yet without sense of difference. let no search be made for me'. he left home and arrived at the foot of Arunachala. God manifest. Attachments are the product of the ego. AR Natarajan Translation 116 Vs 22 He looks upon all with the same even-mindedness. Writing down the message "this goes to the Translation of Prof. yet in conduct humble. Ramana could understand the language of monkeys and dispense justice in a way they could comprehend. yet full of peace. yet loving all the world. Swaminathan and Sri Visvanatha Swami presence of the Father.he beholds the same Being and without the least partiality. yet in conduct humble. . Does it mean that his love was any the less than one in ordinary human relationship? No. The powerful are never at peace with themselves nor would they let others be in peace. Commentary From the age of innocence Ramana was intuitively aware of the glory of Arunachala Siva. Swaminathan & Visvanatha Swami 24. Trans. Prof. This knowledge . Full of power. dog. His liberating touch was available to both his mother and the ashram cow. 24. God manifest. Writing down the message "this goes to the presence of the Father. 23. Let no search be made for me". AR Natarajan Translation Vs 24 Leaving a message. It was the limitless universal love springing from the Heart. Commentary The co-existence of the opposites is seen in Ramana. Commentary While replying to a question from Ganapati Muni. free from attachments yet loving all humanity. Abiding in the Self. full of devotion yet free from a sense of difference. `This goes to the presence of the Father. free of thought. Hence the adjective dull.

firmly. being. or hog. in accordance with his command. All the same at Heart in love. "I go to my Father's Presence. They radiate celestial beauty. From preference free. They are equal to Siva. the sanyasi. Those who so abide are endowed with all auspicious qualities. or desire to help? The reason is that their very presence. Swaminathan and Sri Visvanatha Swami 25. indeed they are the very form of Siva. 26. Commentary True power is not the power to dazzle the mind by performing `miracles' but is to abide in the Self. yet loving the world. and their's that power to grant all prayer. God's splendor. Karma is warded off and boons granted invariably but involuntarily. " So ends the Muni's Song with praises fair. and hence they are like Siva. To him. While leaving he left a letter in Tamil. From home he wrote. each as Self . sannidhi. or thought. They are the very forms of Siva. They are therefore verily the forms of Siva. They have the power to grant boons. dweller on the Holy Hill. IN YOUNG boy. dull cowherd. K. Amritanatha Yatindra humbly enquired concerning the boundless glory of Siddhas. They have the power to grant prayers. AR Natarajan Translation Vs 25 Of Bhagavan thus happily endowed with a wealth of auspicious qualities. They have the power To grant every prayer. Here `command' refers to the choiceless inner compulsion. The letter was not signed. " This Ends the Ramana Gita Composed by Vasishta Ganapati Muni. humbly enquired about the limitless glory of realized persons. as a lotus flower unfurled. the embodiment of auspiciousness. Amritanatha. of that equality . the English version of which reads as follows: "I have set out in quest of my Father. Let no search be made". none need grieve over this act and let no money be spent in search of this"*. 118 Vs 26 Bhagavan who is always rooted in the Self replied thus: The glory of realized persons is beyond imagination. and lad traveled thence to Arunachalas feet. How can they when they have no sankalpas. generates automatic divine action. They are like Siva. monkey or dog. Of Bhagavan Ramana. [*Ramana Maharshi and the Path of Self-Knowledge by Arthur Osborne – pg 26] Translation of Prof. . Sri Bhagavan. It is on a virtuous enterprise that this has embarked. Then came his deathexperience and the consciousness that he was the `deathless 117 spirit' which made continued stay at home meaningless. in rogue or scholar.came to him through a relative a few months before he left home. Therefore. replied "The glory of Siddhas is beyond imagination. thus happily endowed with a wealth of auspicious qualities. is his seeing. To this Mahatma one humbly asked "of power of Siddha?" To him he answered: "Beyond image or fears they are wise. In form of Siva are these Seers. as sadhu.

*** END OF Chapter 18. in which there is unwavering perception of unity.. verse 10 of sri Ramana Gita notes below .’ On The Glory of the Siddhas ‘ *** bIja vedAdi beginning (and end) of the Vedas 'om' pAka damana (indra) uttara mightier than Indra. He is the mystic import of the mantra 'Om vachadbhuve namah'. the others which arenaturaltotapas. Theformerisadistraction and a person possessing it might still be ignorant. All knowledge appears as if permeated by words. Supporter of the Universe. bIja . Tiruvannamalai. Sri Maharshi lies beyond even Lord Indra's bIja is 'la'. 116) In this verse.kurmeSa Lord of tortoises . ' (Bhartrhari) ------------------------------------------------------------------------------. (note: dharAdhara is also an epithet of Vishnu as preserver) 'd ' sushupti . Epithet of Siva and symbolic of transcendence. 10.. also known as 'anubandham 2' (Sri Ramana Gita.'va' 119 the Lord of the senses. * [*Sat Darshana Bhasya – Pg xxiii] Om Namo Bhagavate Sri Ramanaya Chapter 18. * *'Salutation to the Fire of Brahman whence emerges the Word' -------------------------------------------------------------------------------- 'In this world. reveals the bIjAksharas (seed syllables and/or letters) which make up Sri Ramana Maharshi's special mantra. those which involve the exercise of mental powers.penance. When we go beyond this we find.supporter of the Earth and all its jIvas .based on Ganapati Muni's 'gurumantrabhAshyam'.There are two types of powers. While considering the glory of the Siddhas one has to remember that their essential characteristic is not the power they sport but their equality. kacchapeSa . 6th Edition.Chapter 18.Rudra 'ca' dharAdhara the Hill.. as the Seer.The Hill of Dawn. 1977. The latter is god-given and is exercised by them not by an act of volition but purely as channels of the great force which possesses them. This mantra reveals various correspondences and is said to be endowed with Sakti (power). Kavyakantha Ganapati Muni.. the subduer of the demon called PAka (symbolic of the overcoming of ignorance). there is no cognition which does not follow language. Mount Arunachala .whichcometoapersonwhoisSelf-aware. p.

so it is understood by the Wise. looking at Ramachandra Iyer. He. . What then is there to dissolve or merge? Only that which comes from outside has to 120 be thrown out. but if they come to Tiruvannamalai. it is enough if they are told. here is that person.Here it represents Sakti 'bha' (note: the vowel 'a' is omitted. ' (from the Vakyapadiya of Bhartrhari . If what comes from outside is rejected what remains is peace. All knowledge appears as if permeated by words. ' Bhagavan nodded his head as usual. 'v ' Siva Sakti 'e ' syllable of offering signifying dative case (along with next letter) sUkshmAmRtA praNatyA (pra-Nati) obeisance/surrender of body and mind with humility 'namaH' 'om vacadbhuve namaH' om va ca d bhu v e namaH Altogether this reveals the Guru mantra .toyabIja water. After they had left.known as sleep . we take leave of you. If people whose minds are mature are simply told that the swarupa itself is shanti. ' '. This morning at 9 o'clock.. ) amareSvara Lord of Gods (Rudra) 'u ' amRta . 'om namo bhagavate sri ramanaya' 'In this world. It is only for immature minds that sravana and manana are prescribed but for mature minds there is no need of them.'Obeisance to that 'place' of Being from whence the Word arises (and sets)' Bhagavan Sri Ramana Maharshi is described as the secret import of this mantra.Kanda 1) From 'Letters from Sri Ramanashramam': 19th July 1947 (135) HEARING. that which purifies the word is the attainment of the Supreme Self. they approached Bhagavan and said. There is no need to move any further. two pandits came from Kumbakonam. we have to tell them to get into such and such a train or take such and such a path. MEDITATION AND THE LIKE Yesterday. attains the immortal Brahman. they get jnana. 'Swami. We pray that you may be pleased to bless us that our mind may merge or dissolve itself in shanthi. If people at a distance enquire how to go to Ramana Maharshi. who knows the truth of its origin.. 'Shanthi is the original state.. reach Ramanasram am and step into the hall. there is no cognition which does not follow language. he said.

then impressions world wide arise. don't they?' said some one. nididhyasana. In the flame of flames. 121 -. always proclaiming 'I am. by Ayam lit. To describe. so realize the mind’s Source is 'I'. 'Yes. I am'. the circling moth's consumed. and now your flower in lotus heart to rest. Securing means only remaining in one's own self. may merely image mental part. the soul enmeshed in samsara's snare. I'). becomes unwise. we've understood. Seeing that. They must occur to a person as a result of the maturity of his mind. ' In this connection. ' 'Aantara sravana means the knowledge of that Atma which is in the cave of the heart always illuminated with the feeling 'aham. Become an Atmanishta. either by making the mind absorbed in the search of the Self or by making the mind drown itself through control of the breath. In that sloka mention is made not only to Atma sphurana but also how to secure it. point inward to the Heart. . ' (from the edition printed by Sri Ramanasramam in 1995) Hridayam "THAT FROM which all thoughts of embodied being sally forth. The Goal of All in the Heart AWARENESS FLOWS from Heart to body whole. how to connect by yoga to the root?" "The Heart of all. indrawing and exhaling universe. Thou Art!" "If in the stem my Heart is the single shoot. he used to say. and swiftly dies. Beholding these apart from sky. a Self-realized person. by candle of pure light.subtly right of center’s best --. Start not from the pump: but hridayam as hrit. sushumna's stream to sahasrara flood. from which thought springs.' Bhagavan replied. hRdayakuharamadhye kevalaM brahmamAtram | hyahamahamiti sAkshAdAtmarUpeNa bhAti | hRdi viSa manasA svam cinvatA majjatA vA | pavanacalana rodhAdAtmanishTho bhava tvam || 'Brahman is glowing lustrously in the middle of the cave of the Heart in the shape of the Self. Some Sonnets on Ch 5. Those that are liable to do that aantara sravana (hearing inwardly) do not have any doubts.our Self is unity. it is worth while remembering the sloka written by Bhagavan bearing on this subject. Let Heart's ease -. 'But one thing. Not only are there outward sravana and manana but there are also inward sravana and manana. and to get that feeling to be in one's heart is manana and to remain in one's self is Whenever any one asked what those aantara sravanas are. aham' ('I. the whole receives.' 'Sravana and manana mean only those described in Vedanta.

EXTRACTS FROM THE DIARY OF KAPALI SHASTRIA PART 1 ========================================================= I thought it would interest members to read extracts from 'K' 's diary when he presented Ramana with his Commentary on his Gita. firm. When stream of mind is stopped by swoon. here now to find. round our sun. as moon at noon in clear blue sky to find: so truly centering Science of the Heart. the universal face isn't mind. deluded. one-pointed. Alan SRI KAPALI SHASTRIAR wrote his Sanskrit commentary on the Ramana Gita in 1941. and multi-formed. like moon. seer and seen are one. describes in night a circle. and paid a visit to Sri Maharshi to dedicate the work to him. may our meditation start. is mind whose origin is Heart. of Self but part. From observation. Seeking not Self. ere we merge in Heart. unbeknown. The mind by sahasrara lit. In Heart abiding. However. all meaning else than Heart is none. moonlit.Things limned by power of mind and sight alike seem different to thought-bound eyes.the Sun within the vestal flame of Self is ever ablaze. or terror. The Supreme is the Heart TO THE WISE. or excess elation. 'twill run swift into source to sleep. And on his return. His sleep is nought. Poor ignoramus. is one reflecting a greater light. A mortal man absents the Heart. It is quite long so I will post in Parts on a daily basis. in response to a pressing request for a full account of the trip. he gave a rapid narration which was recorded. The ignorant soul. from Self apart. 122 He is no thing but holy Heart at birth. immortal source of light. No notion differing seer from seen on earth can integrate man's conceit is unrefined. seeing in all sahaja in nirvikalpa finds their absence. This whole wide world on body-sense does fall like rainbow prism and indeed in Heart is presence. but Science of Heart. toiling 'neath the Sun -. Heart gives light to maya. When the typescript was ready and shown to him.into the Lion awareness dropped his thought -. Sri Shastria prefaced it with a note: "The following was dictated in response to Madhav's request that I must narrate to him as closely as possible all about my trip to Tiruvanamalai Naturally. sees mind. grief. magician's art. will enter holy name. cruising in dark night. Samadhi. mists his sight. To be true. and as such was not revised by him. this personal and intimate account was not meant for publication. purblind. but surfaces which silvered gleam. The Light of the Mind THE ORB of space. The universe entire. The one who Knows reveals Real light in mind. some extracts from it are included in this .

an English translation was at last prepared. " "Come so soon?" "I got the Jut immediately. Somehow my legs would not move forward. "Yes. " "You were expected. When I turned to my left. Hm. I muttered something. moved forwards and saw the figure of Sri Maharshi reclining on the sofa as usual. 40 am train. "I will take a little rice with buttermilk. I saw an arch in bold letters: SRI RAMANASHRAMAM . and is now available. I handed the manuscript and prostrated myself before him.. the old lady Echhamma was sitting there with her usual rosary. When the carriage turned to enter the Ashram. he said to an attendant close by. Our eyes met. perhaps a few minutes before time.. I expected change in her. one foot outside. but this never took place in his lifetime. Being very old she invited me with nods. "This is Kapali Sh. He asked me if I had taken food. perhaps pent up for ages they now found their vent. just take food . In 1998. why so much!" I prostrated myself. When I heard my name being uttered by Maharshi. and for her age she did not look older. I further stated that in one of the couplets I had stated that my commentary is the luster of the pearls which are the composition of Ganapati strung together on a thread which is . 05pm when I went before Sri Maharshi. He nodded and said " was 123 not there ten years ago when I last went there. taking the 7. Feelings overpowered me. The train reached T. 45 pm when I reached the Ashram. Kapali Shastria had intended to render his Commentary on the Ramana Gita in English. " There was a feeling of satisfaction and peace.. *** It was now 3. *** I stood at the threshold of the Hall. Then. and after arranging my things I took the manuscript in order to check up and correct the possible slips therein for when I was writing out the commentary I did not look back at what I wrote. I took a Jutka2 and it was 12. "Yes. my mind jumped back to the old moments and there were corresponding emotional experiences. as if to say "Why so much. Malai in time. published by Ramanasramam * IT WAS on the morning of 10 October 1941 that I started for Tiruvannamalai. The head hung down. took me to a building which I later learnt to be what they call the Office of the Sarvadhikari. R. I could not recognize the surroundings. I spoke not a word and stood up. then approached him close. Fortunately I got a compartment all to myself. ". explaining to him how unlike in Sat-Darshana-Bhasya 3 I had closed the concluding portions with a conspectus of the work and an epilogue.." I can have whatever you like.. I came out to Echhamma who was waiting there I was not in a condition to speak..section as they would be of special interest to the reader. " "The train came just now?" he asked.. that it was the Ashram. and as I was doing so. with effort raised my head . in all twenty couplets. ".

not now when it is not being read it can remain with me. you can call it so.. Oh! Everyone thought he would not live. " 124 Then he asked me about the colophon I told him I had left space to write a few words there. Addressing him. It looked from the manner of his reading as if he had read it before.." he said. He graciously smiled looking into that particular verse he read it aloud appreciatively while I remained quiet standing quite close by. Now. Just at the time when we were talking about the closing verses. "That can be done. There was only bone and skin. studied Vyakarana and specialized in Vedanta later he became Pundit in the Shankara Mutt in Kumbhakonam. It seems he had to leave the Mutt due to some misunderstanding and a few months back he came to Tiruvannamalai and is making a temporary stay. "How is it he looks so weak?" I asked.. " Then he turned to the end of the book and wrote after Kapalinah krtih. in addition to my routine work. as I had no time to look back as I went on writing the 243 pages continuously for twenty days and more. Sri Maharshi's question to me was significant the significance was lost upon me at the time. as the Maharshi pleases. and as such it had to be offered then but I had still to go through the book to find out if there were slips. coming closer to me. but that was only for a few minutes in a crowded gathering ten years ago. "if you had seen him a fortnight ago. a gentleman was standing outside whom the Maharshi could see through the side window. he said "Come in. somehow he . But in the Introduction I had written the title as Ramana Gita Prakasa Pithika." Maharshi replied. "Yes.. I told him that I had written in the next verse that the work was offered on 10 October 1941. Later I came to know it when people told me about the extraordinary crisis which would have easily led to a fatal end. for with difficulty I recognized him to be the same boy who used to come twenty eight years ago to the Virupaksha Cave when we were meeting at the feet of Sri Maharshi. here is come" (showing the book in his hand). I shall write. We had no opportunity even then to converse. prkasakhya vyakhya. "No." I replied. and filled up the word samapta. " "Anyway. ?" I exclaimed. Would you like to take it now?" he asked. Then the Maharshi audibly read out the twenty couplets and significantly accented the last line: matrbhutamahesaya Ramanaya namo namah. Later. as you have already named it. "He is very healthy and strong now. 4 He immediately saw that and said "Then. is it J. Pointing to him the Maharshi asked me "Do you recognize who it is?" I looked at him scrutinisingly. as I had something else to tell him.the import of Sri Maharshi's teachings. In a minute I saw him entering the hall. "you can call it Bhasya. "Ah. once I saw him sitting mute in a corner of the hall at the Maharshi's. Afterwards he went out.

He was taken to the hospital from his lodgings.. who was sitting there wanted to see it. then and there expressing his opinion or raising some objections. for that was an interesting situation but J. and I was determined not to give way to impatience. *** It was not J. kept quiet for a minute. "I shall just see only the Pithika. I had a presentiment that some obstruction might present itself. " J. A few months back he was seriously laid up in bed with complicated illness including temperature. Duraiswami gave me some details about the crisis.. medical science has not definitely succeeded in finding a cure for cancer. Later I directed him to go on whenever he stopped. Sri Maharshi found him obviously to be a little insensible he looked at me. "(Introduction). K. is reported to have said that it is not a question of days but of hours being counted. and I found his questions meaningless. then it could be only by the Maharshi's help. and humanly speaking there was no hope but of course if he was to come back to life at all from his death-bed. It is due .is there. The Maharshi hinted that it was not ready to be seen in fact he said to J. it was found to be cancer in the abdomen and as is well known. repeating what he said a minute earlier. Sri Maharshi had to gracefully say "Yes". went on reading. There was a general talk and everyone was saying that it was an extraordinary thing that J. and he was given up for lost. Pondicherry) blessed me with when I took leave of her.. I was waiting to hear what he. Sri T. " One word about this. to do something. My book was still in Sri Maharshi's hand she was glancing through the pages and as already said. J. Maharshi. Later. the boldest among the unbelievers pauses. but asked them. pausing and looking at me questioningly. Then he kept it on the shelf. the doctor got unusual courage. R. did something which might mean anything. bewildered. Naturally. On one or two occasions I met the objections as they apparently merited an answer. and which proved that the advice of the Maharshi was not in vain and 125 meant much more than what was said. Sundaresa Iyer and Sri A. Then J. read aloud the twenty verses concluding the book.. would say. a local man who seems to be a devotee of the Maharshi. 's fault if he could not follow the sense of certain passages. Sri Maharshi kept quiet. significantly. and it is this attitude that helped and reminded me also of the significance of the flower Divine Solicitude which the Mother (Aurobindo Ashram. *** J. was alive today. came to the rescue of the Maharshi by almost removing the manuscript from the shelf. doctors were changed. and one of the doctors. took it and began to read. Immediately. again he asked. While starting. : "He has yet to go through them once.

developing. This is a chapter in which Maharshi gives a discourse on the subject of hrdaya of . it was Subrahmanya Yantra. which has a special significance in the worship of Divine Mother. Ordering the door to be bolted he looked around cautiously to see if there was anyone who was not in his confidence. Having assured himself that we were safe. The book explores into the various spiritual and scientific aspects of Sri. (Sri-Chakram is a power-laden spiritual symbol having profound inner meaning. This idea was quite foreign to his culture. was over. while the Science of the Atman is asserted by its sponsors to be not so. was reading the Fifth Chapter by now. in the world. My own Guru. including T. what was meant. It represents the stages of evolution of the universe from the central Divine Reality. *** After the Veda Parayana. Then there was another. ) He spoke to me how he was able to get it all done. K. S. he requested Raju Sastri to take out the thing. he .Chakram.came to the unthinking habit of many of these people in cramming the standard works of Shastras. The third one contained letters inscribed in the diagram. Both of us were taken by the Sarvadhikari to his office. From the mandahasa(medium sized cupboard in which household idols 126 are kept for worship). conducted by Sri Raju Sastri in the evenings. why so much care for safety had to be taken etc. This was because the esteemed friend had a cultured mind. and he in turn placed it in my hand. continuously changing. Vasishta Ganapati Muni may be considered an honorable exception. ) *** OCTOBER 11: J. I do not remember to have seen such a big sized Meru in rock though I have myself worshipped one made of gold(small size. I would not say all Pundits are like that. And the great Tamil scholar and poet Muruganar sitting by me (who by the way is not a Sanskrit Pundit) could not only follow but explain to J. Raju Sastri took out a plate and handed it to him. I had stated that the Sciences. a smaller plate that too was taken out. I saw the whole thing. It was a few inches square. But Sri Maharshi appreciatively nodded when the passage was read by J. We all came out and he took us to another hut where I was shown Meru in sila (solid rock).Raju Sastri . it was neatly done. It also reveals the phases through which man can free himself from his restrictive physical conditioning and expand to the higher stages of consciousness and freedom. The diagram was Sri Chakram. It cost a thousand rupees. were imperfect. I was wondering what he was going to do. The mathematical qualities of the symbol have become an enigma to the scientists and there are continuing research and study of this mystic design we inherit from the remote past. it was solid gold. but its weight betrayed to me the metal even before I saw it scrutinizing indeed. I believe there was none else excepting one or two other than we four. himself.

Someone from Lahore said that he would try to get that number so that one could see the whole article and the means by which the experiment was carried out leading to the . " Immediately I took the manuscript from J.and this is a very important chapter. It seems in 1931 there appeared in November or so (I do not remember the exact month) an article in it describing the Heart. the Maharshi continued. Located on the right side of the chest is the hrdayam of the Upanishads and it is recognized to be such by Appar and other Tamil saints. the true Heart. and removed the word akasa leaving it as hrdayam. TheMaharshisaid: "I made enquiries about it to get the whole article and that particular number of the journal. When a particular passage came. whereas the hrdayam in the middle of the chest anahatam is called hrdayam by Tantrics and some of the yoginis. 127 He took out a manuscript of Rajayogasara of Nayana 3 and read a few lines in Sanskrit stating that the pascanmarga hrdaya is on the back-side while the puromarga hrdaya is in the front. " After a minute the full significance of Maharshi's questioning became evident to me and then I said "I think it is better." I said "I shall note and find out if necessary I shall quote the text. "I have written hrdayakasa for anahata also. and it was later confirmed in another article which appeared in 1934 in the same Journal. but nothing has been heard. to remove the akasa and simply call it hrdayam. But it is not hrdayakasa. and there was general discussion in which he was the main speaker he quoted many of the ancient texts from Tamil and Sanskrit to show that the hrdaya which he speaks of is the seat of the Self. Maharshi asked me: "But is it called hrdayakasa 1 or merely hrdaya (referring to anahata 2 )?" I replied. meaning "Are you quite sure?" "Anyhow. for the Maharshi began to speak about the 'Heart'. and I think somebody also wrote to that address which I have noted here (pointing to the note book in his hand). as the distinctive features of Sri Maharshi's realizations are expressed in unequivocal terms. The sentences read by Sri Maharshi clearly conveyed the idea that the Heart described was the deepestandtheinnermostpsychophysicalandspiritualCenterofman." he said "that is right. to be on the right side.his own accord . " "Yes. Again he took a book in which he had written in his own hand some sentences in English culled from an American journal. Just here. it is only hrdayam. " Maharshi paused and looked at me. My impression is that the anahata is also called hrdayakasa in some of the Tantric works. that would be better. when there is so much doubt. That was the JOURNAL OF THE PSYCHOLOGICAL RESEARCH INSTITUTE started in 1872 in Philadelphia. there had to be a halt in the reading of the manuscript.not in answer to any question from anyone . " "Yes.

"I do not know how long things have been going on this way. " "Yes. D. I too observed it he is in the hall practically always. He asked me to tell him more about Sri Maharshi's remarks whatever I had to say I did. almost in the hearing of the Maharshi once asked me in 1931 "What. As for slips. "It has been so for the past one year and a half. you are not as much accustomed to write Nagari if it were Telegu it would be different. Sri Maharshi had two newer one in Telegu and the other in Nagari . " "It is not exactly that many may have done. now in a jovial tone reminiscent of olden days "They can afford to talk but if one is hit (or caught in the net) then he can know. and whenever there was variance in reading he drew our attention to it and wonderingly expressed 'How is it that such readings have crept in!' In fact I had two different editions when I wrote the commentary.definite conclusion that the center of the Self or Heart is located on the right side of the chest. " A. said. " 128 A." I said "and very graciously asked me to take my food first and that is all. I spoke to him. " "Did he make any personal enquiries when he first saw you?" "Of course he did. but behind it a certain aloofness was visible throughout. R. quite good. it is always the case. We go on thinking that we have written letters and words which are quite often left out. L and N." I added. he very kindly heard me and made his very gracious remarks especially when I referred to my handwriting in Nagari scripthe said "Yes. Formerly it was not so. came and asked me to give him details of what went on in the hall when my manuscript was being read. "But it is no wonder that he is so kind to you in fact none of us has moved as you have done with him. 4 Indeed they. What you say is perfectly true so far as I am concerned. When he asked me to give my impression." said A. In fact he kept a copy of the text while closely giving his ears to the commentary being addition to which he had by his side the original manuscript written by Nayana in 1917. D. And afterwards when I was speaking to him about the work. did he make any remark?" "Quite many. R. I did move very closely with him and I have always considered . clear and legible. " "What do you think it is due to?" "Somehow there is withdrawal into himself. D. I frankly told him that the Maharshi was really gracious as usual. " "This is quite interesting and pleasing to me. Even now it is quite all right. R. he is more and more indrawn. He does not turn to the side of the temple or look into other constructions. "When the manuscript was being read. " In this connection I reminded Sri Maharshi of what some people once talked about this in light vein ridiculing the idea of hrdayagranthih. your chest is not burst as yet?" The Maharshi replied.

. recited the first verse of my anjali to Sri . he added. It was my chapter. There was an unusual certainty that everything would go all right. I thought. I myself might have something to say. and old acquaintance. was previously informed about the propriety of leaving the author to read before the Maharshi. I had to take this course that day. All who could follow Sanskrit were present. In the previous three sittings J. When all of them had come. that I would try to give a résumé in the evening. the Maharshi looked into my face as he knew already that I was to start and proceed with the reading. But Maharshi smiled and said "Now! It will be already a great thing if he finishes even the Sanskrit reading. might say something." I said "Even when there was occasion for it. " "No. this train of thought passed by me and I did not think of it again. my body would not like to be seated from the spine upwards there was an unusual force waking as it were.. the range becoming wider and wider. The voice was going higher and higher. he kept simply quiet. Then they were satisfied. I explained in Tamil what I had written about the value of contacts with great men... *** 129 I was in the twelfth chapter and had read the first ten verses with the commentary. I tried to give the gist then and there. 1 When I was reading this.. still it was not I. How to finish or even try to finish the remaining thirteen chapters? Moreover. " Facing me. "How is it possible!" Then I said. so did Saturday and seven hours of Sunday have already passed at best I could read today for five to six hours without disturbing the Ashram routine and regulations in the hall. The whole clavicular region was being taken up there was no feeling of the existence of the head. When I came to the tenth verse somehow I stopped it was just time too.. Now I questioned myself. have I tried? Friday passed. I had given the word to the Mother that I would try to finish on Sunday itself. there were portions where Sri Maharshi. finding that to appeal to me might not be fruitful implored the Maharshi that I might be asked to expound it in Tamil also as so many were waiting in earnest. at the same time addressing N.. "2 *** OCTOBER 12: There was nothing important to note till I entered the hall. But I do not say that by his treatment of me he made me feel his aloofness. J. However. "1 "That is why I ask you if there was any talk between Sri Maharshi and yourself reviving old memories. I got up first.. was able to finish less than one-third of the whole. At one stage N. But what to do? I was destined for another way. for which purpose he had specially come.myself to have received his special blessings. turning to the Maharshi. I was reading. It was from that I felt that there was a certain aloofness.

It was an unusual vastness in front of me the body was light. "On the slopes of Aruna Hill. Him the Lord some call the Primal Being. The rest I did not note. Lives aglow the Maharshi. III. I was doing things perfectly in normal consciousness. Lord Shambhu with Shakti indrawn? VIII. of Bharadvaja line. Vast with a heart which delighteth in all. Tender is he with gentle smiles. reciting. in human form. Is he another Shankar. II. Others see Him as Being Supreme. he laughs. By Kapali of resplendent speech. " Then I went on. Or else. Our teacher's teacher May he destroy our sins! IV. Disciple of Kavyakantha Sage. His health. robed but by spaces around. Sanctifying once more the environs sacred. model unto men. the Lord Maharshi. Ramana called. as it were but this sight around me. I was not in meditation.Maharshi: I. And servant of him who served at Ramana's lotus feet. O Silent one. D. " *** At night I had a long talk with A. Is made by bhakta Kapali. Among men and others moving equal. 130 VII. expelling evil in those that seek. V. him they call Maharshi. Kundina-born. the Infinite. Prince of Preceptors. Slowly I moved. facing the Maharshi and close to him. By his flaming effulgence. But ever in our hearts thou joyest to dwell With certitude. the plenitude of tapas puissant. Luminous. Yet others proclaim Him the Being Centered in the orb of worlds and spheres. The creature ego-soiled perceives not. as I was doing the salutation: "This offering of reverent praise. Yet he shines forth. Him who shines forth in all the Three. Mercy bodied sublime. Mighty is he with blazing eyes that none can meet. R. Dispelling darkness. There was no head whatever. airy as it were. by the way. This splendor compact. every succeeding verse being recited with increasing force. He nodded approvingly when the last couplets came out of me. Sri Maharshi looked a little moved that is my impression. to sages priceless. O Ramana. Thus beams thy life with many a side And leaves the learned guessing. Shankar's offspring? Is he the self-same boy. looked far better . But ever unsevered from Him. VI. In movement deep from Silence sprung. Teacher of teachers!" When I finished. I concluded it with the recital of the last two couplets of my epilogue to the Anjali. Is he Kumara. this work within and without me was clearly not mind. Making the world a morsel. Who savored in full the nectar In the lotus feet of Sri Ramana. Reigns a Splendor.

than what it was when I last saw him at Pondicherry. Sri Maharshi himself was not looking as old as one would expect in fact there was very little change in his body - I saw him after an interval of ten years - if at all, there was some improvement in his health. OCTOBER 13 Sri Maharshi knew that I was to leave that day, as I had the previous evening informed him about my program and I purposely retained the last chapter for this morning. Then I started reading (8am) and finished it by 9 o'clock. When I came to the verse nilaravinda the Maharshi made a remark. Speaking for five to ten minutes, he stated, naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita. " It is very significant that Sri Maharshi who had been silent so far, quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself. There are two elements in the verse which I may note in passing: one is the blooming of the eyes. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. "Spreading grace like the friend of the blue lunar lily; Bright like the solar lord of the lotus; by his pure abidance in Brahman he evokes his Father under the banyan tree;

firm like a rock is this my younger brother. " *** Now one remarkable fact is when I started reading, it should have taken easily fifteen hours to finish the portion, at a modest rate. I do not know how it was done in six hours. The tone was loud the throat was not affected and the pauses for rest were the minimum. All this - one can easily see, if he has eyes - is due to three factors: (1) the Maharshi understood that I was to finish and go(2) I had the will and (3) the Mother was present - as she later confirmed. In the final part of Kapali Shastri's Diary he told how the Dhyana Sloka came about at Ramana's suggestion in the Ramana Gita. A further note is appended for members. Alan The famous Dhyana Sloka, by Ganapati Muni, said to invoke Bhagavan's Presence

In showering grace he is like the moon, the friend of the blue lily. In the same way, in luster he is like the sun, the lord of the lotus by his abidance in Brahman he reminds one of his Father** under the banyan tree firm like a rock is this my younger brother. Him, the moveless one we lovingly remember. **Lord Shiva as Dakshinamurti. The Muni saw himself as Ganapati and Ramana as Skanda therefore as brothers. When they first met they became firm friends, like actual brothers, roaming the hill together and going swimming. The Muni had a man to man relationship with Ramana on the human level, but of course he also regarded him as his Sad-Guru on another level. Bhagavan nicknamed him Nayana which is a term of endearment and means 'father' in Telagu. Of course it was the Muni who named the young Brahmanaswamy as Sri Bhagavan Ramana Maharshi.

* THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation, more powerful than an ordinary human memory or the most moving pictorial record. The gods and goddesses are posited in the Supernal Ether, and they take names and forms to operate in this world constituted of name and form. Each deity... responds just like a person when called by name. Each deity has its own nada, lines of vibration in the high supernals. The Rishi, the seer when he meditates on the deity, comes into contact with those particular lines of vibration, and is able to formulate in human language, the name, the form and characteristics. Such a formulation is what is usually known as Dhyana Sloka, an articulated piece in the form of verse for meditation on the deity. The Dhyana Sloka is the voice of the seer, who has recorded in words that line the living experience. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the Deity is sensed immediately.

"For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni. This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse, the Maharshi (who had been silent so far) made a remark. Speaking for five to ten minutes he stated, quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita. '... There are two elements in the verse which I may note in passing: one is the blooming of the eyes [like sun and moon]. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") This incident in the life of Ganapati Muni author of the Ramana Gita may interest
members. It is from his biography. Regards, Alan

Again and again the Muni sought the presence of his master, the Maharshi, came to Arunachala and stayed. In Arunachala the Muni had his tremendous Yogic experiences.
One day, when all were assembled on the flank of the Hill for prayer and waiting to take the lead from the Muni, there emerged suddenly from somewhere a bright star which

went towards Ramana, touched his forehead and receded. This happened six times. The disciples were astonished, and Nayana (the Muni) realized it was the manifestation of Skanda (the six headed Subramanya from the Pleiades constellation or Karttikeya) in Ramana. He at once praised him in eight extempore slokas. (These eight
slokas form part of the forty verses in praise of Ramana -- see the First Invocation in this volume -- which are recited every morning at Ramanasramam. ) Ramana listened to them in his spontaneous divine mood.

Ramana usually remained silent, speaking only when absolutely necessary. He, the incarnation of Karttikeya was born, according to Nayana, to direct and guide all mainly by his silence. After the recitation was over, Nayana -- who burned to accomplish the
redemption of his motherland by the Mantras which gave power and protection to the ancient sages -- asked Ramana whether Self-enquiry itself was enough to

empower the welfare of humanity, or whether any other Sadhana was necessary for this purpose. Ramana replied: “Rely wholly on God who controls the world and does what is auspicious. Settle still in your heart, with all cares entrusted to God. He who can shape the future can also conduct the present affairs. The Lord conducts the past, present and future and prepares the ground for the auspicious events. Do not have any doubt about it. He acts according to the needs of the times. So be firmly poised in the Self. It will do you good. Leave everything to God. ” The Muni, like other great devotees of the Maharshi, surrendering wholly to this ultimate guidance, became himself an instrument of the Divine activity among ‘the needs of the times’ subsequently. Ramana recommended aspirants to return to their roots -- to what came naturally to their own Dharma -- with the depth enquiry “Who yet sees?” to sustain it. Incident in the life of Ganapati Muni

Translated from the book "Sri Ramana Virunthu - Part 1" compiled by Siva. Deenanathan published by Sri Ramanasramam pages 110 to 111
Ramana Gita One day Bhagavan said: " Probably it was the year 1913; Nayana (Ganapati Muni) came and had many of his questions answered. In this way he enquired on many topics and got them by heart. After that Nayana went to many places to give discourses. While delivering the discourses in Sanskrit, he recited many Shlokas with ease. He would then say "This shloka is from chapter number (some number) of Ramana Gita and this is the shloka number (some number)". The beauty is that Nayana said in this way, many months before he actually began to compose Ramana Gita....... But nobody had the courage to question Nayana, "Where is this Ramana Gita that you are talking about?" Nayana was a scholar and an equally smart person. In this way he continued composing many shlokas without much effort and finally he completed writing Ramana Gita. " Devotee: Bhagavan! If at all someone had asked Nayana "where is this Ramana gita" what would have happened? Bhagavan: (with laughter): Who has the courage to question

Nayana? That was the strength of Nayana.
Bhagavan continued: " Do you know what Nayana was saying after completing Ramana Gita? He would recite some shlokas; He would say these are in Ramana Gita; But they were the ones NOT in Ramana Gita. If someone pointed out "Nayana, This shloka is not in Ramana Gita", Nayana would immediately respond, "This shloka is from Maha Ramana Gita". Nayana had planned to write such a book too. But did not write. He was also saying he would

nurtures the wondrous elegance of (Ramana's)Gita: 12. into which it resolves itself . and from behind for the energy of the senses: 8. . by the inner movement. by whose magic. which sustains it. Which is the Splendor concrete. By going up. Seeing the multitude of objects. of the sun. That Brahman. On which by meditation men have become immersed in the Delight of Atman. penetrating the walls of Ganapati's speech. By whose Light. so pleasing to me. the Pure. knowledge indirect comes. the desireless knowing the truth are delighted. Om Namo Bhagavathe Sri Ramanaya! ramasamy ====================================================== Dear Sri Janaardana Kalianandaswami . by going down. In which support. it stands(as ever) for Mukti. in which matchless Strength. by the realization of oneness: 10.unwearied let it reign supreme bearing the Ramana-name. for my meditation: 7.may it ever throb in my heart's lotus: 11. This Light of Atman.and what more. with the eye inward for experience of the Self's oneness: 9. Regards in His Grace. but whose contact in particular causes that direct knowledge. THE UNMANIFEST from which all this manifestation takes birth. (The Light) from the lamp named Ramana. itself pervades moving everywhere: 14. it resembles the Sky. the Original Sound: 13. Full. With the outward eye it makes for the body's illusion.use all his talents to write a commentary for Arunachala Pancharatna. Where to stay is liberation. let that Brahman in Guru's form swell itself in me: 15. which. which by its rays dispels the darknesses of the ignorant . or retired from it. They never got written. called the Primal Sound. bearing the Ramana-name for me . Nayana passed away before he could write these. release. It holds fast to the root. the little minds have a dual vision cast on the All (the One Sum Total. yet it flows for the lotus of the head. Alan Hymn to the Guru or Gurugita of Vasishta Ganapati Muni 1.That the Eternal is: 134 2. but its abode is in the Heart's lotus. is the power that is there for the power of Brahma and the rest of the gods: 4. That. this cosmos (this Brahma's Egg) with its myriads of globes firmly abides: 3. by the movements in the adhars1 and in the head. Of whose truth on hearing. Samaste): 5. it fixes movements . Pranava . the source of all lights. To illustrate your point about the very close relationship between Ramana and Nayana `I append Ganapati Muni's Hymn to the Guru. to Which even an inclination has the same purport: 6.let that truth dawn upon you in concentration and meditation of Tara. yea. It is devoid of support. Silent. of the planets. " Note: Pardon me for the quality of translation! Please feel free to post from the original English source if you have come across earlier.

Subbaramayya. Commentary on the Ramana Gita: "Ramanagita Prakasha" by Sri Kapali Sastriar Published in Sanskrit. Leela. R. Maharshi by Sri Kapali Sastriar Published by SABAD (Aurobindo Ashram. Natarajan. That Brahman. containing first-hand accounts of their relationship. was published in 1959. Introduction by A. SABAD. Nayanaby G. Bangalore. David McIver came out in 1946.. In accordance with his view. Shastriar. NatarajanPublished by Ramana Maharshi Center for Learning. R. Sudarsanam. Ramanasramam Sri Ramana Gita A new English translation by A. lovingly. Swaminathan have utilized all the previous translations as well as the Sanskrit commentary of Sri T. Selection from Ramana Gitaby A. A fresh translation by Professor G. part of an unrevised English introduction to his Ramana Gita commentary: "Ramana gita-Prakasha". meaning and significance of this great verse in the Ramana Gita (Chapter II. Ramana Maharshi Center for Learning. named Ramana. 17. R. whose thought (leads to)liberation. A deeply perceptive and readable life-portrait of the Muni. Bhagavan and Nayanaby S. verse 2) written by Bhagavan himself in Sanskrit. Pondicherry) Contains.16. A valuable discussion of history. by his foremost disciple Kapali Sastriar author of the Sat Darshan Bhashya. published by Ramana Maharshi Center for Learning. Krishna Published by Kavyakantha Vasishta Ganapati Muni Trust in Madras. Sri Ramana Gita by Ganapati Muni a Bibliography The first English translation of Sri Ramana Gita was done by Sri Munagala Venkataramiah (Swami Ramanananda Saraswathi. author of Talks with Sri Ramana Maharshi)and published in 1935 with a Preface by Grant Duff. Vasishta. Salt . recently translated from the Sanskrit by Dr.A Biography by Sri Kapali Sastriar. Published in English. M. A second edition revised with the assistance of Mr. Sri Visvanatha Swami and Professor K. publ. which gives special emphasis to the Muni’s work in rediscovering the original meaning of the RIG VEDA. Bangalore. ShankaranarayananPublished by Ramanasramam A moving account of the intimate friendship of the Maharshi and the Muni. Publ. also with the Sanskrit text. gave out this Hymn to the Guru. Bangalore A clear contemporary prose translation of the most important sections with well researched commentary. Another rendering by Sri Krishna Bhikshu. one of which is quoted in this study. Pandit and D. came out in 1966. Tara. S. published by Passage Press. as well as diary excerpts. Frawley. R. With excellent Introduction and Commentary. deep and lucid. Published by Sri Aurobindo Kapali Sastry Institute of Vedic Culture. as well as the wise rendering of the Muni’s experiences and teaching. let That deposit me in the Delight. Tantric Yoga and the Wisdom Goddesses by David Brawley. urged by the Delight of the primal sound of Silence. Eka Sloka of Bhagavan Sri Ramana Maharshi Commentary by C. permanent encompassing. V. Ramanasramam Glory of Vasishta Ganapati -. 135 ====================================================== For those interested in further study of this Scripture I append a brief Bibliography. Natarajan. Kapali Shastri (1946) and have endeavored to bring the English rendering into the closest possible conformity with the Sanskrit original. Bangalore Contains the Muni’s own versified autobiography in the First Section. V. In preparing the latest translation. later developed by Sri Aurobindo in The Secret of the Veda and K. along with the Sanskrit text.

' Ravi Sankar Lusaka. the kinsman of the lotus.(who knew and was a disciple of both Bhagavan and the Muni) . His eyes shine like full-blown lotuses. M. Likewise. to save mankind. the moveless one we lovingly remember" Meaning Even to the blue flower. To quote Sri Kapali Sastriar from his Dedication of Ramana Gita Prakasha. The sun represents the blazing energy. on a Saturday morning. In his Brahmic state. In the same way. " When I came to the verse nilaravinda the Maharshi made a remark. The Maharshi himself quoted with approval the view of someone that this sloka deserves to be the dhyana sloka of the whole Ramana Gita. as the son of God. symbolized by mountain Arunachala. This has been taken from the book BHAGAVAN AND NAYANA by Shri Sankaranarayanan The INVOKE prayer is called Dhyana prayer in Sanskrit. a 16-year-old schoolboy in Madurai realized the total futility of equipping himself to earn his livelihood. sat. expounding in silence.Lake City. October 1998. the principle of the Supreme Brahman to four aged disciples. Son of God. the moon is a friend. Silence is his eloquence. He is described as achala unmoving. This INVOKE PRAYER was bequeathed to us by the great Vasistha Ganapathi Muni. OMNISCI And he would respond to them in a manner that was truly amazing. Draws from many untranslated Sanskrit texts of the Muni supplied by Sri K. Thus Maharishi is the Divine personality in threefold poise of sat chit ananda. With grace they emit rays cool as the moon's. Utah Dedicated to Ganapati Muni to lead to a greater examination of his teachings and ideas. he reminds us of his Father abiding under the Banyan tree. When dispelling the darkness of the heart they shine like the resplendent sun. Ramanan . naming a gentleman. the sustaining sap in all things. ENT VENKATARAMAN narrates an experience he had in his childhood. the friend of blue water-lily. Him. The easiest way to progress on the path blazes out by the Maharshi's teachings is to open oneself to his influence. Again the moon is the symbol of Bliss.and now lives at the age of 90 at Ramanasramam. THE Devotees knew that Ramana Maharishi was aware of even their unspoken thoughts. he reminds one of his father Dakshinamurthi seated under the Banyan tree. the Maharshi’s grace is available even for those hearts are not quite pure. RAMANA A LITTLE over 100 years ago. ananda. not pure white. An irrepressible urge . R. Zambia An article that appeared in " The Hindu" (newspaper) dated 16 April 2004. learn to invoke his presence and surrender oneself completely to him.' he said that the verse is quite fit to be the Dhyana Sloka of the whole Gita'. a Paper by V. the knowledge as Consciousness. He is always in Brahmic state. in luster he is like the sun. The Brahmic state denotes the Pure Existence. ' " In showering grace. tapas. we fortunately have a prayer to INVOKE his presence. For invoking his presence . he stated. chit. he is like the moon. Speaking for five to ten minutes. 136 The Message of the Ramana Gita. come down on earth. S. Natesan .President of Sri Ramanasramam.

. During the last few months of Bhagavan's life when he was seriously ill. he was simply "Brahmana Swami" who was accessible to all of them and whose one look lightened the burden in their minds. marked in the school atlas as Tiruvannamalai. and among brothers and sisters which Bhagavan himself had hinted at. We used to keep a stock of sour porridge (`pulithakuzhu') always in our house. our residence was on Avarangattu Street and four doors away lived an old lady whom we called `Mudaliar Patti. In Tiruvannamalai town. when I returned from school I heard this `Patti' telling my mother. I was studying in standard nine (it was called Form Four in those days). late Dr. he gave peace and solace to tormented souls from all over the world. Arriving at the destination. This was because a life-link comes to be established between disciple and Guru. To the common folk of Tiruvannamalai and its environs.. he elected to stay 137 there for the rest of his life. Krishnamurthy. relinquished his medical practice to be of service to him. It was the actual experience of many devotees that Bhagavan was aware of even their unspoken thoughts and he would respond to them in a manner that was truly amazing.. had on an impulse. I would take a bowlful of this and pour it into the cupped hands of the swami. She used to prepare snacks and take them to Ramanashram as offering to the sage and for distribution among the devotees present in the meditation hall. R. That boy was Venkataraman who came to be revered as Bhagavan Sri Ramana or Maharishi Ramana in later years. ' (Not to be confused with Alangartanni Ammal of Karaikal who was also known by the same name). Renouncing all his worldly ties and without a twinge of regret for the snapped past or a thought of concern for the basic needs of the morrow. my father stayed on for night duty and I was his silent companion. My father. After school hours. My mother (late) Subbulakshmi Ammal was equally devoted to the Bhagavan. It was my mother who was livid with anger. This characteristic of Bhagavan was brought home to me in a telling incident that shall remain etched in my memory and the purpose of this article is only to share that experience with others. " The next thing I knew was a stinging slap on my back.compelled him to forthwith seek sanctuary in Arunachalam. M. He would drink the porridge with relish and walk away without even wiping his hands!" I did not believe this story and told my mother that `Mudaliar Patti' was spinning a yarn. the lad set forth towards his goal. "How dare you sit in judgment over any action reported of a realized soul like Bhagavan? Are we not ordinary mortals who should know our place? Let this . I used to visit the ashram in the company of my parents. Ihadthegreatfortunetohavedaily`darshan'oftheBhagavanduringthelastfewyearsofHismortal life. One evening. He would stand in front of our house and clap his hands in order to draw our attention. like the one between parents and children.. "Do you know that Brahmana Swami did most of his alms- taking on this street of ours during his early days on the hill? He was given to silence in those days. "Bhagavan would never have taken food from her hands.

At the end of the sobbing. only today did Sachidanandam tell me that you used to give bhiksha to him in the early days and that he would receive the mixed rice in his towel. and they take names and forms to operate in this world constituted of name and form. he spoke to her. let him weep by way of `prayaschitham' (atoning penance). Sachidanandam. Well. ******************************************************************** om namo bhagavate sri ramanaya! The famous Dhyana Sloka. and is able to formulate in human language. the moveless one we lovingly remember. "Subbulakshmi. as I recollect and relive the experience. more powerful than an ordinary human memory or the most moving pictorial record. he is feeling the burden of his guilt. who we knew well. the form and characteristics. in luster he is like the sun. by his abidance in Brahman (state of pure Being) he reminds one of his Father under the banyan tree. ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. the seer when he meditates on the deity. "You know Mudaliar Patti. (Him. but even now. I am overcome with the same sensation of supreme peace. I started sobbing aloud. " This revelation was too much for me. I felt relieved and my mind became extremely light. " 138 Bhagavan went on to reminisce. firm like a rock is this my younger brother. I would stand in front of her house and clap my hands. the lord of the lotus. comes into contact with those particular lines of vibration. standing at my mother's side. Now that Bhagavan himself has confirmed it in detail. In the same way. the friend of the blue lily. After consuming it I would walk away without even wiping my hands. lines of vibration in the high supernals. Noticing the sambar dripping through. That is a blessing which goes to prove that Bhagavan Ramana is still a living presence to all those who have the devotion and diligence to come into his energy field. it seems you bought for him a copper thooku with lead coating inside. by Ganapati Muni. Fifty years have gone by. Each deity responds just like a person when called by name. She would pour it gently into my cupped hands. said to invoke Bhagavan's Presence In showering grace he is like the moon. This fellow doubted the veracity of the account. "What happened? Why is the boy weeping all of a sudden?" My mother replied grimly. who is a neighbor of yours now. Turning to me. Each deity has its own nada. As Bhagavan sampled this snack brought by mother. was on duty there in the meditation hall. Bhagavan asked my mother in a compassionate tone. The next day was a holiday and I accompanied my mother to the ashram as she took a vessel of `omappodi' (shev) for distribution the first and last time of sacrilege on your part!" I was chastened by the ferocious intensity of mother's bhakti. the name. The Rishi. whereupon she would bring a bowl of sour porridge. Such a formulation is . The gods and goddesses are posited in the Supernal Ether. "Only last evening Mudaliar Patti was relating to me the same incident about sour porridge. he had at least a towel to start with but I had no such luxury in my begging days.

The Dhyana Sloka is the voice of the seer. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita.. Speaking for five to ten minutes he stated. in the end. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately.. an articulated piece in the form of verse for meditation on the deity. other techniques may sometimes bring one to an inner state of stillness in which self-attention or self-awareness inadvertently takes place. " [Note: Although Sri Ramana vigorously defended his views on self-enquiry he never insisted that anyone change their beliefs or practices and. And even if the others do arrive at the Self it is only because they lead at the end to the first path which ultimately carries them to the goal. he would happily give advice on other methods. There are two elements in the verse which I may note in passing: one is the blooming of the eyes. ] Sri Ramana Maharshi said: "The goal is the same for the one who meditates [on an object] and the one who practices self-enquiry. Why not do so now? Why waste time?" [Note: By David Godman: That is to say. but it is a very roundabout way of reaching the Self. '. the others elsewhere. the other through knowledge. To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse. 139 This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. Sri Ramana maintained that other techniques could only take one to the place where self-enquiry starts and so he never endorsed them unless he felt that particular questioners were unable or unwilling to adopt self-enquiry. ] Question by a disciple: "There is more pleasure in dhyana (concentration) than in sensual enjoyments. but in the end attains the Self. One attains stillness through meditation.realization led him to the conclusion that all spiritual practices which did not incorporate this feature were indirect and inefficient: Sri Ramana Maharshi said "This path (attention to the ' I ' ) is the direct path. Yet the mind runs after the sensual enjoyments and does not . The first leads to the Self. The former takes a longer time. if he was unable to convince his followers to take up self-enquiry. the other seeks the one who strives to attain.what is usually known as dhyana sloka. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") Sri Ramana Maharshi's insistence that awareness of the "I" thought was a prerequisite for Self. One strives to attain something. who has recorded in words that line the living experience. the aspirants must adopt the first path. the Maharshi (who had been silent so far) made a remark. So. all others are indirect ways. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples.

141 ! . Aparoksha . asserts itself. Hence the term Aparoksh Anubhuti. taste and touch are all pratyashanubhuti.Para+Aksha is what is not held against eye or karmendriyas. but can be implied by proper reasoning. Here karmendriyas are playing secondary role where as jnanendriyas are playing primary role. Here jnanendriyas play secondary role only to the extent of setting off self enquiry and after a while they are subdued to allow feeling to take over andmovebeyondthelimitationsofsenseperceptionstoBE'I'. Thisissaidtobedirectexperience. What is to be done? This mental tendency is very 140 ancient and has continued for innumerable past births. why is it so?" Sri Ramana Maharshi: "Pleasure or pain are aspects of the mind only.not held against eye or karmendriyas or the former. Knowledge about reality is indirect at this juncture. hear. See. Smoke seen at a distance is reasoned by saying 'there is a fire in that far off place. happiness. ' Though no fire is seen or heat felt. That must go before the essential nature. Thishastobeunderstoodaswhatisperceivedby karmendriyas. E. Hence it has grown strong. Here manas and buddhi are involved. It is that wrong identity that gives rise to misery. Our essential nature is happiness. " Aparoksh Anubhuti Aksha in Sanskrit is eye Pratyaksha-Prati+Akshaiswhatisheldagainsteye. g. smell. Paroksha . But we have forgotten the Self and imagine that the body or the mind is the Self.