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 moksha liberation. The last one is said to be the supreme purpose of life, 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, and the thing that a person desires most is himself, which is the Self within him. Moksha liberation 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 Self-enquiry, 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 pavanam. Chapter 9: ON CUTTING THE KNOT - GRANTHI BHEDA The breaking of the knot in the heart by Self-enquiry is discussed in the ninth chapter, Chapter 10: while the tenth discusses the place of man in society and advocates universal brotherhood for the welfare of mankind. Chapter 11: The secret harmony between knowledge and the siddhis one gets in sadhana is explained in the eleventh chapter. Chapter 12:


INVOCATION 1. when she leaves the body. Self-knowledge is not acquired daily little by little. which was later commented by the Muni separately in his gurumantra bhasya. Chapter 18: The eighteenth and last chapter contains twenty six verses out of which twenty four verses are in praise of the Maharshi. The Maharshi declares that a woman has an equal right with man for sannyasa and the body of a Self-realized woman. has to be interred and not burnt. vasantatilaka and rathoddhata. the force and the possessor of force. Sri Ramana. When practice attains maturity. in their role of seeking the Self. Amongst the twenty four verses of praise is the famous sloka. Chapter 14: The fourteenth chapter gives an exposition on jivanmukti. devotion. These are exquisite pieces of Sanskrit poetry in beautiful meters of druta vilambitam. The last two verses in svagata metre comprise the question and answer on the Siddhas. sravana hearing. 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. who has transcended all realms of thought. describing his very human and divine qualities. manana thinking and nididhyasana desire to visualize. Chapter 16: The next chapter deals with the true nature of bhakti. Krishna Bhikshu Translation: On the Importance of Spiritual Practice Composed by Ganapathi Muni Translation by Sri Visvanatha Swami and Prof. who inheres therein. This becomes the authority later on to erect a samadhi over the corporeal remains of the Maharshi's Mother who got Self-realization with the active help of Maharshi himself. Chapter 17: The seventeenth chapter deals with the attainment of knowledge.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. liberation even when living in a body. K. The entire Universe is but a tiny ripple in that infinite Ocean of Sat-Chit-Ananda. in my heart I dwell upon him. Swaminathan 4 . the unfathomable Ramana. Chapter 15: The fifteenth discusses about the true nature of three instruments of devotion. nilaravinda suhrda which was later approved by the Maharshi as his own dhyana sloka and the enunciation of the mantra of Maharshi in the verse vedadipaka damanottara. Chapter 13: The thirteenth chapter entirely breaks new ground. Vasishta Ganapati Muni's wife is the questioner here. Self-knowledge flashes forth suddenly like the sun.

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.. 14 Abandoning the sensory objects. to sorrow. Commentary: Bhagavan Maharshi lays down of his own accord the form of spiritual practice he intends. have an ethical content producing results in time. Actions.Second Question: v. *spiritual practice AR Natarajan Translation: First question: Vs 4 Will the discrimination between the `Real' and the `Unreal' itself be enough to `liberate'? Or is there any other spiritual practice for it? Second question: Vs 5 For the seekers of truth.. v. The effort of all spiritual seekers is to be free of this bondage to karma.) These verses deal with the question of the best method for liberation. The scriptures declare that Brahman alone is `Real' the 5 . 5 Is a study of scriptures enough by itself to liberate those desirous of knowledge. what is this natural state. 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. Without upasana* there cannot be attainment for him this is definite. Kapali Satstriar Translation: v. or is spiritual practice according to the Master's injunction also necessary? Answer: v. good and bad. 14 he explains. that itself is called jnana. remaining in one's own nature. in accordance with the divine law. of birth following death and death following birth without a break. The freedom sought is from the cycle of Karma. 12 The seeker of knowledge does not achieve his end merely by a study of the scriptures. in the form of a flame of knowledge is said to be the natural state of the Self. and when that state becomes firm and permanent. firm and ready at hand. in v. 13 Experiencing the natural state during spiritual practice is called upasana.

*~ (*~Talks with Ramana Maharshi Ps 26) . each of which has to be mastered before proceeding to the next. The world is `Unreal' if seen only as 6 . It is only the fire of knowledge that can burn away karma and liberate. As long as one considers that he is the doer there is no escape from the fruits of action. faith. ease. withdrawal. When the phenomena are negated as Unreal what remains is Real.358) AR Natarajan Translation: Answer to first Q-Vs 4.. A clarification given by Ramana is worth noting. * (* Vivekachudamani-Vs 20. single-mindedness. freedom. The method of self-enquiry taught by Ramana is dealt with in chapter 7 (**Sat-Darsanam Vs 38). is seen in Vs 10 & Vs 11) Vs 10 Self-abidance alone can release one from all bondage. pleasure etc.thought becomes clearer for inspection". forbearance. The traditional way to attain knowledge is to negate the world as unreal and affirm the reality of Brahman. He points out that liberation and the sense of doership are linked.21. Such knowledge would be firm only if based on experience. It therefore ripens the mind for single-minded pursuit of the effort necessary for Self-abidance. His mind is never externalized…. and would result in Self-knowledge.71) The doubt is whether this practice alone would suffice. based on Self- abidance. (***Talks with Ramana Maharshi Ps 357. He does not think of the universe as `Unreal' nor does he see it as apart from himself. Hence this discrimination is "the first step to be taken and will result in contempt for wealth. Discrimination produces a firm intellectual conviction of the lack of value of all things transient. Here it is necessary to make a reference to certain fundamental points made by Ramana on the question of liberation. 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. the discrimination between the `Real' and `Unreal' leads to distaste for the transient. …. ** He further points out that it is only who thinks he is bound who has to think in terms of the opposite. ***. calmness.fullness of Consciousness. …. The body and the world are `jada' or insentient and therefore unreal. However. Though engaged in activity he (jnani) is not distracted from the Self (consciousness within). This arises in the context of the scriptural emphasis on experience by direct perception of truth. it is said would lead to the firm conviction of the truth of the proposition. sustained urge for liberation and the cultivation of six virtues. restrain of mind. Such practice. namely. Vs 11 The profound jnani is always rooted in the Self alone. Such discrimination would bring about dispassion for the world. It may be noted that this practice is different from discrimination between `Nitya' permanent and `Anitya' transient. He says that " an examination of the ephemeral nature of external phenomena leads to `vairagya'". control of senses. …. It is also necessary to mention that the other limbs of spiritual practice for Self-knowledge are said to be the absence of desire for fruits of action on earth or in heaven. bondage is born of attachment to the pleasurable and dislike for the unpleasant. The `I'. Commentary: The reply to the first question is categorical. fame. He is fearless.

The emphasis clearly shifts to practice and experience. the way to Self-knowledge. the names and forms. (5th edition 1999) Introduction It is said that in the days of yore. When such abidance becomes steady it is termed Knowledge (jnana). a total involvement. meditated on the meaning of many sacred mantras and observed hundreds of austerities. Kapali. For. about penance. The Chandogya Upanishad talks of the Sanat Kumara regarded as the foremost of the knowers of the Self. Yet. Daivarata. the Great God. as Dakshinamurti. The means and the end are not different. Once he remarked. Karshni. an exclusive concern to find out the truth. 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. Yoganatha. what matters is earnestness. and the consciousness and cannot therefore be `Unreal'……. Ramana also states that while the existence of the world is accepted both by the wise and the ignorant. 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. the Real. from Ramana Maharshi. the divinely inspired composer. underlying unity. the world too is seen as permeated by The wise perceive both .e. The questioners were Ganapathi Muni. 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. `Remembering such talks was child's play for him. Visalakshi. Vaidarbha and Amritanatha. Implicit in the reply is the idea that knowledge and ignorance can alternate till knowledge becomes steady…(i.form and name…. and learnt directly from him the truth about tapas.13 &14) Commentary: The term `Upasana' or `sitting near' has been differently interpreted. He was born on 17th Nov 1878 in Kaluvarayi in Andhra Pradesh. *~* (*~*Sat-Darsanam Vs 18) AR Natarajan Translation: Answer to Q2 is covered in Vs 12. ) when abidance is unshaken by sense attractions.. peace was denied to him till he surrendered to Ramana. According to some it is the study in depth of the scriptures. Ganapati Muni. In line with the enquiry method taught by him Ramana equates it with intermittent abidance in ones natural state during spiritual practice. The setting was the Virupaksha cave and Skandasramam on the Holy Arunachala Hill in the years 1913 to 1917. Some others say that it is the spiritual practice in accordance to the Guru's guidance. the sage Narada. just four of them. At a young age he had mastered the scriptures. He could listen to a long and intricate lecture and produce the gist of it accurately in the form of sutras not 7 . Yet others say that it is the continuous repetition of the holy mantras. Since nothing is seen as apart from himself. Siva. Ramana himself has made it clear that the composition is authentic and that it records accurately the conversations. chose to teach a handful of disciples. an alternative translation: Ramana Gita … English translation & commentary by A R Natarajan. was the son of Narasimha Sastry. teaching just one hungry seeker. the differences.

Resolution: 285 x 400 Thumbnail: 1 KB | Screen Size: 13 KB | Full Size: 734 KB Krishna Bhikshu Translation: 2. Sri Ramana Muni and flows out. at every step.omitting anything of importance which had been stated must have reproduced Ramana Gita in that way. Here begins: THE RAMANA GITA Composed by Ganapathi Muni Translation by Sri Visvanatha swami and Prof. It arises from the greater Lord of the Hill. He There have been six English translations of the Ramana Gita from 1935 to 1977 but the only commentary was by Kapali Sastri in Sanskrit. ' so remarkable was his power of memory. Swaminathan *** CHAPTER 1: `The Importance of Self-abidance'*** 8 . This Sri Ramana Gita is the purer Ganges. the worst errors and reaches the sea. in 1941. the path being the voice of the poet Ganapathi cleansing. This book is the first English commentary on the Ramana Gita. A rare blessing indeed to be give this opportunity. 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 . K. the devotees heart.

or are there other means for the ending of bondage? Answer v. Bhagavan Sri Ramana Maharshi. spoke thus: First Question v. and in the plenitude of his Grace. I bow to Maharshi Ramana. 10 Abidance in the Self alone releases one from all bonds. This reference is based on the repeated visions the Muni had. saw Ramana as an embodiment of Skanda come to slay the Demon Ego. Ramana is cast in the same role. Taraka. AR Natarajan Translation: Commentary: Ganapati Muni describes Ramana as the human embodiment of the divinity. 4 Is Mukti to be had by mere discrimination between the Real and the Unreal.1. Kartikeya is referred to as Sanatakumara in Chandogya Upanishad. 2 & 3. here the questions and answers are juxtaposed and placed together. Discrimination between the Real Note :In the original text the questions are grouped together and so are the answers. 9:Hearing these questions of mine. In the year 1913. ]] v. the pre-eminent teacher of the Self. Kartikeya. Son of Shiva In human form And set forth his teaching in this lucid work. The Muni later extols Ramana's divinity in chapters eleven and eighteen. To be continued with the Second Question. 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. 9 . Note: Karttikeya is Skanda a son of Lord Shiva. to dispel my doubts. and the Unreal leads to non-attachment. To make it easier to follow. as his divine purpose was visualized by the Muni to be the same. Ganapati Muni. Karttikeya. and as teacher of Brahma-vidya to the great sage Narada. Common Era. drawing on the Puranas .

the Self. 5 Kapali gives the second part of 16 and ends the whole chapter on 17. How does one. The answer to 4 they give as 16 only [Kapali only the first half]. 6. by that very sign the Enlightened know. the Jnani would be. 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.Question 3 Ganapati Muni asks Sri Bhagavan Kapali Sastriar Translation: 6. that they are Enlightened. innate state. 3 as verse 6 only. To Q. Further to the previous correction. To Q. Kapali Sastriar Translation: 15. able to conclude that he is a Jnani himself. 10 . When the Natural State becomes fixed by a silence devoid of impressions. In the firm. where there is no urge to respond to any impulse. It only means that Self-attention is not lost because of objective* awareness. The wisdom of such a person is steady and firm. 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: The expression `sthitaprajna' means `one who is rooted in Self-knowledge'. Both Kapali and Krishna give the answer to Q. 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. Perhaps the Muni made revisions or there are printers errors. 5 Krishna gives 16 second half of 16 and 17 as answer to Q. 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. in that Supreme Silence. For such a person there are no ‘others’ Perception of oneness does not mean that such a person is not aware of objects. without any doubt. without a doubt. natural. So it looks like our three translators are perhaps working from different versions of the original Text. 15.

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

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. O best of men.Men of mature wisdom perform action for teaching (for example) and for the welfare of others. K. 20: Two ways of life are seen in the mature among competent seekers renunciation of action for solitary communion. everything is perceived only as the Self. in the way of Self-enquiry... to have in them an equality of vision without any differentiation. and action for the good of others.. but palpable to the inner eye and This is an extract from the commentary now published by Ramanasramam. [first half]From the mark of equality towards all Beings one's [attainment] of Jnana is inferred. Kapali's commentary has only recently been translated into English by S. In the vision of Commentary: the wise. Self-rooted.... So there may not be any external insignia of the great state. v... For Self enquiry is itself the most meritorious and most purifying (of actions) v. A report of this event is in Kapali's Diary appended to the Commentary.. Question 4 Ganapati Muni asks Sri Bhagavan Translation Sri Visvanatha Swami and Prof... this is not an outward mark. 18: Virtuous actions performed without a sense of difference and without attachment do not stand. he sees all Beings as equal to the Self. This is the answer to the fourth question. not out of fear of (violating) scriptural injunctions. The commentary was written at the same time as the Muni composed the Gita . v. The absence of ‘others' makes for a 12 .... Swaminathan: 7. shown to Bhagavan and approved by him. Sankaranarayanan. recognized by mature minds. The wise are indrawn. Kapali Sastriar Translation: Commentary: . slightly paraphrased... By what indications are the learned able to recognize the Jnani? Answer: 16. 19: The non-performance of prescribed actions by a mature person pursuing Self enquiry is no sin. How then is one to find out whether one is a `knower' or not? Their state is apprehended by others by the unitary vision of the person. by those whose minds are turned inwards...

They are not substantial or permanent and what is essential in all these appearances is the one `Truth' the `Reality'. It is a unity which the wise one perceives in all differences. the conscious absorption of the mind in the Heart . In this state activity and objective awareness do not distract one from Self-rootedness. "The very term equality implies the existence of differences. though the desire fructifies. When you have realization you can see that these differences are formal. result only in knowledge or does it also fulfill desires? Commentary: The scriptures have described different kinds of `samadhi'. which I call equality. [note: commentary re answers 5 &6 to follow Vs 18] Question 6 Krishna Bhikshu Translation: 8. it will not lead to any exuberant joy.natural and universal love in which the question of preference does not arise. when Samadhi ensues surely the desire will be attained. treatment of all creation would stand out. is the fruit of that desire obtained or not ? 17 Bhagavan: In practicing Yoga with a desire. a wise one. AR Natarajan Translation: Q5 Vs 7(a) Does ‘samadhi'. Equality does not mean ignorance of distinction. that desire also will certainly fructify. pure natural state without effort is Sahaja Samadhi. ---------------This completes Chapter 1------------------ 13 . Merging in reality and remaining unaware of the world is Nirvikalpa Samadhi. [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. His equal Ramana has clarified to Kapali Sastri what exactly the equality of a `jnani'. Remaining in this primal. " Question 5 Ganapati Muni asks Sri Bhagavan Krishna Bhikshu Translation: 7. 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. if one comes to abide in the cognizant-Self. The Muni: If one comes to abide in the cognizant-Self practicing yoga for a desired end. means.

wife. --------END of Chapter 1. Ramana's reply is clear. wealth etc.. children. The single-minded pursuit of certain spiritual practices might be for the fulfillment of a particular desire say. Why? Free from desires born of attachments. with neither depression nor elation. These were made available by Sri V. The single-mindedness brought about by such motivation might result in the absorption of the mind in the heart.. Ganesan. even though the desire is fulfilled there would be no elation. 2 14 . *** Chapter 2.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. `THE THREE PATHS*** Krishna Bhikshu Translation: v. 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. all events good and bad would be seen neutrally. The doubt was about the pre-existing desire. that desire too would be satisfied. You can see these in the `Ramana Gita' folder under `Photos'. but for the one who had serried it. 1 In the Chaturmsya1 of 1915 of the era of the Son of God. `The Importance of Self-abidance'-------NOTE: Sri. The doubt is if it would also be washed away. Answers to Q5 & Q6 Vs 17 Even though the practice of absorption of the mind in the Heart is begun for fulfilling a desire. It is no doubt true that the desire too would fructify. Vs 18 While practicing yoga with a desire. if one becomes a person of steady wisdom. that desire also will certainly fructify. Natarajan includes in his Ramana Gita the Sanskrit version in Bhagavan Ramana's own handwriting at the beginning of each chapter. it would no longer produce any happiness.. Commentary: These are the answers to fifth and sixth questions.. Bhagavan Ramana Maharshi uttered in a verse the essence of his teaching: v.

When I asked him what it was he said he wanted to write a sloka but when he actually began it.of how the Eka Sloka came to be written. 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. saw this sloka he was beside himself in joy and proclaimed it as "Ramanopanishad". and abide in the Atman. Sri T.Hrdaya kuhara Madhye The Eka Sloka In the interior of the heart-cave. When in 1916 a reference was made about this in the presence of Bhagavan. wanted to have from Bhagavan in an explicit manner what was. Kavya Kantha said "The time for that is yet to come. or by diving deep within.Bhagavan's own account as told to Suri Nagamma . He decided to write out an exhaustive commentary on it. held it in his hand and sat down. 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. One day he left for some place. Enter into the heart with questing mind. saying 'If it was written by Jagadeesan please give me the paper' he took it away and preserved it with him. She records that she asked him further about this sloka: "Bhagavan himself is Jagadiswara. followed by Kapali Shastry's remarks taken from his Commentary: on the Forty Verses: 15 . 3 Whoever understands this verse. left implicit. HERE is the story . wrote below that as 'Jagadeesan' and showed it to him as soon as he returned. Earlier his compositions were in Tamil. Another important thing about this sloka is that it is the first composition of Bhagavan in Sanskrit. V. I completed the Sloka. v. When Kavya Kantha Ganapati Muni. the great Sanskrit scholar. " In 1915 Jagadeesa was staying in Skandasram during 'Chaturmasya'. "Hardopanishad". as usual with him in such matters. He said that nothing was coming forth and thereafter just left the paper under my seat. as I. Kapali Shastriar's Commentary: on The Eka Sloka (Chapter Two Verse 2 of the Ramana Gita) FIRST. and one day he wrote down in a piece of paper 'Hridaya Madhye'. I shall compose something like Geeta (the Bhagavad gita) as a commentary. Brahman alone shines in the form of the Atman with direct immediacy as I. the essence of Vedanta. 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. or through control of breath. to whom this account was given. Though I reminded him any number of times he pleaded his inability. "I asked him to complete the rest. Here now is the verse itself. " That was how Ramana Gita itself was born. Those days he was very young. uttered by Bhagavan Maharshi. " Suri Nagamma. only that much he could write. will never again be assailed by doubt.

Pranayama. that will enable one to take a determined dive to find the Real in the deep. Enter into the heart with questing mind."In the interior of the heart cave. as I. or by diving deep within. " "Just as one forgets all other thoughts and keeps aside all other cares. of his being in all its entirety. or the Rajayoga that aims solely at the mind becoming entranced into a state undisturbed by the world. in the knowledge of ones own helplessness). or by control of breath. But in this verse the method called 'Plunge' is suggested. not this) or the Bhaktiyoga with its eight limbs of sravana. An impure and weak mind is a slave of life which is ever out for the satisfaction of appetite . Though the Maharshi's attitude to Sadhana may be summed up in one word Nishtha . the discipline of regulating the breath. "Here restraint of breath and speech are suggested as a means and an accompanying condition of the 'Plunge'. It is easy to see that it naturally accompanies a serious attempt of this kind. and abide in the Atman. Thus he gets into a movement of plunge that deepening and deepening with a vigilant and discerning eye develops into a supreme awareness. and this is the real test of earnestness. he has no predilection to any of the stereotyped yogas.and is full of desire for enjoyment of sensual objects. "The methods hitherto suggested (i. holding calm his breath and mind which would otherwise dissipate his energy and divide his interests. Besides.hunger and thirst . for instance the Jnanayoga of Neti (not this. kirtana. 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. It is not a partial attempt by the mind or by means of controlling the life-breath.leading to or realized in Prapatthi - (self-surrender to the Lord. etc.(steadfast abidance) . 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. in the Forty Verses) are all some sort of search with the mind and indeed they yield results of their own: and the earnestness of the search determines the measure of success. 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. Restraint of breath also is spoken of here both as a means and as a necessary condition. e. Restraint of speech suggests a mind equipped for the attempt with preliminary calm. The Vichara or quest is described as a quest for the 16 . The Sadhana by which Prana is purified goes a long way to purify and elevate the mind. "It must be noted that what is enjoined here is the adoption of any means. Brahman alone shines in the form of the Atman with direct immediacy as I. But how is it a means? The discipline of regulating the breath has a value to life-breath. as it clears away to a certain extent the impurities that are the heritage of a life that is divided in its interest.

It is also the first composition of Ramana in Sanskrit. Sudarsanam in Pamphlet Form AR Natarajan Translation: Vs 1 In the rainy season of 1915. `Brahman'. Ramana describes how consciousness shines forth by itself. There is also a Commentary published by Ramanasramam by C. Brahman shines alone. this verse only was composed by the Maharshi himself. ……In 1915. With speech. Exploring thus mayest thou discover The real source of ego-self. wrote the first few words of this verse. Vs 2 In the center of the Heart-cave. `Hridaya kuhara madhye' . dive deep with Reason cleaving sharp. Hence gives it pride of place through an exclusive chapter. Scriptures declare.. Based on his own experience. mind and breath restrained. `Atman' & `Self' are used interchangeably by Ramana. For. great importance has to be attached to the words of seers as they express their direct vision of the Truth. " 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. this verse has a special significance. . he went out leaving the paper under Ramana's seat.. It is the form of Self experienced directly as `I'-`I'. pure. Note that `Heart'. taking form of an un-broken feeling 17 . When the mind becomes calm. Jagadiswara Sastri . spontaneously. After some futile attempts.Self by the calm collected and deepening mind. " "As in a well of water ardent and scholarly devotee. `in the center of the Heart cave'. Before he returned Ramana himself had completed the verse. `Brahman' shines in hearts of all creation.. * [*Letters from Sri Ramanasramam by Suri Nagamma. This `Heart' is not the blood circulating organ to the left but the spiritual heart.. Although the other verses composed by the Muni also set out only the teachings. Of these. Commentary: There are 300 verses in Ramana Gita. but could not proceed further however much he tried. the individuality. Ramana locates it 2 digits to right of center of chest…It is at once the seat of the Self& the source of the ego. pg 341] Ganapati Muni regards this verse as containing the essence of Ramana's teachings. free from all thoughts other than the single thought of the Self and begins to search for it in silence. then alone real quest for the Self vichara may be said to begin. However use of expression `Heart' is most commonly seen. Bhagavan Ramana Rishi stated the essence of his teachings in a verse. Enter the Heart through self-enquiry or merging or by breath-control and become rooted as That. eternal & self-luminous.

Brahman shines alone as `I'-`I'. **Upadesa Saram – Vs 12. feel it. the `I' thought or ego we take to be self. Ramana describes the latter `as an incessant flash of `I' consciousness. is only a phenomenon of the waking state. The expression Brahman `alone' indicates absence of duality. sense it'. `In the interior of heart-cavern. since it shines always without a let. is termed `Aham-Vritti' and the shining of the `I' in the heart is called `Aham-sphurti'. daily in deep sleep and logically one cannot be that which comes and goes. ** [*Sat Darshana Bhasya-P xx. `Power'. awareness of this feeling would be absent. The feeling of `I'-`I' is the limitless expanse of consciousness. Ramana makes it clear that consciousness of the `I'-`I' is different from the ego or the idea of individuality. 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. } To blow up the controversy whether the paths are three. —a continuous throb of consciousness. separative and particular. **Ibid –Pxxi] ………. the `I'-thought. that of merging through self- enquiry or merging through breath control. In '40 verses on Reality'. When through conscious effort the `I' thought is traced to its source and merged there. the Heart. The `I' thought. The English translation of this reads as follows. You will become established in the Heart. in the `Supplement to Forty verses' needs to be noted. as the Self. Whereas. The ego perishes. Ramana's translation of this verse into Tamil and Malayalam. `I'-`I'. 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. 18 . The second alternative is more in the nature of an aid to the first. {*supplement to Forty verses-Vs 8.of `I'. hear it. ego. the subsidence of the mind. Ramana explained "that the whole body becomes a mere power. as it were. you can be aware of it. `Sakti. one becomes conscious of the continuous sparkle of the Heart. It must be the Heart which sparkles always because there can be no break in one's being. The mind has to be gathered completely at its root. In Upadesa Saram Ramana explains – true import of individuality is the Heart. two or one is to miss the wood for the trees. a force current. **here again the two paths indicated would be more for practice. * When questioned by Kapali Sastri as to how to feel in this in the body. *Or like one trying to recover something which has fallen into water. Ego is limited.. '* On plain reading it would appear that two alternatives are suggested. The alternatives are suggested since the mind and breath have a common source. 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. Though feeling of fullness as `I'-`I' is continuous even when one has notion of separateness. Resort to the heart by diving deep within through self-enquiry or by subsiding the mind along with the breath.

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

Commentary: In this and subsequent three verses the Muni explains the special features of verse two. Commentary: The first path is termed `margana'. Ramana scholars.superfluous. The body is limited by time and space.. the mind. `The Three Paths' [Note: Sanskrit version of Chapter 2 in Bhagavan's writing can be seen in `Photo'-Ramana Gita album] Translation of Visvanatha Swami and Prof. to be found out experimentally. In what sense could they be said to be one? The mind is pushed inward by self-enquiry and this has to be pursued further by continuing the enquiry till the separate identity is lost in the oneness of the Heart. [*Eka Sloka by Sudarsanam-P11] ----------------End of Chapter 2. and the third `pranarodhana' or regulation of the breath. search. This position would be clearer when one goes through chapter five of this work where Ramana sets out how the fullness of consciousness. and regulation of breath. K. provides only vicarious knowledge. by a disciple. In this light it is seen to be complementary to self-enquiry. is related to the reflected consciousness of the mind. 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 identified with the body. The location indicated is based on Ramana's own experience. rendering descriptive attributes of the Self. When direct experience takes its place by diligent pursuit of the way suggested by Ramana. * it may be mentioned that the Muni has specifically stated that three separate paths are indicated for practice. however is untouched by both. the essential identity of individual. He has hastened to add that the paths are essentially unitary in nature. Swaminathan 20 . Commentary: In the scriptures the Self has been described. be it God or the Self has to be related to it. Vs 7 The three paths are self-enquiry. every thing . The Self. Some points need clarification. by a disciple. difference from God denied. direct experience is affirmed. the watching of it helps to steady the mind and gives the necessary thrust to push within. [*'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. which could be termed as `The Path'. translated this verse very differently. In terms. There are as many as fourteen different versions. though helpful. there is no longer any need for intellectual comprehension of the nature of the Self. have over the years. These are methods for tracking back the ego. to its source. the Self. God and Self is set out. Such description. Vs 6 In the second half of the verse instruction is given for the practice. merging in the Heart. or the `feeling of existence'. Such subsidence is a pre-condition for one to become conscious of the eternal `sphurna'. . As for regulation of breath. the second `majjana'. of the three different methods which in essence are one.

only direct experience of the truth would suffice. the conversation between Daivarata and Acharya Ramana is recorded in this chapter. `For those desiring the highest. Strenuously withdrawing all thoughts from sense objects. 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. steady. Human birth follows umpteen ups & downs in karmic cycle. 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. awareness of it is not possible with the mind externalized. is the means of knowing one's own Real nature . Vs 2 "Bhagavan. It is the basis of all actions and their fruits. To be in `one's own true nature' is to be in the natural state i. Hence the importance of single-mindedly getting to know the paramount duty. When sights are set on the highest. desire for liberation & the grace of a Sadguru. e. through self-enquiry. It is to be discovered. what was lost is found again. Vs 3 Bhagavan replied. performance of which. Self-knowledge.*** Chapter 3-THE PARAMOUNT DUTY/TASK *** 4.. AR Natarajan Translation: Vs 1 For the delight of the wise. When the mind turns inward practices have as their goal. Humans alone are endowed with discriminative faculty. found out anew. one should remain fixed in 6. Ramana himself was always in that state. ' Commentary: Note that Ramana's reply is specifically `for those desiring the highest'-. Since all spiritual 21 . brings about Self-knowledge. human birth provides opportunity to regain knowledge about oneself. `sahaja'.not the ordinary man unconcerned with liberation. non-objective Enquiry. capacity to choose between alternatives: ethical and nonethical. discovering ones own true nature determines Ramana also explains why this discovery is to be regarded as most essential. " Commentary: Three things are said to be rare: human birth. This in brief. It is `natural' because it is inherent a state of bliss in which consciousness shines in all its fullness. pursuit of temporary pleasures and freedom from tyranny of karma. discovering one's own true nature is most important.this effort alone brings about the sublime inner vision. because. Therefore.

ignited by consciousness. the `I'-thought. . one should remain fixed in steady non-objective enquiry. One can only enquire about the familiar. such in-turning would take place. the subject. is the practice for knowing one's own nature this effort alone brings about the exalted inner vision. when the rising of other thoughts is controlled through self-enquiry. Commentary: Latent tendencies and the false notion that happiness lies only in sense objects. However. The practice which makes this possible is set out in Vs 5 & 6. which practiced is for abidance in the natural state. to be tapped by turning the mind inward. in a sense it is 22 .*~ and sustains it despite the journey being often seemingly long & endless. the known. the ego. the subject.what is suggested is a non-objective enquiry. `What is the use of this life without the spirit of enquiry?'* Then alone one would seek to find out whether the individuality. The spirit of enquiry. Further. keep the mind externalized. the ceaseless thought movements so hard to quieten. The unknown cannot be enquired into although it can be imagined. Since the individual `I'-thought functions always in association with other thoughts. Raman says that through enquiry related to the individual or self. 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. In all spiritual practices there is a subject-object relationship of the individual carrying a particular name. happiness is our inherent nature.all one's actions and their fruit. Here Ramana emphasizes the need for steadfastness and faith in pursuing the enquiry to its logical end. Ramana's method of enquiry is about the source of the ego.Self-knowledge. …*~ `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. conceptualized. is the totality of us or whether our true `personality' has an altogether different dimension. the individual. actions are only possible because the mind is being AR Natarajan Translation: Vs 4 `Briefly. [*Marital Garland of Letters-Vs 46. Hence the question. is the first essential ingredient. This approach makes the self-enquiry an adventure. Elsewhere Ramana asks. Scriptures prescribe several spiritual practices as the way to be conscious of it. The tendencies in the mind must be eradicated if the mind is to be free of the outward movement. form or sound. a strong urge to find out the truth about oneself. . Vs 6 This in brief.

to look within. Vs 10… Earnest seekers who incessantly and with a steady mind. either by themselves or supplementarily. Then the question of any spiritual Question Vs 9 Cannot success be obtained by repetition of syllables. the practice is to find out the truth about the subject. It is therefore a direct path or a straight path. steady. The do's & don'ts drop off by themselves for those who have attained success. Then there would be no alternative for the individual except Other methods employ a subject-object relationship in practice -. Commentary: Steadfast pursuit of spiritual practices purifies the mind and makes it steady. To this extent they strengthen the mind and self-enquiry would be rendered easier. sunk always in the Heart. nonobjective self-enquiry ? Commentary: Self-enquiry makes the mind supportless by dissociating the `I'-thought from other thoughts. Question Vs 7 Best of sages. repeat sacred syllables or `OM'.it is only in the end that the `ego'. and the mind perforce automatically turns within. In self–enquiry however. will attain success. When Self-knowledge dawns. Prescribed rules of conduct do help the effort of the earnest seekers.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: …if one is soaked in other spiritual practices or has no natural inclination for self-enquiry the doubt is bound to arise as to the utility of other practices. In repetition of the mantra. for its true support. Answer Vs 8. to the same extent as by exclusive. the subject. Vs 11 23 . from the very beginning. the mind is kept alive and gradually becomes one pointed and capable of adhering to a single thought. practice would not arise. is tackled. the mind is quiet. the individual.

enquiry. or the sound of mantra. 24 . Answer Vs 3-4. found that the peace which should have followed did not. `I am all'. Next two are indicative of the all pervasiveness of the Self from which the individual is nonseparate. Ramana's advice to find out the source of the `I'-thought. ) *** Chapter 4 …. replies suited to the temperament and background of the questioner. ----------[End of Chapter 3] ( Note: Sanskrit version of Ch. Abidance in one's own pure state is `knowledge' according to the wise. * It could be said that the Muni's earlier practices had ripened him. a master of mantra sastra. 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. Ganapati Muni. One therefore finds in Ramana Gita as also in the Talks with Ramana Maharshi.By repetition of the sacred syllables or the pure `OM' the mind is withdrawn from the sense objects and becomes one with Self. This is because he recognized the fact that the best suited spiritual practice would depend on one's temperament. `Brahman am I'. One has to note that the repetition of the sacred syllables should be incessant and steady. This at once underscores the advantages as well as the limitations of `other methods' and the effectiveness of self-enquiry. revealed the truth to the Muni. 3 in Ramana's hand writing can be seen in `Photo' file in Ramana Gita album. Commentary: Though Ramana would never hesitate to state that self-enquiry is the `infallible means' he would also not disturb people's faith. with the Self. [* Bhagavan and Nayana by S. These are scriptural assertions of the Truth. making realization instantaneous on hearing from Ramana himself about self. `I am Brahman'. 'Nature of Knowledge'…*** (Bhagavan answers questions raised by Ganapati Muni ) AR Natarajan Translation: Vs 1&2 Best of sages which these meditations. `All this is Brahman' can be termed `knowledge'? Or is it different from all these four concepts? Commentary: First two. There is no doubt that all these meditations are conceptual. its tireless practitioner for years on end. affirm identity of the individual with Brahman.

thrilling conversation took place on the 21st of July 1917. concepts . Ramana asks. intellectual comprehension of oneness and universality of the Self. for it is non-separate. '* [*Sat Darshanam – Prayer 1] The doubt then arises about the utility of scriptural practices. cannot be reached by ideas. Answer Vs 7-8 If thought seeks to comprehend Brahman. --------. The form of the pure mind is Brahman itself. `. which is one's own self. Commentary: Here the `vritti' or thought referred to can only be `Aham-vritti'.End of Chapter 4…'Nature of Knowledge' ------------*** Chapter 5…' The Science of the Heart *** 25 .. can Brahman be comprehended by thought? Please remove this doubt arising in my mind. The strangle hold of long ingrained habit.**…. The merging of individuality in the Self is like a river joining the sea.`I am the body'…. however lofty.. my form dissolves like a sugar doll in the sea'. The river can no longer be separated from the sea. comprehension through thought is not to be taken to mean "that the pure mind Self makes itself felt in the pure mind so that even when you are in the midst of thoughts you feel the presence". Ramana says elsewhere `meditating without thought on your formless being.Commentary: Self is beyond thoughts. Having thus comprehended the truth. …Ramana has said. …proceed to be `That' by enquiring and reaching the Self. *~ [** Ibid Vs 36. cutting at the root of idea. * measures the immeasurable Self. is corrected. is of great help to purify the mind and prepare it for practices leading to freedom. rejection of other thoughts precedes focusing of attention on the root thought. 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. of limiting the Self to the body. Therefore. it loses its separate identity and becomes `That'. 'How then to know that which is beyond the mind? To know it is to abide firmly in the Heart. It means that the [*Sat-darshan Bhasya – Talks Pxii] Vs 9 This brief. *~ Ibid Vs 32] Question Vs 5-6 Lord of the sages. For. the `I'-thought.. cannot serve the purpose.. in selfenquiry. Ramana makes it clear that the practice of affirmation of identity with the Self is an aid for Self-knowledge.

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

Lalitha Sahsranama has it-`salutations to the core situated in anahata' and the next mantra. Anahata is the charka lying behind the Heart. Thus it is clear that `anahata' is not the same as `Hrit'. approaches it cannot survive. Viewing themselves as different from that consciousness human beings get caught in the cycle of births Commentary: spreads all over the body. 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 light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'. It is my experience and no authority is required by me. Yogic texts do not speak of the heart & Anahata charka as one.. arises.. Still you can find confirmation in a Malayalam Ayurvedic book and in `Sita' Upanishad. Vs 7 From `Sahasrara' consciousness and deaths. The glow of the Heart as `I' was felt directly…………. `Hridayam' means `This is the center'. He invariably referred to his own experience as the authority for it. Vs 6 The location of the Heart is on the right side of the chest and not on the left. Anahata is the fourth charka. Vs 5 This Heart is not the blood-pumping organ. The delusion of separate existence arises in a mind ignorant of the source of its light and its all pervasive nature. Thus it stands for the Self. not self-conscious. How can a physical location be yypara nadi'.. Vs 8 The `Sahasrara' of one who abides in the Self is pure light only. Ramana has also clarified that `Anahata chakra' is not the seat of the Heart. "The Heart that I speak of is non-physical and is only on the right side.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. death and deathlessness co-existed. The light of the Self is reflected in the mind.Anahata is not the same as the Heart center. `in the Heart'.the Heart being the source of the mind. making all activity possible. "……….. Commentary: Any thought which 27 . AR Natarajan Translation: Vs 6 The location of the Heart is on the right side of the chest and not on the left. The light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'. and then the experience of the world Body is inert. Ramana's experience.

is called the natural state. that state is called 'Sahaja Sthithi'. Therefore the Heart is the epitome of the entire universe. here you have Heart. often using the language of Patanjali's Yoga Sutras. If Chit or Awareness is firm and single pointed. activity and equipoise. even when objects are sensed. samadhana. Differences which are the hindrances are absent. This is a long dissertation by Ramana on the Science of the Heart. Everything is seen as permeated with consciousness. Krishna Bhikshu Translation: 10. wise minds are naturally quiet. contact with objects does not disturb. 11. The The universe is none other than the mind. body is an epitome of the entire universe and the Heart is the epitome of the entire body. The `natural state' is `Sahaja Samadhi' (sahaja sthiti). and the mind none other than the heart. perception of objects).The mind stuff of the ignorant is filled with latent tendencies-a mixture of idleness. even when objects are sensed. 12. real Self within. You realize you are moved by the deeper Here you come to 28 You have no worries. you remain calm. no anxieties. 20 verses in all. no cares. Thus Vs 10 The state in which awareness is firm. it does not destroy yoga as the mind sees no differences. e. Tendencies of the mind pull it outward when there is such an association. Commentary: Perception of sense objects immediately externalizes the mind. even while active. no objective perception. Vs 9 Even when objects are perceived because of their nearness. The equipoise of the wise remains always undisturbed. always submerged in the Heart. Inherence in the Heart remains. All residual tendencies having been burnt. Commentary (paraphrase) In the last Vs of this chapter. Note: Kapali Sastriar translates 'epitome' as 'macrocosm'. . In `Nirvikalpa Samadhi' there is the entire story of the universe ends with the heart. The wise mind is pure. composed. (i. In contrast. . Ramana defines `Samadhi' as the conscious merger of the mind in the "For.thoughts needed for effective performance of necessary action rise and end automatically with no carry forward of thought as residual memory.

realize that there is nothing belonging to you, the ego.

something with which you get into conscious union".

Everything is done by

(mind) has no `vikalpa'- no need to swing between possibilities & probabilities. " 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

In `Nirvikalpa Samadhi' the mind is silent, but there is no objective awareness. "For in this state it

entire universe is in the body and the whole body is in the Heart. Hence the universe is contained within the Heart.
The 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.

the world is but the mind*. The mind has no independent or separate status, its source is in the Heart which is the support of all 3 states, waking, dream and sleep.
One could therefore say, [*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 illustrations of the seed of a fig tree. The source 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 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 where it had shot up. We found it was only a

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". **
[** 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. 29

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

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.

Heart imparts light to the mind.

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.
16. Not perceiving that the

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.
17. 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

to the Heart.

enquiry centered on finding out the mind's source will take one back

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

only a properly directed enquiry would reveal the truth, that the origin of the mind's light is the Heart, just
presume that the mind is all, and that it is independently conscious……... as the moon's light is derived from the sun.
Vs 17

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.


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 *Knowledge of the Ultimate. 19. The notion

is not different from the Heart.

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. thought process, suddenly broken by swooning, sleep, excessive joy, fear etc. goes back to its original place in the Heart.
20. The 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. Commentary: 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

alone can be its connotation.
Vs 19

unlimited consciousness of the Heart

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

Vs 20

forcible arrest of thoughts, by swooning, sleep, excessive joy or sorrow, fear, and so on, the mind goes back to its source, the Heart.
When there is a Vs 21 Such merger is unconscious and the person is unaware of it. However,

Heart it is termed `Samadhi'. Hence the difference in names.
In the Ramana way,

when one consciously enters the

alert, attentive enquiry about the nature of the mind leads to conscious

immortality. Though the merger of the mind in the Heart takes place involuntarily in the situations set out in the preceding verse, it serves no purpose, because when the 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. This may be Later in the Chapter Ramana has simplified the Practice of Pranayama to:repeated a few times daily. They are carried over from birth to birth and new ones formed in this birth.when it ceases to be active. Sri Ramana Muni. having explained the science of the Heart. *Fixations in the mind [conditioned reflexes brought about by associations] on which depends the reaction or response to any stimulus. one deep inhalation. Inherent tendencies[vasanas]* are powerful and the mind is therefore very hard to control. of the mind brought about by the practice of Pranayama. Vs 2 Men attached to objects and having endless thoughts due to the strength of latent tendencies find it difficult to control the mind. as a tethered animal. Breath and mind emanate from the same Source *Purification therefore control of breath leads to control of mind and its purification to a more satvic maturity. One should control it by controlling the Prana*. spoke of the means of controlling the mind. Breath Restraint is also an option when practicing Diving Into the Heart' see Ramana Gita Chapter 2. Men [and women] are enamored of sense objects and their thoughts ever flow towards them. Having thus explained the Essential Nature of the Heart.3. 2. AR Natarajan Translation: Vs 1 The best of knowers of the truth. It is fickle and it hops from one object to another incessantly.5 in Ramana's own hand writing can be seen in `Photo' file-`Ramana Gita' Album] *** Chapter 6…'Mind Control‘ *** Translation by Krishna Bhikshu. explained the way of controlling the mind. ---------End of Chapter 5…' The Science of the Heart --------[NOTE: Sanskrit version of Ch1. He also gives watching the flow of breath as a means.2. subjugating the breath and life force by restraint. 3.4. eminent among the Knowers of the Fundamental Truth of Things. the sage Ramana. one deep exhalation . V 2. 32 . restraint of breath for 4 counts and then a deep exhalation . See also his essay "Self Enquiry' in Collected Works which can be downloaded from the Ramanasramam Web Site. and Japa. 1. as the Chapter proceeds.

Just a 5. Till then. A weak mind. then self-enquiry can take place without aids . control the fickle mind by restraint of breath. depending on the pleasantness or unhappiness of the past experience. not distracted. puraka[inhalation]for one unit. In his `Upadesa Saram' Ramana gives another analogy. `Pranayama'. perforce the mind's freedom would be curtailed. Then it would. The ultimate solution is only through finding ones own true nature. restlessness of the mind. the method of Hatha Yoga [Pranayama] is prescribed.Commentary: …note that verses in this chapter are spontaneous statements made by the Maharshi and not replies to questions. Experiences of past action are One has to look for the cause of stored in the mind and give it a directional pull. Then. Contact with the sense objects in the present can be expected to produce the mental reactions of going along with or resisting a particular action. for that alone can burn away the vast mass of tendencies. would externalise the mind. the Maharshi suggests aids. this pull from the seeds of past action. If the storehouse of such tendencies is left uncontrolled. When similar situations arise. kumbhaka[retention]for four units. is a check on the horse. the question would naturally arise. Control of breath means merely watching with the mind the flow of breath. called `vasanas' or latent tendencies. * [*Conscious Immortality – Paul Brunton -P15] Translation by Krishna Bhikshu. for those unable to achieve kumbhaka this way. as to how these tendencies can be eradicated or reduced. 6. Through such constant watching kumhaka [retention] does come about. needs a prop in order to stick to a single thought stream. Vs 3 One should animal. along the way. That is rechaka[exhalation]should be done for one unit of time. little may be done. 7. These aids are spelt out in the subsequent verses. "the mind is the rider and breath is the horse. dissipated mind however. that of a bird being caught in a net. It serves as a brake serves a car". breath-regulation. Any action done with the sense of doership leaves a residual memory after the action is over. Ramana says. AR Natarajan Translation: 33 . by that the rider is checked. Breathregulation would serve this purpose best. Thus the channels of the life Force are purified. If mind control is desired. cease to stray. like a tethered Commentary: If the mind is strong. the mind becomes a prisoner of the past and is unable to be steady or steadfast in meditation.

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. And the use of it for stabilizing breath is a new path. When they become clean [the channels of the 'life force] Prana gets controlled gradually. as with the Prana. 'Puraka' as the search for the Self. what matters is the mind. Ramana provides an original solution. as effective as yogic practices needing expert guidance which may or may not be available. 10.Vs 5 Watching the flow of breath with the mind is restraint of it. 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. For. The condition precedent for the effectiveness of the method is that the watching should be constant. to the Heart. 9. Ramana recommends different alternatives because of different natural temperaments.define 'Rechaka' as the abandonment of the 'I am the body' idea. the question arises. 34 . steadies the breath. 8. 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. Also. Watching the breath is preferred if one is able to do so because then the one subsidence of breath comes about naturally. mind. Such watching. 12. Others. which is different from the yogic practices set out in the next verse. if constant. Then the Mantra becomes one with the 11. somehow. whereas hatha-yogic practices bring it about by force.also the mind merges in its own source. constant association with Great Enlightened Saints*. and 'Sahaja Sthithi' or abidance in the Self as 'Kumbhaka'. Control of every prana-activity is called 'Suddha Kumbhaka'. should get back by any appropriate method best suited to the practitioner. what constitutes such control. that is Jnanis . inhaling one unit of time. Even by Japa of Mantras mind gets controlled. Ramana recommends it as the second best method for breath regulation. to the source. Commentary: Since breath-regulation is an important aid for mind control. By *Seers is the translation of Swaminathan.

Vs 9 The wise regard the giving up of the notion `I am the body' as exhaling. self-enquiry as inhaling. enabling its in-turning and returning to Mental worship is considered superior as it require alertness to mental By keeping daily. Then the syllables. and abidance in the Heart as natural subsidence. ones mind gets merged in its source. iv) the company of the great ones. movements. and the mind could be quickly brought back to the desired thought. 6. They can be and are often combined in spiritual practice. A stilled mind can be used to pursue a single thought till the mind merges in the Heart. the company of great ones always rooted in consciousness.translation & commentary by AR Natarajan: Vs 8 Breath-control comes about gradually when the channels are purified. Of course. the Heart. Again the point made is that somehow. these means are not alternatives. Self-enquiry is the most potent means for ridding oneself of this false idea and for the mind to be absorbed in the Heart. iii) single-minded repetition of certain sacred words. Such mental attention leads simultaneously to even breath and this in turn enables the journey back to the source. ii) forcible control of breath through hatha-yoga. the mind. When such regulation becomes permanent it becomes natural. Vs 10 The mind also gets controlled by repetition of sacred syllables. Done in loud or low tones. 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. 35 . desire for knowing the truth and the company of sages. mental repetition is superior. It is this which externalizes the mind. Ramana suggests four means: i) breath-regulation by watching with the mind. Commentary: A time-honoured method of mind control is the repetition of sacred words. Commentary: ……. Commentary: The root cause of mental distractions is the ego or the self-imposed limitation of identifying oneself with a particular name or form. Vs 12 Once again. three things are rare: human birth. the emphasis is on somehow quietening the mind.. Vs 12 deals with the third…… …In ch. one must merge the mind in the source. Scriptures say. and the breath become one.

So Tatvaroyar took them to his master so that they could know for themselves. "If the association of the wise is obtained. repetition of sacred words and the like…. The seventh canto narrates the splendid dialogue between Karshni of the Bharadvaja family and Acharya Ramana. the master revealed the truth by his silence.. When learned scholars heard it. an enquiry centered on the subject. Hence the need to know about the value of this method. Ultimately the master himself willed to bring to an end the quietude by allowing a thought ripple in his mind. `Once Tatvaroyar.A Story… …. [*Ramana Gita Ch 3. Bhagavan said: AR Natarajan Translation: Vs 1 This seventh chapter records the excellent conversation between Karshni of Bharadvaja line and Acharya Ramana. but those who came to dispute remained. the individual. 2. (The tools used for achieving this are explained in later verses. Karshni asked. gentle south wind is blowing. When they all reached there. Dakshinamurthi Siva. Only in their presence is the mind subdued. Many days and nights passed. the company of those rooted in `Sat' or `Truth' is referred to.End of Chapter 6…'Mind Control --------*** Chapter 7…’ SELF ENQUIRY-COMPETENCE AND COMPONENTS Krishna Bhikshu Translation: 1.. 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. composed a special verse in praise of his beloved master. "** [** Supplement to Forty verses –Vs 3] --------. v 5] 36 . a disciple of Swarupanand. to what purpose are the various methods of self-discipline? Tell me. incantations. Even a fool would not wish to act without seeking benefit. '* [*Talks –P216] The atmosphere of purity and serenity surrounding such a person makes the minds of those in their presence also tranquil. of what use is the fan when the cool. ) The questioner (in Vs 2) wishes to know the relative merits of this path and that of others like breath-control. steadfastly and single mindedly*. a classic example. Ramana used to relate a story to illustrate the value of the presence of such great ones……. they objected saying that a verse in that metre could be written only in praise of a hero who had killed a thousand elephants. sitting quietly oblivious of the purpose for which they had come. self-enquiry. 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 ? The 'I Thought' is said to be the totality of all thoughts. The Source of that 'I Thought' must be searched for [investigated]. transmitted wisdom to four disciples through his potent silence.

Paradoxical as it may seem. Commentary: In Science of the Heart (Ch. * In other words. but it would rise again. it vanishes. It is like a dog tracking the master from whom it has parted. the joy of the journey itself will sustain the effort.. [*Ibid Ch 5.** `On the rising of the ego everything rises. tracking it is the way to victory over everything. [*Conscious Immortality – Paul Brunton.. `I' is the sense of existence in the ego. Most paths lead to the first. The mind should be turned inwards and kept active in the quest without taking in external impressions or thinking of other things . but also to proceed deeper within. but not be taken in by mental quietness. The one for whom the silence exists has to be enquired into. The nature of the mind is enquired into straightaway. the `I'*. only to ward off distracting thoughts. '# first essential for the search is the attitude of enquiry. Vigilance is needed not there is no escape from effort till the `I'-thought. Ramana has already indicated. Ramana explained to Paul Brunton the advantage of self-enquiry. attention to the `I'-thought is an effective means because `it is the only clue we have about ourselves'. Whereas self-enquiry leads to it quickly and then to the second'. the shaping of which may be beyond ones control. 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'thought. the Heart. on the basis of his own experience. an attitude of doubt about our identity and the strong urge to find it. v 3. 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. If one holds on to the `I' to the exclusion of everything else then it would lead one back 37 . of course is to gather together the distracted. the ego is therefore all. ** Another basic advantage of self-enquiry is that it can be practiced wherever one is and in whatever situation. but the goal is mental destruction. #sat darshanam v 26] The Next. that thought is the core or essence of the mind and that it springs from the Heart.Vs 3 The `I'-thought is said to be the sum total of all thoughts. **Maharshi's Gospel –P 51] All spiritual effort is to get back to the Heart. For. they imply the retention of the mind as the instrument of practice. `Mental quiet is easier to attain and earlier. For this. scattered mind at the core by fixing attention on the root `I'-thought. till the `I'-thought stays merged in its source. The ego may take different and subtler forms at different stages of ones practice but it is itself never destroyed. is sucked into the Heart. 5). Self-enquiry is the straight path because in this method the final question is the one that is raised from the beginning. the mind. by unerringly holding on to his scent. with its subsidence all subsides. the reality which is mixed up with the erroneous idea of identification as `this'. other means may also lead to the subsidence of the mind. It does not depend on outer circumstances. If properly directed. which would lead to its perpetuation. **Upadesa Saram v 19.

38 . When the source is searched the ego gets merged in it. the individual. the `I' comes within the magnetic zone of the Heart in which it will perforce merge. but does not by itself provide the direct experience. When the Source is searched for. in all its perfection and fullness when the ego. when the habitual anchorage of the `I'-thought with other thoughts is cut off. where effort is no longer possible. its escape routes the dissipating AR Natarajan Translation: Vs 4 This is self-enquiry and not the critical study of scriptures. The the end of all miseries and difficulties. mind is gathered at its root and lull is transcended. * When through effort. 3)is Self Enquiry. the I Notion merges into that Source. The enquiry pertaining to the self. the subject. would be `drawn within' into the source and only a vast beatitude would endure. 6. …the search for the source is emphasized because. its succour. This is the last word on 'rewards' (Phala). other thoughts. When that thought dissolves. Commentary: Critical study of scriptures provides intellectual comprehension of truth. [*Liberating Question –Kumari Sarada –P24] Vs 5 The Self alone remains. Tracking the `I' thought to its source is a `spiritual treasure hunt'. There is no greater reward than this. 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. the Reality. all around. Then it must necessarily fall back on the Self. thus isolating the `I'-thought for inspection. a Heart-based life would take over. there remains the undiluted primary Self. The seeker. Instead of a mind based life. merges in it. 5. * [*The Ramana Way in Search of Self –Kumari Sarada] Krishna Bhikshu Translation: 4. All that would happen would be a shift. which is its reflection. results in conscious merging of it in the Heart. therefore provides direct experience of the fullness of existence. the `I'. to question its false quietude. and not pouring over scriptural texts. are cut off. Perfect and Full. Commentary: ……. It is precisely these fears that are allayed by this verse. and to push beyond. The result that flows from Self Enquiry .to the Heart for it is an `infallible' clue. And in this what is required is to isolate the ego from its associates. 'I-thought' is only a semblance [reflection] of the Self. This investigation (V.

So long as one is not aware of his fact. The question would then arise. Ramana has already explained that the mind is only the reflection of the Heart. whole and perfect. Such powers dazzle the unwary. the single-minded search for Self-knowledge. Similarly when consciousness. only through Self Enquiry. one would be aware of the feeling the `I'-thought perishes then another `I'-`I' springs forth as the Heart spontaneously. whose mind perceives evils [imperfections] alone. actions will be performed automatically and perfectly. `siddhis'. But even if one secures such powers Commentary: A common human hankering is for powers. Wonderful mystic powers may be had through other means. alone remains. or by the merit of his deeds in past lives. all activities of the world are carried on. arising out of identification of oneself with the body. Ramana advises Humphreys that "clairvoyance clairaudience are not worth having when far greater illumination and [*Glimpses . which is unlimited and complete. the incessant flash of `I' `I' of consciousness. The Commentary (paraphrase): Self-enquiry opens up awareness of the inherent bliss which we are. "* 39 . in the body. When the Vs 6 result of self-enquiry is the cure for all sorrows. there is no greater action or result.Humphreys – P26] peace is possible without them than with them. ' of fullness as `I'-`I'. are there two `I's? Not so. it would not be possible to be aware of the throb of the Heart as `When mind is absorbed in the Heart. The primal ignorance being the cause for all sorrows. by cutting at the root of the primal ignorance of ones true nature. bliss can be had Who is said to be fit to go on with this Enquiry? can one know by himself his own fitness ? One whose mind is pure through Upasana [spiritual practice]or other means. and the mind is regarded as separate. They lead one away from ultimately self-enquiry alone gives liberation. Krishni asked. Krishna Bhikshu Translation: 7. Even when they are obtained. the fullness of oneself. It is the highest of all results. they help no one to know the Self. Ramana always cautions against their lures…. is felt. Thereafter. There is nothing greater than this. When the sun rises. and sensory objects. Bhagavan replied: AR Natarajan Translation: Vs 7 Marvelous occult powers are possible through practices other than self-enquiry.Its nature would be integral. 8. It is existence in all its fullness.

if the competent one AR Natarajan Translation: Vs 8 Who is considered fit for self-enquiry? Can one know his own fitness? (answer…v9.10&11) Vs 9 40 . sacrifice. They involve mind has been purified by spiritual practices or by accumulated merit of past lives. bhajans. noon and dusk] Japa. True power can only be firm abidance in the Self. in the Heart. Krishni asked. all these works will make the mind increasingly pure. pilgrimages. One whose mind feels utter distaste whenever it has to function amongst sense objects and whose mind realizes that the body is transitory. By two signs. worship of Gods. Karshi asked .10& 11 taken together) Krishna Bhikshu Translation: 8. He whose (commentary to follow Vs 9. oblations poured into the fire. When one is fit for Self Enquiry by his distaste for sense-objects. and observance of special spiritual practices. Vs 8 Who is considered fit for self-enquiry? Can one know his own fitness? Vs 9 They come and go. that is 1] realization that the body is transitory and perishable and 2]the distaste felt towards sense-objects. and who has distaste for the body and the sense objects is fit for such enquiry. Liberation implies freedom from thought movements following erasure of latent tendencies.Ramana also points out that such powers are no better than dreams. with shrinking attachments. one's own fitness for Self Enquiry can be recognized. 11. he is said to be the fit one for Self Enquiry. for then one cannot relapse into the illusion that one is the body. giving in charity. Who is said to be fit to go on with this Enquiry? can one know by himself his own fitness ? Bhagavan replied: 10. or by discrimination. aid his purpose or are they just to while away time ? Bhagavan replied: starts on the Self Enquiry. 12 & 13. 14. will baths or Sandhya [adoration of the sun at dawn. chant of vedas. exercise of the mind and are within its framework.

.. the speech or the body. ones fitness for self-enquiry can be known. covers the early stages of the practice of self-enquiry.... meditation.... Meritorious actions of the mind. and for their well-being and not through fear of the compelling scripture... All these actions of the ripe. result in the good of the world. are Baths. one may be reluctant to give up fully or partly the practices one is habituated to. the truth being explained in the light of the natural inclinations of the questioner.. He whose 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. devotional singing.. the other practices would help in purifying and strengthening the mind for pursuing self-enquiry more effectively. worship of God.mind has been purified by spiritual practices or by accumulated merit of past lives.. and who has distaste for the body and the sense objects is fit for such enquiry. austerities... Vs 12 & 13 For the one who is ripe for self-enquiry by his discrimination and non-attachment. non-attachment to sense-objects and distaste for transitory things. It would be useful to remember that Ramana's emphasis is not on the qualities of the mind.. the speech and the body destroy other contrary actions of the mind. Vs 11 marks of a sense of transitoriness of the body. is a mark of those suited for self-enquiry.. but about its nature and about its source.. At this stage. sacrifice. The scriptures prescribe several spiritual practices for the purification of the mind.. prayers at stated times.. The wise act to serve as models for others..... when enough faith in its exclusive practice might not have developed and skill in practice not yet achieved... AR Natarajan Translation: 41 .. are fit for self-enquiry.. By the Commentary: Is self-enquiry possible only for the spiritually mature?. Perhaps this is why Ramana replies that vairagya.. competent persons.. of extremely pure minds. all those brave enough to be prepared to lose life in order to find it. 16..enquiry by other spiritual practices. Krishna Bhikshu Translation: 15.. Ramana's replies are always positive.. Ramana's reply in v14. would be necessary or not. pilgrimage. charity... It could be said that all those who are prepared to keep the gunpowder of the spirit dry. Commentary: Essentially the question is whether the supplementing of self.. not on its content. and by detachment to sense-objects.... (discussed in Ch 1).. including discrimination between `Real' – `Unreal'. 17. 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. who are earnest to find out the truth. permanent-impermanent. maintaining the sacred fire. Besides.

The activities set out by Karshni in verse 12 are virtuous activities. `who can understand the exalted state of the one `For the exalted yogi abiding steadily in the natural state. Commentary: The meritorious actions set out in Vs 12 (Baths. So fear cannot motivate them. and that are carried out with non-attachment. to be a guide-post for those queries. they give up activity only for practicing yoga [meditation or upasana] in solitude . AR Natarajan Translation: 42 . `How do you know I am not doing it? Which is better. Self Enquiry is of the greatest merit and is the Holy of Holies. etc. action would be neither good nor bad but only be for the welfare of the world. The wise know of no fear be it of the spiritual authority or any other. to preach loudly without effect or to sit silently sending out Inner Force?'** [*Sat Darshanam Vs 31. 19. do not stand in the way of Self Enquiry. The mature masters do not engage in actions out of fear of spiritual injunctions. Nor can the satisfaction of desires be the cause of that activity. Again. in the Heart . etc. Atonement would become necessary for failure to observe such injunctions. speech or mind. Vs 16 Activity of mature masters with Vs 17 absolutely pure minds benefits the world. If there is no reason for such persons to as to why they are active. Their actions are for welfare and teaching of others. **Maharshi's Gospel P16] Krishna Bhikshu Translation: Meritorious actions of one. meditation. using the body. engaging in which prevents the contrary activity of mind leading to further involvement in sense attractions. sin does not accrue. he who has dissolved the ego and is always be performing actions the question arises example. It is to teach the world by treading a path to Self and `no one can come near him without being blessed. who has destroyed the sense of difference between the Self and the World. prayers at stated times. is there abiding in the Self?'. having destroyed the mind. Such activity can be only one of the three types. any action left'?* asks Ramana. worship.Vs 15 Virtuous activity of the body. ) may be performed for fear of violating spiritual injunctions. they favor action only for the sake of others 20. When the sense of doership is destroyed by self-enquiry. When a ripe one [mature jiva] in the pursuit of Self Enquiry does not act as prescribed. speech and mind. Commentary Activity is inevitable for those not firmly established in the Truth. The value of virtuous actions lies in their purificatory effect. speech and mind destroys the opposite activity of body. ' Ramana was asked why he did not go about preaching the Truth and his reply was. 18. Activity of the ripe souls fit for Enquiry is two-fold.

22. total and free from any engaged in action for the welfare of others. will not hinder selfenquiry. The one for whom merit and demerit exists is destroyed in the fire of knowledge.[the jiva] the other [Self] seeks the one who strives to attain. 23. They abide in the natural state. and others are active working for the good of the world. please tell if there are paths to liberation other than self-enquiry? Are these paths one or different? 43 . Some are lost in nirvikalpa samadhi with no object-awareness.Vs 18 Meritorious actions done without attachment and without a sense of difference do not obstruct selfenquiry. blemish. By implication. self-enquiry itself is the most meritorious and the most purifying. The activity of the latter does not disturb their rootedness in the Heart. Commentary: Action. Krishna Bhikshu Translation: 21. would deflect the mind from self-enquiry. Commentary …………there is an apparent difference in the ways of life of the wise. For. AR Natarajan Translation: Vs 21 Bhagavan. if ethically right and done with detachment towards the fruits. Vs 20 The wise appear to fall into two categories. Since their ego is dead. [one pointedness] form of the thought [one pointedness] leads on to the abidance in the Self. The first goes the long way but at the end attains the Self. is it one or varied ? May Bhagavan be pleased to tell me. the opposite type of action. Karshni asked: If there is another way to obtain the Final Liberation . Bhagavan replied: One strives to attain . those who renounce action for solitary communion and those Incessant self-enquiry which enables unswerving abidance in the Heart. namely action for fulfilling desire. The mind A single of one meditating on one object only takes one form only. Commentary: Whether the wise act or remain inactive they can incur no sin. Vs 19 Failure to perform prescribed action is not sinful for the wise. immerses one in consciousness. their action does not bind them.

' Commentary: In the path of self-enquiry. Commentary: Self-enquiry taught by Ramana is a straight path. AR Natarajan Translation: Vs 24 The one who meditates attains the Self without being aware of it. 24. worship of God. Attention is focused from the very beginning on the mind. The thought veil which separates one from the natural state is not consciously tackled until self-enquiry is practiced.Vs 22 Other paths strive to attain something. * In Upadesa Saram Ramana points out that the [*Upadesa Saram Vs 13] Commentary: Krishna Bhikshu Translation: If one Meditates continuously. When the mind is turned inward by enquiry it is kept active. be it a Deity or Mantra or any other High Object. What then is the difference? Even during practice. the 25. the mind has to be ever vigilant and cannot be allowed to lapse into inattention. is reached. It is a `conscious immortality'. the Self. all these gradually purify the mind. Vs 23 Meditation on a single thought makes the mind one pointed and such one pointedness leads to Self-abidance. breath-control. in the direct path. Dualistic paths too would take one to the same goal ultimately. distracting thoughts are warded off and one holds on to the core thought. action performed without desire for results. self-enquiry. there would be the experiencing of the bliss of the Self. Either through Meditation or Self Enquiry the same goal is attained. Hence other paths are necessarily longer. The Enquirer. object of Meditation. The other . mind which has been gathered together through spiritual practices should be used to push inward till the goal. self-enquiry seeks the one who makes the effort.the other through Knowledge. meditation on identity with Self. The other methods. In the paths 44 . By effort. One subsides into 'That' through Meditation . knowingly Abides in the Self. 26. on which one meditates. The merging of the mind in the Self comes from conscious effort. The first one takes longer but in the end the Self is known. `The enquirer consciously loses himself in the Self. he may not desire that end [Self-Abidance] but he would [eventually] Abide in the Self. its nature and source. merges at the end into the Great Effulgence of the Self.

an anchorite or an ascetic. like a flight of steps. in finding the Supreme . if ripe. a woman or a person outside caste. Vs 2 A bachelor. One of a very ripe mind need not follow this order. a woman or a Shudra. The subject-object relationship which subsists in all forms of meditations using the mind comes to an end when one attains the Self. the Self. Commentary: [NOTE: Sanskrit version in Ramana's own handwriting can be seen in `Photo' file in `RamanaGita' folder. In reply to another question of Karshni himself. Bhagavan Muni enunciated what conduct was allowed in each of the four ashramas. be it God or a sacred word. 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. The doubt would arise whether the stages in life have any relevance for pursuit of self-enquiry. AR Natarajan Translation: Vs 1 In reply to another question by Karshni. merges in the end in the great fire of the Self. 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. All duality ceases. The former reaches stillness through contemplation and the latter through knowledge.retaining the ego. Vs 26 The goal of the meditative path and self-enquiry is one. may enquire into Brahman. the fullness of the experience is postponed till the end when the worshipper unconsciously merges in the worshipped. a forest-dweller. a sanyasi. a householder. ] -------End of Chapter 7…’ SELF ENQUIRY-COMPETENCE AND COMPONENTS ----*** Chapter 8…’ ON ASHRAMAS‘ *** Krishna Bhikshu Translation: 1. whoever is ripe and fit. Be he a bachelor or householder. The one all pervasive consciousness alone remains. and whether engaging in spiritual practices for enlightenment is open to women and to those not belonging to any of the 45 . sex and the like have no relevance for it. may investigate the Supreme. This order in the ashramas serves. Bhagavan explained the duties of the four stages of life. Vs 25 The excellent object of meditation. 2. 3.

43] Vs 5 `Sanyasa'. They do not apply to one with a mature mind. [however. not wearing the ochre robe or having a tonsure. Thirdly. AR Natarajan Translation: Vs 4 It is for smooth working of the affairs of the world that these stages in life have been prescribed. Ramana told a person who wished to resign his job. Commentary: ……Ramana negates the popular belief that one has to renounce home in order to attain Self-knowledge. 5: 'Popular opinion [or doctrine] (matah) states that this stage of life is for warding off various hindrances.. the bearer of the burden of all'. but renunciation of desires and attachment. the discriminative faculty. . the capacity to enquire about ones true nature is a liberty given to all. It is not the ochre robe or a shaven head. by discipline it becomes later a big flame by thorough study of scriptures and increase in higher knowledge. Ramana makes it clear that these restrictions have no connection with seeking Self-knowledge. 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. this stage is intended to ward off obstacles to knowledge. family ties. Secondly. Asceticism means pure Jnana . in truth. However.] sannyasa is unsullied knowledge not an ochre robe or shaven head. the renunciation necessary for knowledge is of attachments of the mind. However. There is no need to resign your job. * [Crumbs from His Table –by Swami Ramananda Svarnagiri – P. ' Commentary: 46 . The duties of the first three Ashramas do not go against Jnana. is pure knowledge. true renunciation. but to resign yourself to Him. 6. All that is needed is the maturity for such enquiry. home etc. initiation into asceticism is accepted as a way to remove several hindrances in one's path. the first Ashrama.castes. ` Renunciation does not imply apparent divesting of customs. 5. Were spiritual power kindled in Bramacharya. Krishna Bhikshu Translation: 4. The first three stages do not stand in the way on knowledge. Another translation of verse no. This 0rder {Of the Ashramas] is again prescribed that the affairs of the world may go on smoothly and well. whether one is able to renounce home or is forced to stay in it depends on the karmic forces at work. Firstly. Vs 3 The stages are ladders for reaching the Supreme.

Its value consists in creating outer circumstances conducive to pursuit of Self-knowledge. When the sins of a Yogi of a ripe-mind are burned away by Tapas. if he be completely non-attached. shines more in later life. if he is completely detached. It is believed that he cannot become Self-aware. `Can a married man realize the Self?' `How does a grihasta fare in the scheme of liberation'? Ramana replied. Even for the embodied householder. the Supreme light shines forth for him or her without doubt. `Why do you think you are a `grihasta'? Whether you continue in the household or renounce it and go to the forest. after going through the first three stages.bachelor. in its own good time. for Tapas [keen spiritual endeavor]. because that is here and now'…. * True penance is finding out the nature of the mind and abiding at its source. by diligent study of scriptures and by practices suited to attainment of knowledge. whether with a wife or without one. A seeker queried. the same year on the 12th of August [1917]. ) the specific question whether the householder can attain Vs 6 One whose energies are well developed even as a bachelor.. by diligent study of scriptures and by practices suited to attainment of knowledge. the is expected to renounce everything. 47 . `Married or unmarried a man can realize the Self. householder. knowledge. AR Natarajan Translation: Vs 6 One whose energies are well developed even as a bachelor. The learned prescribe the third Ashrama. 10. asceticism the fourth estate comes by itself. that of the Anchorite. This is not to say that the fourth stage is purposeless. That Ashrama exists that all the world may be served and benefited. ( Note that the next three verses deal with the reverse position. Commentary: In common parlance a married person is regarded as fit only for performance of worldly duties. For this. 8.Ordinarily. The one who does so is a pure flame of knowledge. The symbol of such renunciation is the wearing of ochre cloth and the shaving of the head. whatever be the environment'. Vs 7 Purity as a bachelor leads to purity in life as a householder. One should become an Anchorite . forest dweller. a true `sanyasi'. Your efforts can be made even now. 11. A pure Brahmachari becomes a pure Householder. no stage of life is a hindrance. 9. The householder's role is to benefit all.. Vs 8 Even for the householder. This is certain. This added instruction in the 7th and 8th chapters was given by Bhagavan. Ramana's replies to two specific questions on this point are worth noting. your mind haunts you. What matters is the renunciation of ego. shines more in later life. But these are only outward marks. Krishna Bhikshu Translation: 7. the supreme light shines forth.

-------End of Chapter 8… ----- *** Chapter 9…’ ON CUTTING THE KNOT . third stage for performance of austerities. The true meaning of `tapas' is the state when the truth shines forth in all its fullness when all mental activities have ceased. Vs 10 For the yogi whose `tapas'. leading a life of seclusion. The high-minded Bhagavan Sri Ramana Rishi. penance. listened to my question .I {Ganapati Muni] put a question to the Maharshi regarding 'Granthi Bheda'[On Cutting the Knot] on which even the learned have doubts. The purpose is to orient oneself to an exclusive spiritual life. ** earlier stages. would correspond to this stage. One established firmly in it is incessantly performing the most difficult tapas spontaneously. But this does not hold true for those who are [*Upadesa Saram v30. For them the dross is burnt away by the dips into the Heart during the practice of self-enquiry.[*Maharshi's Gospel –Ps 5-7] Vs 9 The learned prescribe a life in the forest as a may be with or without ones wife. the fourth stage (sanyasa) comes by itself in due time. Vs 1 On 14th August. At this stage one Commentary Under modern conditions. 2. of withdrawal from activities. "The By that association alone one is conscious of his body and actions.** Ramana Gita Ch 11 v 18] Vs 11 This teaching in the seventh and eighth chapters was given by Bhagavan on the 12th August. AR Natarajan Translation: association of the Self with the body is called the Granthi [knot]. regarding which even the learned have doubts. I questioned the Maharshi `on the cutting of the knot'. and spoke. On the night of August 14 .GRANTHI BHEDA ‘ *** Krishna Bhikshu Translation: 1. * The natural state is free from sloth. 1917. at night. has burnt away his sins. 3. spent a time meditating in his divine mode. 48 . Commentary Renunciation of home is recommended in scriptures when one has graduated to it after having gone through three ripe for incessant pursuit of enquiry.

if it had an independent consciousness it would protest against being carried stiff to the cremation ground. On the other hand. is as good as dead and would be taken to be so but for the divine plan that keeps up the minimum breathing. connecting it to the source of consciousness. "The body is insentient. it is seen to be conscious and unseen and unmoving..Commentary Ganapati Muni himself seeks clarification on this crucial question. the Self is consciousness. By itself the body is insentient and it is because of this link. Vs 3 The `knot' is the this link. This idea is found in the Upanishads but nowhere explained technically as in Ramana Gita. the Self does not rise. the body from which the mind is switched off. This is described as a knot which an aspirant for liberation has to cut. Though insentient. Ramana Maharshi. It is named `knot of matter and spirit'. AR Natarajan Translation: Vs 4 The body is matter. the individualization of the Self. listened to the question. [through the intellect-Swaminathan and is completely inert. The link between the two is inferred through the intellect. if bodily movements become possible. Commentary The body is sometimes compared to a corpse by Ramana. meditated for a while.. the Self is the fullness of consciousness but remains inert. In deep sleep. It does not. Vs 6. link between the Self and the body. When the life force leaves the body. * [*Sri Ramana Gita –Dr. 49 . Their association is inferred from the experience of objects Visanatha and Kapali Sastriar]. and spoke in his divine way. 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. The mechanics of the flow of consciousness from the Heart have been explained in detail in this work itself.. Ramana's detail explanation in the next 21 verses would underscore the importance of this topic. the Heart. The first manifestation of ignorance is the rise of the `I-thought'. It is said that cutting this knot is essential for knowledge. Within the body's limit an `I' rises between the body and Self . Though activities continue through it. It cannot. Ramana explains the nature of this link. The body The Self is active and Conscious.7] Krishna Bhikshu Translation: 4. Awareness of the body arises because of Commentary Consciousness flows from the Heart to `sahasrara' and spreads from there to the entire body. Va Sarma –The Mountain Path –Jan68 –P57-61] Vs 2 The effulgent Bhagavan. that it becomes active.. * [*Ramana Gita Ch5.

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

one gets attached to the body. Since the entire body is thus permeated by consciousness. but from it emanates the consciousness of the body in the same way as the sun lights the world. When that light spreads out in the body one gets experiences in the body. the themselves with the body. Commentary Though each sense organ has its own channel. Each of the forces of the body courses along a special nadi. Vs 11 Because consciousness pervades the entire body. regards the body as the Self. nor do they enquire about the source or center of consciousness. the mind is the contact switchboard. '* The link is through various channels termed `nadis'. Vs 9 The flow of consciousness is inferred from play of forces in the channels. 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. [*Conscious Immortality – Paul Brunton –P81] Krishna Bhikshu Translation: 8. taking hold of a center. `The Self is the electricity. dynamo. The flow of the rays of the light is inferred from the play of forces in the nadis. 10. Vs 10 The channel through which consciousness flows is termed `sushumna'. The active consciousness lies in a distinct and separate nadi which is called Sushumna. 51 unwary come to identify . `para nadi' and `amrita nadi'. while the body is the bulb. and views the world as apart from oneself. Some call it 'Atma Nadi' or and others 'Amrita nadi '. This channel is therefore also termed as the life giving one and the supreme one. 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. The forces course the body. The Heart remains in its seat. If one regards oneself as a particular name and form. unswerving. It is also called `atma nadi'. each hugging its particular channel. The Sages call the original point 'Hridayam' [The Heart]. 9.The flame of consciousness. The sages say that the center of radiation is the Heart. lights up the entire body just as the sun illuminates the whole world. AR Natarajan Translation: Vs 8 It is because of the spreading of consciousness that one becomes aware of the body. They do not pause to consider whether they are only that.

flow. is bound to last only as long as one does not enquire undistractedly.he has separated himself from `others'. single- mindedly enquires. and the mind is gathered together at its root. then becomes ego-centric and thinks that he or she is the body and that the world is different from himself or herself. This is termed as primal ignorance for it is from this that the rest of the attachments Variety is perceived and the unity behind that is lost 11. Commentary Ramana now sets out the method for getting rid of this false notion. giving up the idea that one is the body. with that light. When the discerning one renounces egotism and the 'I am the body' idea and carries on one pointed enquiry into the Self. It gets merged there and shines as `That'. On a properly directed self-enquiry the link with other varied thoughts is cut. 13. Krishna Bhikshu Translation: sight of. The wrong notion about oneself. * Then there is a churning and the life force which was disturbed throughout the body becomes centered in the supreme channel only…………. the ego. Commentary When the spirit of enquiry is absent the `I-thought' is mixed up with a host of other thoughts. of limiting oneself to a particular name and form. the movement of life-force starts in the nadis. and views the world as apart from oneself. AR Natarajan Translation: Vs 11 Self then gets Because consciousness pervades the entire body. 12. the self gets separated from them and shines forth by clinging to the supreme channel. When it is thus deprived of its associates. regards the body as the Self. Sri Kapali Sastri in his commentary refers 52 . one gets attached to the body. The Individual permeates the entire body. has necessarily to fall back on its source. the consciousness. It may be noted that Ramana has stressed that it happens only on single-minded self-enquiry. Vs 12 When the discriminating one becomes detached and. the `I-thought'.. in the Ramana-path the enquiry about the self takes place 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. dissipation ends.This movement of the force separates the Self from the other nadis and the confined to the Amrita Nadi alone and shines with a clear light. [*Sat Darshanam v25] Vs 13 through two attention focusing devices `wherefrom does this `I' arise?' and `what is the truth about On such churning of the channels. the churning of the channels takes place.

to the churning of the sea of milk in the Puranas which produced the drink of immortality, amrita. He says that in

self-enquiry dissociates the `I- thought' from other thoughts and establishes the link with the eternal, ever liberated Self. As a consequence of the single-minded enquiry, the individual, functioning hitherto through different nadis, stays in the channel linking the `sahasrara' with the Heart.
like manner

Krishna Bhikshu Translation:
14. When the very bright light of that active-consciousness shines in the Amrita Nadi alone, nothing

else shines forth except the Self.

In that light, if anything else is seen, even then it does not appear as different from the Self.
The Enlightened one knows the Self as vividly as the ignorant one perceives his body. 16. When

ignorant, one is said to have severed the knot {Granthi bheda occurs].

Atma alone shines, within and without, and everywhere, as body etc. shine to the

AR Natarajan Translation:
Vs 14

When consciousness stays in the supreme channel only, then `Self alone shines'.
Vs 15 Even though the

objects are near they are not seen as separate. He is aware of the Self as clearly as

the ignorant one is of his body.
Vs 16

The one to whom the Self alone shines, within, without and everywhere, as name and form would for the ignorant, has cut the knot.
Commentary These three verses deal with the state of one who has, through self-enquiry, succeeded in reaching the

Self. For this the mind has to be silent. Only the one whose latent tendencies have been burnt in

the fire of knowledge, through practice of repeated dips into the Heart by vigilant inward

search, can succeed in this. Thereafter all duality ceases.
A bodily location has been indicated for the Heart. So long as one has wrongly identified himself

with the body such indication is necessary and helpful for spiritual practice. Once knowledge dawns, consciousness is seen everywhere, and not only within. Why? This is because it is all pervasive. It

envelops the entire universe and nothing can exist apart from it. This means that for the wise the barrier of space is also cut, not only that of time. *Once the limitation of particular name and form is broken the fullness of existence is felt and is never lost sight of.


Is there objective awareness for the wise? Yes. But it does not distract their awareness of the throb

of the Heart. The manifold forms have lost their power to deceive. For such a one the formless source of the seen is real, complete'. ** The `knot' which is cut is the nexus between matter - the body, and consciousness - the Heart . Thereafter, instead of functioning through the reflected light of consciousness - the mind,

ones life would be Heart-based. Action would be perfect.
[*Ibid v16,**Ibid v18]

Krishna Bhikshu Translation:
17. There are two knots. one, the bond of the Nadis and two, egotism. The Self even though subtle, being tied up in the Nadis, sees the entire gross world. 18.

knot[between awareness and the body] is cut asunder and then the light abides as the Self.
19. As a ball of iron heated to a high degree appears as a ball of fire, this

When the light withdraws from all other Nadis and remains in one Nadi alone, the

body heated in the fire of Self

Enquiry becomes as one permeated by the Self.
AR Natarajan Translation:
Vs 17 The Knot is two-fold, one of the channels, and the other of mental attachment. The perceiver, though

subtle, sees the entire gross world through the channels.

each sense organ is connected to the Heart through its own channel. Unless the light of the mind functions, no perception is possible. The perceiver's mind uses these channels and the whole sensory world is felt . This verse (17) refers to the state prior to the
In verses 9 & 10 it was seen that cutting of the knot, before self-enquiry has fructified and enabled the clinging to a single-channel. Vs 18

When the mind is withdrawn from other channels and is in the supreme channel alone, then the

link with the body is cut and one abides as the Self.
Commentary The idea set out in vs14 &15 is reiterated.
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.


body of the wise is the temple of God. For, the consciousness of the Self permeates every pore of their body. The body too acquires a special luster. To bring home the point Ramana gives an

The iron-ball by itself is lifeless but when heated properly, and as long as it remains heated, it will appear like the fire which heated it. It is significant to note that Ramana refers even in this verse to the means by which the goal is reached, namely, self-enquiry. This emphasizes
analogy. its importance.

Krishna Bhikshu Translation:
20. Then for the embodied the old tendencies inherent are destroyed, and then that one feels no body , and therefore will not have the idea that he is an active agent [Karta].

not have the sense of active agency, karmas [tendencies, actions and their results] etc. are destroyed for him. As there is none other except the Self doubts do not
21. When the Self does sprout for him. 22. Once the knot is cut, one never again gets entangled. In that state lie the highest power and the

highest peace.
End of Chapter.

AR Natarajan Translation:
Vs 20 The latent tendencies of the past pertaining to the body-mind complex are destroyed.

sense of doership because there is no body consciousness.
Vs 21

There is no

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.
It is said that the

Commentary It is said that the cutting of the knot ends all doubts and destroys all karma. The why of it will be evident from these two verses. Ramana continues to state what happens when through intelligent, unwearied

search one abides as the Self. Not only does the body of such a one shine like a heated ball of iron, he is also freed of all bondage. The momentum of karma stops. For, though one may be involved in activity, such activity does not bind in the absence of the idea that it is his action. It is the sense of

doership which binds. If one thinks that one is the doer one must reap the fruits. But this idea ends for him who enquires `who is the doer?' and enters the Heart. Then all karma ends.
[*Sat Darshanam v38] Here it may be mentioned that karma is three-fold. – the total load, `sanchitha', that which has begun to operate in this life, `prarabdha', and that which we are creating now, `agami'. While it is generally agreed that the

balance of old karma and the future karma would be wiped out, some hold the view that the portion of the karma which has started cannot be warded off. 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. Ramana however, negates 55

consciousness is untrammeled in any manner. When the fan is switched off the movement does not stop immediately. `Ramana Gita' album] -------End of Chapter 9…’ ON CUTTING THE KNOT . But how is it supremely powerful as well? This is because it is the ultimate source of everything. But the wise person is unaffected by the event. Chapter 9 concluded. He may be suffering but he does not identify himself with it. the state is. understandably. Commentary The mind of such a one is naturally silent since all tendencies which externalize the mind have been destroyed.GRANTHI BHEDA----*** Chapter 10…’ ON SOCIETY ‘ *** Professor K. merges in its source and loses its form. what is the relation between society and its members ? Lord. Oh best of Sadhus. survive?'* He also gives an apt analogy to prove his point. ` If the agent. 56 .v 33] Vs 22 Doubts end The one whose knot is cut can never again become bound . the conversation between Yati Yoganatha and Maharshi Ramana. none of the three forms of karma can survive . which will rejoice Society. **Supplement to Forty Verses. will karma which depends on it alone. So. Oh Great sage. This state is one of supreme power and peace. [*Words of Grace-Spiritual Instruction-P61. Ramana put it in another way too. Society is like the body and the members like its limbs. namely the ego. be pleased to explain this for the progressive improvement of Society.this idea. AR Natarajan Translation: Vs 1 This chapter records the conversation between Yoganatha and Maharshi Ramana for conferring joy to Society. Swaminathan and Sri Visvanatha Swami Translation: 1. 2. upon whom karma depends. the doer. Bhagavan 3. We record in this. If a person who has three wives dies then none can remain unwidowed. In a Society consisting of followers of diverse ways of life. Similarly when the doership is absent. one of supreme peace. ** because direct experiential knowledge has taken the place of indirect knowledge based only on scriptural studies. He says that it would appear to be so only from the point of view of the onlooker. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. the Tenth Chapter. In that state.

and not mere preaching. Commentary It may be noted that what is emphasized is actual conduct. 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. speech and body one should always conduct oneself so as to serve the interests of Society and should also awaken his circle to do likewise. Professor K. society is like the body and individuals are like the limbs. a member prospers by working for the good of Society like a limb serving its body. Commentary Society comprises of various streams differing on the basis of location. 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. Their cohesive functioning is essential. 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. 6. Commentary The Maharshi had transcended the rules and obligations of society and was therefore in a position to advise objectively and courageously. 5. Swaminathan and Sri Visvanatha Swami Translation: 4. background and other factors. practice. Oh Sanyasin . Yoganatha is therefore keen that society should benefit from the advice of the Maharshi. they are only parts of the whole of the society. 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. V3 In a society comprising of followers of different ways of life. 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. speech and mind and enthuse his circle to do likewise. Vs 5 One should serve the interests of the society through body. Even so.Vs 2 Great Sage. Through mind. Swaminathan and Sri Visvanatha Swami Translation: 57 .

quietness of mind is a pre-condition. Hence peace is a must for the individual. AR Natarajan Translation: Vs 9 Yoganatha asked. Society should be raised through Peace and then Power established. Peace is for purifying one's own mind. This ends Chapter 10. Maharshi however makes it clear that power. what is the supreme goal to be attained by entire human society?' Vs 10 58 . Society should be raised through power and then peace should be established. is the better means for promoting the well-being of Society ? 8. and the Gracious Maharshi took place on the 15th of August 1917. `Great Sage. AR Natarajan Translation: Vs 7 Yoganatha asked. Oh Great Sage. Power is necessary to sustain order. though absolutely essential. Professor K. Supreme Peace will prevail among mankind and then this entire planet will flourish like a single household. Society cannot function unless law and order prevails. `Some praise peace. Comment: The Jnani mitigates the world situation through his Presence. some others extol power. The spiritual practices necessary for mind's purification are not possible if the mind is disturbed and wandering. power for society's progress. peace is required. Commentary For purification of the individual. Among the Wise some extol Peace and others Power. Bhagavan: Brotherhood based on a sense of Equality is the Supreme Goal to be attained by Human Society as a whole. Power for the progress of Society. Which of these. Through Brotherhood. 11. what is the Supreme Goal on Earth to be attained by Human Society as a whole ? 10. Which is needed for the welfare of the society?' VA 8 Bhagavan replied: For purifying ones own mind. the Sanyasin. Swaminathan and Sri Visvanatha Swami Translation: 9. 12. it is only the peace of the individuals who constitute the society which matters. Once order is established through power. is not sufficient.7. This conversation between Yoganatha. Oh Lord.

Chapter 10 Concluded. the great sage. Commentary The Maharshi has placed before humanity a lofty ideal. Swaminathan and Sri Visvanatha Swami Translation: 1&2 On the night of the 16th. AR Natarajan Translation: Vs 1 & 2 I approached the Guru. Brotherhood would mean the presence of a feeling of oneness. Vs 11 Through brotherhood peace and amity will prevail among mankind and the world will flourish like a single household. 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. . Ramana has earlier referred to `equality' as the hallmark of the wise. Professor K. when he was alone. pre-eminent among the knowers of Brahman. the most eminent of the Enlightened who always abides in the Self. on the night of the 16th when he was alone and sang his praise to be blessed with wisdom so hard to attain. Swaminathan and Sri Visvanatha Swami Translation: 59 . The inter-relationship is to be on a feeling of oneness. of equality. hard to gain. the God who is regarded as peerless among seers of Brahman. Commentary In the words `in the human form' we find a hint of the divine vision which the Muni was blessed with. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. the illustrious Ramana. 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. who abides always in the Self. the Great Sage. in human form. `RamanaGita' album] -------End of Chapter 10…’ON SOCIETY‘ ----*** Chapter 11…’ ON COMPATIBILITY OF JNANA AND SIDDHIS ‘ *** Professor K. the Illustrious Ramana. In this chapter the questioner is the Muni himself. * It has been explained there that equality does not mean the absence of difference but awareness of the essential unity. 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. and sang his praises so as to be blessed with Jnana. [*Ramana Gita Ch1-v16] Vs 12 This conversation between the ascetic Yoganatha and the compassionate Ramana took place on the 15th of August 1917. `Brotherhood based on equality is the supreme goal of human society'.Bhagavan replied.

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

and struggling to cross this great suffering. Oh Lord. He asks `who can understand the state of one who has dissolved his ego and is abiding always in the Self? ** [*Upadesa Saram V15. is it possible to describe your state in which the entire visible world is seen as shadows? Commentary Two verses by Ramana himself. An attempted versification follows. when the original question is recalled . as are all the others. I behold you again and again as Subrahmanya. Compared to thy Flawless Being. the best of Brahmanyas. Which is hither and thither tossed and hurled. As the waves of samsara drown the Soul. in ancient days. 8. 9. the secret Maharshi Narada. Professor K. ** 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. in human form. buma vidya [knowledge of the ground of Being] to AR Natarajan Translation: VS7 61 . Lord. Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . Thou art our Sovereign Refuge. his Sad Guru. even stone. not in Swamimalai. is in prose and therefore cannot recapture the beauty of the Muni's Sanskrit. 7. you taught. In reality you are in Arunachala. who served you as a disciple. One alone. ========================================================== AR Natarajan Translation: Vs 5 Oh Lord.6. This verse has become a favorite amongst many devotees. nor in Tirutanni hill. Oh Brahman. through God-given vision. Struggling to swim across this suffering world. perfect. whole. nor on top of Venkatachala do you now dwell. All things are like merest shadows. you alone are the sovereign refuge. This translation. tossed hither and thither. To those drowning in this terrible samsara. the Muni exuberantly and poetically sings the glories of the Maharshi . one in Ulladu Narpadu and another in Upadesa Saram.* extol the Jnani.

AR Natarajan Translation: Vs 10 62 . Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . Those learned in the Agamas acclaim you as Subrahmanya. as are all the others. Those learned in the Vedas say you are Brahmarshi Sanatkumara. you came down as Jnanasambandha in Dravidadesa and established the path of devotion. You restored our Dharma. Vedic Sages praise thee as Sanatkumara. * [*Bhagavan and Nayana – P4] search Professor K. nor in Tiruttani. Synonymously all hail thee as Lord Skanda! Best of Brahmins. 12. repeated sacred syllables times without number and was vastly erudite in the scriptures. Sanatkumara and Skanda are in reality but synonyms for you. 13. Chandogya Upanishad refers to the teaching of the science of the Self to Narada by Sanatkumara. VS8 You are not residing in Swamimalai. the best of Brahmins. again and again as Subrahmanya. your descent Did clear the inward path. Narada was well versed in scriptural knowledge but could not attain the bliss of Self-abidance. the Muni poetically and exuberantly sings the glories of the Maharshi . This translation. as Jnanasambandha sent. you reestablished the Dharma propounded in the Vedas. Oh Bhagavan. fire flame of Vedic dawn. There is also an autobiographical touch in this verse. VS9 Once you taught the secret of the science of the Self to Maharshi Narada who served you as a disciple. 10. Versification. his Sad Guru. is in prose and therefore cannot fully recapture the beauty of the Muni's Sanskrit. when Jains caused confusion in the Dharma. Only the names differ. bright Kumarila reborn. the foremost among the knowers of Brahman.By the divine vision given to me I see you. The secret of it was learnt by him from Sanatkumara. Scriptural scribes claim thee as Subrahmanya. not the person. in the human form. The muni had performed severe austerities. the chief of Gods. Among doubting Jains in Dravidadesa. Commentary …………… the Muni describes his vision made possible by the opening of the eye of wisdom through divine grace. 11. when the original question is recalled . You dwell now in reality in Arunachala. Yet peace eluded him till the secret of Self-knowledge through for the source of thought and sound was revealed to him by Ramana. Once before born as Kumarila. nor on the top of Venkatachala. with whom the Muni identifies Ramana. Oh glorious One! who guards our Dharma here on Earth From those fixed in scriptural learning's arid dearth.

they involve the use of the mind and they externalise it. you have dispelled several doubts of disciples. CLEARING myriads of doubts of your many devotees. Vs 16 Are wisdom and `siddhis'.Those learned in Vedas say you are Brahmarishi Sanatkumara. powers. Professor K. While those steeped in Agamas acclaim you as Subrahmanya. after his Poem in praise of Bhagavan. 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. not the person. Vs 12 Once before you were born as Kumarila. May you be pleased to clear this doubt of mine also. For. or is there some relation between the two ? The Muni now prepares us . 15. Sanatkumara and Skanda are only synonyms you. Lord. AR Natarajan Translation: Vs 15 Master. Vs 11 Only the names differ. opposed to each other? Or is there some relationship between them? Commentary This verse refers to powers and their relation to knowledge. Vs 13 When there was confusion in dharma you were born in Tamil land as Jnana Sambhanda and established the path of devotion. Please remove a doubt of mine. are in fact `distractions' from the inward movement. the chief of Gods. the best of Brahmins and re-established the dharma set out in the Vedas. Oh Lord of Munis. In the end the mind would get destroyed in the process. `Siddhis' or powers like clairvoyance. after his Poem in praise of Bhagavan. are Jnana and Siddhis mutually incompatible. In the Ramana path of self-enquiry. to return to his original question. 16. Swaminathan and Sri Visvanatha Swami Translation: The Muni now prepares us . you have removed many doubts raised by Disciples. to return to his original question. in the same way as a 63 . 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. Dispel this question causing me vexation and turmoil Must Jnana and Siddhis part as water doth from oil or may they confluent. thought-reading and the like which sometimes occur during serious `spiritual practices'. the use of the mind is exclusively for paying attention to the root `I'-thought. VERSIFICATION 15 & 16 "LORD.

an understanding of which would enable one to see those powers in their proper perspective. The spiritual power of the force of Sadguru's experience is conveyed by such a look. is the most difficult austerity. Bhagavan Ramana looked intently at me and said. in order that it may have its full impact. most difficult penance. 18. * 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. well established in sahaja sthiti* performs by his very nature inviolable tapas day by day. They seemed literally like burning coals of fire piercing through one!'* [*Mountain Path 1970 M. " *one established in the innate Self and abiding therein. ** In that state silence born of destruction of tendencies reigns supreme . Bhagavan has pointed out to Daivarata that discovering ones own true nature is the paramount duty for those desiring the highest. Sahaja Stithi is not a state of torpor in which to laze. Such penance is however 64 . 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. A. For. ` I tried to concentrate my mind. It implies firm abidance in the natural state. In this verse it is affirmed that firm abidance in this state. ' AR Natarajan Translation: Vs 17 Thus praised and questioned by me. If they could co-exist the further question as to how the two are interrelated would arise. the natural state. " For those in sahaja stithi tapas ensues throughout his days. A. remain silent for some time before replying. Piggot. the first Western lady devotee to visit Sri Ramanasramam. could survive in the state of wisdom attained through self. Suddenly I became conscious that Ramana Maharshi's eyes were fixed on me. The question would naturally arise as to how powers. Ramana would often look intently at the questioner. One established firmly in it is incessantly performing the Commentary Ramana first explains the state of knowledge. spontaneously. the words themselves are inadequate to communicate. Swaminathan and Sri Visvanatha Swami Translation: The Muni has now returned to his original question. There is no sloth in Versification Bhagavan Ramana looked at me with his penetrating gaze. which are mental. Thus praised and questioned by me. 17. Professor K. We have a description of it by M. Piggot] Vs 18 The natural state is free from sloth.enquiry. "One who is sahaja sthiti.stick used for stirring the funeral pyre would also be consumed by the fire.

19 20. Versification The Sage's Tapas. it being a state in which there is no movement of thought at all. The Jnani who abides in the Self is fully ripe. if prarabdha lies that way. **Ibid Ch1 v14] Professor K. Why? Because the for tapas or penance for such a one? The penance is natural. One firmly settled in the Self. It could only mean that by reason of their not slipping from the natural state.. there is no incompleteness in his knowledge . when all thought movements cease. dream and deep sleep. By such daily penance one is ripe from moment to moment. Commentary ………. To the onlooker the state of the wise would appear inert. Swaminathan and Sri Visvanatha Swami Translation The Muni has now returned to his original question Inviolable Tapas is nothing but natural [effortless] abidance in the Self. like it is for fire to burn or living beings to breathe. By such ripeness siddhis may in course of time come to the Seer and . AR Natarajan Translation: Vs 19 Natural abidance in the Self alone is difficult penance. attain a peak so great That Siddhis may rise through ripeness of his fate. [*Ramana Gita Ch3 v3. Vs 20 Powers come to the seer by such ripeness. when Self-knowledge is intermittent and not steady or permanent. Hence the adjective `spontaneously'. such ones are always ripe and their perception is total. It is termed as difficult for it represents the state of freedom beyond the mental states of waking. To think that a Jnani is devoid of power because he does not display it would be ignorance. And effortlessly free. fresh ripeness comes from moment to moment. He will sport such powers only if so fated. is absent. the thought that one is performing tapas. By such incessant Tapas. Commentary The process of ripening in wisdom is usually associated with the stage of spiritual effort or upasana. For the onlookers some Jnanis are seen to be performing miracles visibly by making even the dead 65 . The question therefore arises as to how `ripening from moment to moment' can apply to a Jnani.sense of doership. the ripeness being the automatic feature of their state. sports as he may dictate. Intelligence is then sharp like the tip of kusa grass for it is unhampered by attachments. Where is the need termed effortless. Hence it is explained that it is not so for one is pure consciousness in that state. even a Jnani may sport such powers. is to rest in the Natural State.

the Self appears as nothing but the world. but Ramana does not subscribe to this. AR Natarajan Translation: Vs 21 The wise do not see the world as apart from the Self. In his view when one enters the Heart by self-enquiry and cuts out the root of the sense of doership. 66 . The Sage although full of power is still like the waveless ocean. This raises many issues. Versification: Just as to the Sage. even so the play of siddhis is 22. If his fate does not move in that way of preordained motion. some others are still and motionless like a waveless ocean and do not exercise these powers which they posses in equal measure. All is one Self. Ramana points out that great ones like Christ while exercising powers were not conscious that they were doing so. unitary. because he is in fact displaying such powers it could be said that he is by reason of vestiges of his karma which has not exhausted itself. The powers too are Vs 22 The wise one whose fate does not lie that way* remains motionless like a waveless ocean. the exercise of powers by some and not by others is Professor K. Commentary The vision of the wise is integral to it. Where is the karma for those who have destroyed triple karma. Even while exercising powers they do not regard it as other than the Self. So the sports of Siddhis are as the powers of Self unfurled. Because presume exercise doing so [*Sat Darshanam v38] others see the body of the wise person going through experiences similar to theirs they he is also subject to fate's domain. * 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. There are no others for them. Just as to the Sage the regarded by him as nothing other than the Self. Why this difference? Ramana says that it is because of their karma that some Jnanis sport the power. Similarly though Jnani's mind is dead. the Sage though full of Power is ever still as the waveless ocean. [*Glimpses – FH Humphreys P 25] * They were merely channels of divine power. and he cannot any power by will. Swaminathan and Sri Visvanatha Swami Translation 21. 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.alive. If prarabdha does not lie that way. even though he is full of power. world appears as nothing but the Self.sanchitha. only due to the play of cosmic forces. While clarifying the doubts of Humphreys. Since sense of doership is extinct.

nor does it bring about an attitudinal change in dealing with persons. not fated to sport powers –v20) Commentary ………Apparently. the one who is actually seen to be exercising powers is the one having them. Effortless Tapas is termed the sahaja state. he does not go seeking anything else. These are the words of wisdom from Bhagavan Ramana. . * When one understands the true nature of the mind through self-enquiry. Whether the Jnani exercises it or not he is the repository of all power. Abidance in the Self is the sum-total of all powers. clairaudience etc. give peace of mind and liberation to ripe souls'. which is non-existent for him. Ramana would remark humorously that while the magician deludes others. he himself is not caught in the illusion. whereas the one who exercises powers not only deludes others but in the end is caught up in it as well. as far greater power can be had by holding on to the Self. the miracle. so doth the Sage relate. siddhi. The possession of these powers The does not make for a happier life. The Jnani does save his devotees. A search for them deflects one from the search for the SELF. Self-abidance is the sum –total of all powers. It is because of this fact that even though the Jnani has no sankalpa.(*ie. In that state. but by his very presence. expect to attain all 67 . Versification He seeks nothing else abiding in the Natural State This is the summation of all Powers . as soon as a matter is brought to his notice `automatic divine activity' flows from him. But it is not so. 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. it is thought. * The analogy of the ocean is given to indicate the majesty of his state. `The other miracles are like dreams which last till waking'. Swaminathan and Sri Visvanatha Swami Translation 23. [*Mountain Path Jan 1966] Professor K. events and things. a specific desire even to help or intervene in the course of events. Ramana explained to a devotee that the very `presence can do wonders. Effortless Tapas is termed as Samahdi Sahaja. Ramana laughs at the attitude of "those madmen who without realizing the power which animates them. Abiding in his own natural state. Commentary powers which dazzle the mind. not by thought. 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. is Self-abidance and that all others are comparable only to dreams. powers arise through ripeness. clairvoyance. involve the use of the mind. 24. he wakes up from the dream that mental powers are worth seeking. just as the ocean is the repository of all rivers. Ramana is emphatic that the only true power.

One firmly established in the Self. The wise are always alone though surrounded by a crowd. for. For a Jnani abides in his Real State of Being which is the plenitude of Power and all round perfection". For him there is no need of solitude. Professor K. the mind is pure and sunk in the source. It is considered that powers arise from the ripeness born of abidance in the natural state. Swaminathan and Sri Visvanatha Swami Translation 25. They come naturally for the Jnani is omnipotent . Commentary In nirvikalpa samadhi there is no outer consciousness while reveling in the Self. or imperceptibly but surely by his very presence. though surrounded by many. It is only for the practitioner. whether he shows the powers openly. impelled by momentum of karma. This ends Chapter 11. He is always in solitude. there is awareness of the outer world but that object-awareness does not distract or deflect one's abidance in the Self. For the Knower abides in the Self which is the source of all power and fullness of Being. Selfrecollectedness would always be there like sruthi or music and all action would be done in that current. Commentary 68 . the one in quest of truth. and favorable environment are needed. They know nothing who think that Jnana is devoid of Power. Commentary All powers seek the one who does not slip out from the state of wisdom. The one in that state neither seeks company nor shuns it. AR Natarajan Translation: Vs 25 Even though surrounded by many. In the case of sahaja samadhi or natural abidance in the Self. that withdrawal or solitude. There is no need for solitude for him. performs awe-inspiring Tapas. This reminds one of the story of a lame man who said. one who is always established in the Self is performing inviolable penance. **Supplement to Forty Verses-Collected works pg122 v15] Vs 24 Effortless penance is termed the natural state.supernatural powers. what can the enemy do?'"** [*Sat-Darshanam V35. `If I am supported on my feet. 26. Vs 26 Those who consider that wisdom is devoid of power are ignorant .

subject. for all outward purposes. Vs 3 Then by what special characteristic is the wise one greater than the ignorant? Please clarify this doubt of mine. . is all powerful too. and the act of seeing. 3. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. the wise one. he taps the source of all power. there is no difference. If there is awareness of the body. There is no loss of body consciousness. in quickened search for truth. For the onlooker it would appear prima-facie that The confusion arises because. Swaminathan and Sri Visvanatha Swami Translation 1. One should not be taken in by appearances. great among the learned. ignorant person who functions with `body-I am' idea. the seer. the wise one cognises the world. In the sahaja or natural state. may you be pleased to clear this doubt of mine. On the nineteenth day. one observes the triad. the high-minded Bharadwaja Kapali. one observes the triad. object and act of cognition exist. and in escaping the bondage to karma. eminent among the learned. The differences in 69 the perceptions are explained by Ramana in the subsequent three verses. Kapali of the Bharadwaja lineage. questioned Guru Ramana.Ramana is quite emphatic that the Jnani. questioned guru Ramana. Vs 2 In the daily life of both the wise and the ignorant. then the question would arise as to how his perception is different from that of the for the wise also the triad. *The Fundamental Powers originating from Brahman or the Self. Since the wise one is Consciousness itself. subject object and cognition. Commentary It is true that the hall-mark of the wise is their equal vision. Chapter 11 concluded. `RamanaGita' album] Om Namo Bhagavate Sri Ramanaya -------End of Chapter 11… ‘ON COMPATIBILITY OF JNANA AND SIDDHIS‘ ----*** Chapter 12…’ ON SAKTI ‘ *** Professor K. Those who come into the orbit of his powerful presence reap the fruits in material prosperity. AR Natarajan Translation: Vs 1 On the 19th. There are no walls separating them from `others' due to their perception of oneness. By what special attribute then is A Jnani superior to the ignorant one? oh Lord. by his apparent inactivity. seen. Kapali: 2. Oh Bhagavan. All powers come of their own accord to him without him having to seek them. in the every-day life of both the Jnani and the ignorant.

The wise would see the form. The separate perceiver-`I'-individual. is regarded as an independent entity. the Subject is different from the Self. great among the learned. and not the underlying unity. the Object and the cognition too appear different from the Self. the high-minded Bharadwaja Kapali. The ignorant one. cognition too are different from the Self. the vision is unitary. variety. This springs as an attachment to the body or identification with a particular name and form. 6. dualistic vision alone will result. owing to attachment. is merged in the Self. questioned Guru Ramana. Commentary For one whose Self-abidance is steady.===== [Note: The Sanskrit version of Ch12 in Sri Ramana's handwriting has been uploaded to `Photo' file. . and also the water in the ocean. the object and the cognition also do not appear different from the Self. Vs 5 the objects are seen as movements arising from the Self and subsiding in it. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. the Jnani perceives the essential Unity. would be seen. the mind. caught in the seeming difference considers himself as separate. Even in this seeming ignorance. Bhagavan. For one to whom. The objects and the Commentary He difference in the outlook of the wise and the ignorant is clearly explained. the Object and the cognition also do not appear different from the Self. 5. Vs 6 70 . For one to whom the Subject is not different from the Self. the individual consciousness. exist. and triads do not. The For those attached to the body the subject is different from the Self. Similarly they would be aware of thought waves and also of the Self on which the movement takes place. So long as the seer. The subject-seer. the Self. as one integral whole. The subject. It is only through steady self-enquiry that the mind merges in its source. the foam and the waves. therefore.a separate source of consciousness. Till such time as the mind has not subsided in its source. `RamanaGita' folder] Professor K. 4. or the ego. is not there. AR Natarajan Translation: Vs 4 For the one for whom the subject is not different from the Self.

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

Ramana had earlier clarified to Ganapati Muni that those who think that the wise are powerless are ignorant. Oh 13. Self. the learned term indefinable Maya. is itself unmoving. God. Iswara. In fact the static aspect of power and the dynamic are non-separate. Shakti.* Ramana would point out that the `influence of the Jnani steals into you in silence'. In Reality there is no movement in Being. ** The question of Self being powerless cannot arise. the activity which causes the appearance of the world to the seer is not possible unless the base. The movement appears as if Real to the Subject.Vedic texts proclaim that `the Self is everything' and that `Brahman is all'. the manifestation.* Body and mind are both only matter ignited by the energy source within. referred to by those learned in Vedanta. **Ibid Ch9 vs6 &10] Vs 9 The power of God. the unmoving principle is also the movement. the seen. The manifest aspect of reality. Communication of knowledge can really be done in silence only'. are all only the one'. The real force is within as the Self. The seeming difference between Iswara and Sakti arises from dualistic vision. Ramana points out that `the seer. the high-minded Bharadwaja Kapali. 12. `How do you know that I am not doing it?. on which it is dependent is firm. The ground. is not apart from the unmanifest. itself is evidence of its omnipotence. In movement one obviously perceives power. the screen on which it is projected & the light. Bhagavan: 11. Again. [*Ramana Gita Ch2 v18. the Self. which though static is all powerful. preservation and destruction. the all pervasiveness of the Self creation. * [*Sat-Darshanam v9] Commentary Professor K. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. 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. God and His power though seen as the base and movement are really one like fire and its power to burn. Ramana too proclaims that `Brahman alone shines as the Atman' in the heart.. questioned Guru Ramana. But can it be said that the ground too is powerful. 72 . great among the learned. though always reveling in the Self is the cause of Obviously. is it dynamic or static? Commentary The all powerful God is the ground. [*Maharshi's Gospel Pg16] Vs 10 It is because of movement of power that the world comes into being. even though devoid of movement or action? Movements or actions become powerful because of it. The movement of Sakti which is based on the immovable Reality and which is the cause of the world. Just as movement of pictures of a film can be seen only if there is a firm screen. best of men. Ramana has explained earlier to the Muni the mechanics of it.

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

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

. the essence. Hence though the forms are many the substance. or individuality. Those who are pursuing the method of self-enquiry are familiar with the daily birth of the `I'-thought. on waking. Oh best of men. Sakti has two names. refers to the many seen during dualistic vision. Vs 19 The expression `Self itself' implies that the variety must in the end subside into the Self. and its source are understood. sustenance. questioned Guru Ramana.. implies some activity. The dualistic view persists until such time as the nature of the ego. AR Natarajan Translation: Vs 17 Activity comes under two categories. be seen to be temporary. has become . Professor K. the one be the many? The answer is that it would be so when the dualistic vision prevails. a separate permanent existence. The learned say that work such as the creation. and its daily death when sleep overtakes. Commentary . The `abhoot'. is only the Self. 75 . The rising of the ego and its subsidence would evidence the fact that it has a conscious source within the Self. It is the Self which lights the mind and the world and envelops all creation. 19. manifestation and subsidence. Being is not apprehended. If the multitude were independent of the `Self' – they would have independent reality. vyapara [Activity] and asraya [Ground]. therefore. The Vedic text `When all has become the Self' refers to subsidence. of the mind. The existence of the many would.The word 'abhoot' [has become] implies some kind of activity. they arise and subside in one reality. 21. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. 22. The specific expression 'Atman itself' implies that the multitude of diverse things born of it must in the end be withdrawn into the Atman. `all this'. asraya [Ground] is nothing other than Being. Commentary How can the Real. and dissolution of the universe is vyapara [Activity] Oh best of men. it depends on nothing else. Bhagavan:. Vs 18 The word `Sarvam'. 20. It would persist till the illusion that the subject is separate from the Self lasts.. great among the learned. Because Being is itself everything. the high-minded Bharadwaja Kapali. In fact however. without Sakti.

23. In the activity there can be no diversity for SAT [Being]. questioned Guru Ramana. Commentary Creation includes the sustenance and dissolution of the world also. neither creation nor cognition consisting of the triad [subject. In this verse Ramana again stresses of God. `the eye complete and limitless'*. through power? When through Vs 21 The learned say that work such as creation of the universe is movement. if satta [Nature of being] be other than Sakti. he alone knows. great among the learned. one becomes aware of the sparkle of the Self as `I'-`I' within the Heart . object and cognition]. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. The base of all the three is only the Self. the high-minded Bharadwaja Kapali. How is the opposite also true? How is it possible to self-enquiry the mind is pushed within. apprehend the ground through movement. as it were. Commentary Movement cannot be perceived without a stationary base. 24. Bhagavan:. the 25. ============================================================= 76 . this activity merges. If. This is termed activity. The ground is only the Self. Without Sakti none of this activity can ever be. Commentary The Self itself is the subject. the manifest and unmanifest. then no activity can ever rise. Vs 22 Self is not dependent on anything else because of its universality. Professor K. great dissolution of the universe should occur. He who understands it to be both movement and ground alone knows. in course of time. The movement referred to must therefore be understood as diving within.He who understands Sakti as both Activity and Ground . the integral nature [*Sat Darshanam v3] It is self-luminous and the source of luminosity of all creation.activity and ground. AR Natarajan Translation: Vs 20 Awareness of Self is not possible without power. the inner journey linking one with consciousness. into Being without any difference. Power has two aspects.

great among the learned.AR Natarajan Translation: Vs 23 Diversity in Reality would not arise in the absence of movement. consisting of the triad. 26. It will sprout again when the new cycle of creation starts. the Self. Being as Ground. and Activity. 28. That sole. 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 mind's consciousness. the seen and the act of seeing. Earlier the Vedic text that Self itself has become everything has been explained. Best of men. Hence it is said that neither the world nor the mind can exist without power. The movement cannot exist apart from Reality. Commentary Once again the interlaced nature of power and the ground are emphasized. the high-minded Bharadwaja Kapali. Bhagavan:. 27. Commentary What is referred to here is the `Mahapralaya'. Vs 25 All this activity is not possible without `Shakti'. Commentary The triad are he seer. this activity subsides into the one. Supreme Reality is by some called Sakti. Professor K. one has to point out that there exists some Supreme reality as the Ground. The one transcendent Sakti is known by two names. Diverse forms for underlying reality can arise only if there is movement of thought away from the stillness of existence. What happens is only a lulling of activity for the time being and not destruction. The mind projects the world and sees it. AR Natarajan Translation: Vs 26 77 . the power being that of the Self. neither the world nor the awareness of it. its power. to those who consider movement alone to be the mark of Sakti. questioned Guru Ramana. by others Being. The world has no independent existence of its own. Again. is the reflected power of the Self. The mind's source is clearly indicated to be the Self by Ramana in Upadesa Saram. because of the work of Creation. `Power'. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. by others Brahman and by still others Person.

Vs 30 Self-awareness can be had in two ways. as explained in the earlier verse. and Power. great among the learned. knowledge of Being can be had in two ways. Commentary `The reality is only one – the learned call it by different names'. It is defined in terms of its characteristics. through its activity. as `Self' by other learned ones and by yet others as a `Person'. when it arises from proper understanding of the scriptures through guru's guidance. Vs 28 The one supreme Reality is termed as `Shakti' by some. Bhagavan:. or by being with it. the high-minded Bharadwaja Kapali. Vs 27 To those who regard movement alone as the mark of power. unchanging eternal source and the movement. child. by indication and in reality. through its activity or experiencing it as such by its attributes. And it is directly experienced as Reality.The one transcendent power is known by two names. questioned Guru Ramana. Reality is only one and. the unmoving. 30. 29. When one abides in the natural state the experience is direct `aparoksha'. AR Natarajan Translation: Vs 29 Truth is apprehended in two ways. Professor K. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. one has to point out that there is one supreme reality as the base. 78 . because it is the ground. the Self. it is termed ground or activity with reference to the function. that is indirectly through its attributes [characteristics] or directly by being One with it. because of the work of creation. or by experiencing it as such. There are two ways. Thus. Commentary Ramana points out the fallacy of thinking that the activity alone is power. in which Truth is apprehended. Then there should be two realities. By indication it is spoken of as Real and it is experienced as Reality Commentary Knowledge about reality is indirect.

activity. 32. by understanding through activity the Source of activity. find out with keen intellect whence this `I'. one gets firmly established in the Self. **RamanaGita ch7vs4-5. it is eternally active. The relation between the two. Being goes with attributes. Commentary 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. Commentary 79 . the `I' alone is self-enquiry'. And attributes go with being. self-enquiry is the enquiry `wherefrom does this `I'-thought arise*. and movement or. awareness of the Self could be in one of two ways. It can be experienced directly inwardly by abiding in it and outwardly by perceiving that everything is the Self. when the `I' rises all rise. According to him. Being is said to be the Ground . one gets firmly established in the Ground. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Bhagavan: 31. Elsewhere too Ramana emphasizes this.Commentary Self has two characteristics. a Non-Dual Christian. the mind and world. the source is the activity which leads one back to the Self and merges one `I' dissolves it. By understanding through activity the source of activity. Comment: It is interesting to note that the use of this term 'Ground' is one often used by Meister Eckhart. ground. Vs 33 Since the Self is known only by its attribute. it is said. great among the learned. Professor K. the high-minded Bharadwaja Kapali. `when the source is searched for the ego gets merged in it'**. and activity its attribute. is one of identity. 33. search for the source of "*~* Quest for there. questioned Guru Ramana. my child.*~*Sat-Darshanam v9] Vs 32 Self goes with attribute and vice-versa. AR Natarajan Translation: Vs 31 It is said that Self is the ground and activity is its attribute. The asraya ie. Logically. [*Upadesa-Saram v19. The two are inseparable. `to enquire silently and deeply as to the source of the mind. As Being is apprehended only by its attribute. "The `I' does not rise in the real state. namely activity it is eternally active.

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

Ramana reverts to his basic teaching that the world and mind exist so long as mind's nature is not understood. mother of Mahadeva of resolute mind.3. are limitless. famous as companion in my austeritiesVisalakshi of unblemished limbs.V. [*Upadesa-Saram v24] -------End of Chapter 12… ‘ON SAKTI ‘ ----*** Chapter 13…’ On The Equality of Women for Sannyasa ‘ *** [Sanskrit version in Ramana's handwriting can be seen in `Photo' file.4 Translation Sri Kapal Sastriar Here the wife of the Muni is the questioner. The difference was one of form and intelligence*. the Self. the product of a mind which is dissipated by attachments and the limitations of inadequate power are superimposed on it. 1-4 Like moon-light to the family of Atris* the daughter in law to the House of Vashistas. God's intelligence is complete. approached the Sage Ramana. holding the great discipline of knowledge lauded by Brahma and other Gods. the individual's a particular name and form. the individual for whom conceptualization exists would cease to exist. God's form is the universe in all its variety. then all ideation. The individual's creation In the second half of the verse. the differences which exist between God & individual would come to an end. `RamanaGita album'] CHAPTER 13. all conceptualization would cease. All that would remain is the one true seer. dear to me. Ganapati introduces her first in four poetic verses. 1. drawn towards God Knowledge. an exemplar of women. the first and foremost preceptor of the Vidya of Goddess Tara** in the South of the Vindhyas. put through my mouth. Unwavering in the austerity of service to people.2. If this happens. with two questions . that of the individual is warped & limited. benefactor of the world. If by search for its source the mind merges in the source. But once the import of the true `I' is apprehended these differences are lost and the one essence remains. 81 .

what is the proper thing to do afterwards-cremation or internment? AR Natarajan Translation Vs 5 If obstacles to Self-abidance arise for women. and not for women. the sage and friend of the universe. If women.V. Visalakshi of great fame. In his Sanskrit commentary Sri Kapali Sastri mentions that the praise given to the Muni's son Mahadeva. married into Vasishta lineage.*Line of the Upanashadic Sage Atreya. The question itself refers only to earnest seekers solely concerned with Selfknowledge and who are therefore keen on overcoming all obstacles on its path. 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. Commentary This chapter is important and is of prophetic value. making him an heir to Self-knowledge. if her body drops. 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. because of his 82 . mother of brave Mahadeva. These verses evidence the respect in which the Muni held his wife Vislakshi. 3. devoted to the welfare of the world and the practice of the great `Sri Vidya' praised by sabes. Vanaprasta and Sanyasa – the life of a celibate. renouncing family life. 5&6 Translation by Sri Kapali Sastriar [author of Sat-Darshana Bhashya -'K'] [Here the wife of the Muni. AR Natarajan Translation Vs 1. an ideal wife. ] 5. The doubt is therefore expressed as to whether renunciation of home is permissible for women too. forest dweller and renunciate. my friend in tapas. 2. householder. is the questioner. knower of Brahman. [Note: Sanskrit version of Ch13 in Sri Ramana's handwriting is in `Photo' file. 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. \again. Visalakshi. Maharshi. submitted two questions through me to Ramana. For one liberated even when alive. take to Sannyasa. `RamanaGita' album] CHAPTER 13. the first guru south of Vindyas in `Tara Vidya'. Brahmacharya. do scriptures permit their renouncing the home and becoming renunciates? Commentary The Hindu scriptures divide the stages of life into four. Grihasta. & 4 Light of the moon of Atreyas. In this verse the adjective `friend of universe' seems to be used for Ramana because his replies are relevant to everyone for all time. **A tradition of Tantra Shastra bequeathed by Female Gurus. stationed in the Self. Sanyasa has been generally understood to be permitted for men only. because of obstacles. has it the approval of the Shastras? 6. Ganapati has introduced her already in four poetic verses.

His words. Commentary Restrictions based on sex cannot apply to the discharge of one's true nature. pronounced his decision. 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. The only qualification for renunciation of home. The doubt raised is whether this rule is equally applicable to a liberated woman as well. Sannyasa is not blameworthy as the prohibition has been withdrawn. (vs5. sheds her body. Such mere change in environment and status is not what is required. cremation or burial? Commentary Ordinarily. 83 . having heard this couple of questions. In this case the teacher knew the import of the scriptures by his unique spiritual stature and was. Elaborate methods have been prescribed by seers like Tirumular for the manner in which it should be done. However. observance of a correct ethical code.6) Bhagavan . 8. there is nothing wrong in a woman abiding in the Self and becoming an ascetic when fully ripe. what would be the right thing to do. For women mature in Sadhana. Life has a dual purpose. for a `Jivan Mukta'. the exhaustion of a portion of the ethical balance one's paramount duty. Maharshi's words themselves are the authority for the validity of the replies. discovering sheet and the use of the discriminative faculty to search and find the Truth. Vs 8 Since scriptures do not prohibit it. the great sage. therefore a fit person to learn from. Commentary It is said that one should learn the scriptures at the feet of the Guru . Translation by Sri Kapali Sastriar {Sanskrit] English rendering by S. is that one should be ripe for it. 7. the loftiest amongst the Seers. AR Natarajan Translation Vs 7 After listening to the two questions. Vs 6 If a woman liberated while alive. gave his decisions. cremation is regarded as proper on death. namely. Hence in the reply Maharshi refers to `ripeness' as a pre-condition. This is because the questions relate to practice of dharma. it is said that the body should be interred sitting in a yogic posture. the one liberated while in the body. Bhagavan. based on direct experience of Truth are not only a gospel for his devotees. Sankaranarayanan. but have a validity for all. living in their own true form. steady wisdom was in a position to interpret the ethical code of conduct. knowing the essential meaning of all the Shastras. The regulation and codes of conduct are applicable within the karmic framework and cannot bind ripe souls who have transcended its limitations. It is important to note that the Muni uses the expression `decisions' and not `replies'. equally applicable to men and women. the knower of the essence of scriptures.

when he had prayed for mother's recovery from typhoid. There is a reference to this view in a prayer by Ramana to Arunachala a few years earlier in 1914. 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. liberated while alive is not to be cremated as it is a temple of God. As there is no distinction in liberation and knowledge. subsequently. radiating God. both are at par. 11. Commentary The body of a woman Distinctions of sex are based on the `I am body' idea. Ramana Maharshi. this matter was declared about the woman of knowledge by the Sage. 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'. She had attained liberation by the grace of Ramana. a shrine where regular worship is performed. 84 . For liberation and knowledge. Bhagavan: 9. a samadhi was built over her body and. 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. Her body is verily a temple of God. 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. 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. 10. [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. is not mere flesh and bones but a pure channel of the divine. a woman also liberated when alive should not be consigned to flames. Mother was interred. AR Natarajan Translation Vs 9 In liberation and Self-knowledge there is no difference between men and women. day. men are not superior to women.Translation by Sri Kapali Sastriar {Sanskrit] English rendering by S. neither male nor female. Sankaranarayanan. On the 21st. man or woman. The body of a liberated one. Once this is transcended one becomes a pure flame of knowledge. Commentary This statement follows from the basic proposition that in liberation there is no distinction of sex. Vs 11 These points regarding a liberated woman were elucidated on the 21st ay of August by the sage Ramana Maharshi.

v13] Professor K. After listening the Maharshi replied in the hearing of all. without even a ripple. Only when the `I' is merged firmly in the source it is the state of liberation while in the body. completely free of thought like a vast ocean in the mid-afternoon.wise Bharadwaja. The cutting of the knot of matter and spirit has been dealt out in the next fifteen verses that all aspects have been fully covered. For. any thought movement. is a distraction to Self-abidance. 3. is significant. Swaminathan and Sri Visvanatha Swami Translation 85 . Again. The Selfabidance of one in this state is firm. [*Ramana Gita Ch1. questioned the Maharshi on liberation while alive. on `Upasana'. great among learned. Commentary In the very first chapter of Ramana Gita. with fully in chapter nine of Ramana Gita. born in Sivakula family. Swaminathan and Sri Visvanatha Swami Translation 1. unaffected by scriptural or worldly ideas. JIVANMUKTI is firm abidance in Being. AR Natarajan Translation Vs 1 & 2 On 21st August Vaidarbha of Bharadwaja lineage. great among the learned. * [*Self Realisation –BVNarasimha Swami-p21 ] Vs 3 Steady abidance in the Self undisturbed by scriptural or worldly ideas is `Jivanmukti'. The knowledge which they provide is indirect and descriptive and is not a substitute for direct experience. born of Sivakula family. after his confrontation with death which made him experience directly the import of the true `I'. well versed in speech. Ramana has made a distinction between abidance in the Self and firm abidance in it. adept at speech. The replies of Maharshi are particularly significant because he had become a `Jivanmukta' at the tender age of sixteen. even if it be noble or dharmic. * The intermittent experience of the Self by conscious effort is termed `abhyasa' or practice. questioned the Maharshi on JIVANMUKTI and.-------End of Chapter 13… ‘On The Equality of Women for Sannyasa ‘ ----*** Chapter 14…’ JIVAN-MUKTI ‘ *** Professor K. 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. The reference here not only to worldly ideas but also to scriptural thoughts. in the hearing of all the Maharshi replied. Commentary The adjective adept has been used for the questioner Vaidarbha since it would be seen from Ramana's replies set `Jivan Mukti' is the cutting of the sense of doership linked with identification of the Self with the body. & 2 On the night of the 21st August 1917. The mind of a `Jivanmukta' is waveless.

which remains undisturbed by the ideas of the Sastras or indeed by the ideas of the world. When the goal is reached it remains alone. These are mere ideas centered on the ego. When that is assimilated the rest is useless. But they are voluminous adapted to the development of the seeker. The scriptures are useful to indicate the existence of the Higher Power (the Self) and the way to gain it. and so on. and so on. Since the Maharshi states that the death of ego is liberation. liberation proper enquiry the ego is merged in its source.. he asserts that liberation is only unwavering inherence in the Self and that other attributes like continuing in body or becoming invisible are immaterial. AR Natarajan Translation Vs 4 Liberation is only of one kind. Hence Mukti is of one kind only. Swaminathan and Sri Visvanatha Swami Translation 86 . without form.. There is no difference in the state of awareness. One liberated while yet in the body is called a Jivanmukta. a former view on a particular point. Some scholars talk about different types of liberation. Their essence is that much only. then all those concepts too automatically end. with form. the steps ascended become purvapaksha* successively until the goal is gained. Here another characteristic is mentioned.V4 Bhagavan: There are no differences in Prajnana [transcendental awareness]. he is in fact bodiless for he is no longer deluded by the idea that he is the body. has been set out. one characteristic of `Jivanmukti'. As one When their rising up in the scale finds the regions one has passed to be only steps to the higher stage. (from Talks. through an absolute conviction. and all the rest becomes useless . One liberated Commentary In verse 3. no. while in the body or after the body drops off. Even though such a person is having a body. When on om namo bhagavate sri ramanaya At what stage do [the scriptures] become useless? essence is realized. 63) * prima facie argument advanced as justification. while in the body is called `Jivanmukta'. firm Self-abidance.. Professor K. SAstrIyairlaukikaiScApi pratyayairavicAlitA | svarUpe sudRDhA nishThA jIvanmuktirudAhRtA ||3|| Jivanmukti is very firm abidance in one's natural state. That is how the sastras become useless.

when the end came it became an absorption of the life force and thought force into the Heart. Commentary 87 . 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. Throughout the day he had his right hand on her spiritual heart and his left on her head. ending of bondage is the same. Swaminathan and Sri Visvanatha Swami Translation 7. 8. Abidance in the Self is the same for all. There is no difference between the experience of a Jivanmukta and that of one who. of one who goes to Brahmaloka and gets liberated there. his life- forces too get absorbed in the Self even here. were pushed back into the Heart. By his grace all the remaining tendencies. * [*Bhagavan Ramana and Mother – p40] Professor K. which would have given rise to future births. 6. AR Natarajan Translation Vs 7 Liberation is of one kind only. So. AR Natarajan Translation Vs 5 There is no difference in the experience of one liberated while alive and that heard of in the Vedas. 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. Oh best of men. according to the scriptures. goes to Brahmaloka and gets liberated there. or those who get liberated in `Brahmaloka'. the Mahatma who abides in the Self and gets release while yet alive. A liberation.5. Azhagammal. Ramana clarifies that they too are on par with those who were liberated while in the body. Differences are only in the minds of the onlookers. On the day of her liberation he went into her room in the morning and sat by her side. and there is but one kind of Mukti. Difference between Muktas appears only to the minds of others. not death. the destruction of bondage is the same for all. Self-abidance is the same. 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. It would be worth recalling here that the Maharshi liberated his mother.

Swaminathan and Sri Visvanatha Swami Translation 9. the one liberated while in the body may in time. liberation only means firm Self-abidance. For one who is liberated while in the body such absorption takes place at the point of the dawning of Self-knowledge. Commentary In the earlier verse the power of being outside the pale of touch is referred to. Commentary Those whose abidance is steady are always performing penance. Why? Because Best of men. With further maturity. One should. From this one could say that the earlier yogic practice with a desire for tangibility might get fulfilled in time and lead to the existence of the power in a liberated one though it would not make any difference to his state. even disappearance of form [invisibility] ensues. Remaining as Pure Awareness alone. such a Siddha disports himself as he likes. [*Ramana Gita Ch1. But the basic issue is whether there is difference in the state of liberated persons. The one endowed with such power sports as he likes as consciousness only. Commentary The absorption of life force in the Self is the mark of liberation. Why the difference? For this. 10. For. while the form remains.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. 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. Professor K. In this verse the power to remain out of sight is mentioned. one could usefully refer to an earlier doubt of Ganapati Muni as to whether the previous desires would be fulfilled even after Self-knowledge. Vs 8 The answer is `No'.v8] Vs 10 Even invisibility might arise. at the time of death and in `Brahmaloka'. remember that absence of such powers does not make any difference in the state of the liberated one. 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 Jivanmukta may in time attain intangibility. 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. due to ripening of penance. Bhagavan: In some cases. however. * The answer was that they may be fulfilled but it would not be a matter for elation. 88 . even obtain the power of intangibility while the form remains. the liberated view everything neutrally. AR Natarajan Translation Vs 9 In some cases. owing to ripening of Tapas.

have no essential link with the state of liberation. They pertain to the body. 14. The body becomes intangible or invisible. liberated whether in body or not. To a loving devotee of well-ripened mind the ascent through the nadi to the highest goal occurs through Grace Divine.Professor K. Vs 12 The body continues to be Since the powers are products of karma the Creator's These differences in powers do not mean any difference in liberation. 15. these two Siddhis of the body may come about in a short time through Divine Grace. whose state is not different from that of God himself. One who abides in the Self is a Mukta whether with or without the body. whatever they may be. the power would come about when the time is ripe for it. Oh best of men. grace could hasten the process. The question would arise as to how the liberated one. Swaminathan and Sri Visvanatha Swami Translation 11. can in any way benefit from divine grace? The answer is that these powers pertain to the body. Swaminathan and Sri Visvanatha Swami Translation 13. Professor K. Commentary The first point made is that the two powers referred to in the earlier two verses pertain to the body. He can roam at will in all the worlds. like any other karmic factor. Ordinarily. However it could be quickened by the operation of divine grace. AR Natarajan Translation Vs 13 89 . One who abides in the Self is Commentary Again Ramana makes it appoint to draw attention to the fact that powers. 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. AR Natarajan Translation Vs 11 These two powers of the body may come about even in a short time by the Grace of God. subject to the laws of karma and grace. Difference in siddhis does not mean any difference in Mukti. assume as many bodies as he likes and even confer Grace on others. And how can they affect one who has no attachment to the body? What matters is steady Self-abidance. 12.

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

`RamanaGita' album] Professor K. the best of knowers of Brahman spoke in the gathering of disciples on the morning of the 22nd August. Manana and Nididhyasana ? 2. [Note: Sanskrit version of Ch15 in Sri Ramana's handwriting is in `Photo' file. [Note: Sanskrit version of Ch14 in Sri Ramana's handwriting is in `Photo' file. one should listen about it. Oh Lord . contemplate on it and abide as that. contemplation on it. AR Natarajan Translation Vs 1 Lord. listening to the Truth. Ganapati Muni seeks his Sadguru's clarification of it. and `Nidhidyasana' abiding as that. each leading to the other. 4. He has transcended conceptualization. Swaminathan and Sri Visvanatha Swami Translation Bhagavan : 3. Commentary The scriptures declare that for the discovery of the Self. Some say that Sravana is listening to the Preceptor as he expounds the Vedantic Texts with meaning and commentary. Thus questioned by me . and having merged his life force in the Self he is ever reveling in Truth. SRAVANA. the best of the knowers of Brahman. what is meant by Sravana. the best in the line of Sages. Vs 2 Thus questioned by me. Sri Bhagavan. `RamanaGita' album] Om Namo Bhagavate Sri Ramanaya -------End of Chapter 14…’ JIVAN-MUKTI ‘ ----*** Chapter 15…’ OM. MANANA. Sri Bhagavan. `Manana'. what is meant by `Sravana'.in by the play of power. Swaminathan and Sri Visvanatha Swami Translation Ganapati Muni: 1. AR Natarajan Translation 91 . spoke in the gathering of disciples on the morning of the 22 day of August 1917. 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. Being one of the most important scriptural statements. NIDIDHYASANA ‘ *** Professor K. [Ibid-Ch12 v35] ----------------------------Ramana Gita Chapter 14 Concluded.

Listening to it is listening to the Truth. Vs 4 Some say that listening to the truth is hearing the explanation. of the `I'-`I' shining within the Heart. self-enquiry alone is meditation on it.thought. is enquiry into the meaning of the Sastras. different from the body and mind-this is Sravana in Reality. In reality it is Enquiry into Being . Professor K. apart from the body. based on Ramana's own experience. Having listened to the Vedantic Texts or the Guru's Own Words. 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. is also set out in the verse itself. However. or without either. AR Natarajan Translation Vs 7 Study of the scriptures is said to be contemplation of the Self. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 5 & 6. by accumulated merit of past lives. Actually. Ramana gives the pride of place to self-enquiry because 92 . Commentary Traditionally. the Self. it is in fact listening to the Truth. [*Ramana Maharshi & the Path of Self Knowledge by Arthur Osborne – p19] Professor K. Commentary This verse sets out Ramana's own experience. This is an original interpretation of the Vedic text. if one listens to one's Heart declaring that it is the root of the `I'. according to some. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 7. listening to one’s own Heart declaring itself as the root of the 'I' thought. of his experience about the nature of the Self. * Ramana's teaching that the `I'-thought is the root of all thoughts and the Heart is the base from which the mind rises.Vs 3 Some say that listening to the Truth is the hearing of the teachers exposition of vedantic texts with meaning and commentary. Manana. without either. AR Natarajan Translation Vs 5 & 6 Having listened to the Vedic texts or Guru's exposition of one's true nature or. but owing to merit earned in past lives. dwelling on the meaning of the words in sacred texts is regarded as contemplation on Truth. only self-enquiry is contemplation of it. in the own words of the Knower of Self.

NIDIDHYASANA Translation of Prof. Oh Vasishta. Hence it is the second and essential step preceding Self-abidance. is regarded as abiding as Truth. Professor K. of the identity of the individual and Brahman. 12. both doubt and misunderstanding are dispelled by experience alone. and not by 11. they both reappear. Oh Vasishta. Vs 9 Even if knowledge of the scriptures is free from doubt and misunderstanding it does not by itself confer experience. A firm and unwavering conviction of this feeling of oneness. however free from doubt or misunderstanding. through discrimination. Swaminathan and Sri Visvanatha Swami Bhagavan: 10. Mere scriptural knowledge of this identity. Commentary The scriptures declare through sacred words like `I am That'. Nididhyasana. without doubt or misunderstanding. The Scripture dispels the doubt and misunderstanding of one who has Faith. OM. is is the only effective means of tackling the ego. When the Faith weakens a little. K. hundreds of Scriptures. Hence firm Abidance in Being is termed AR Natarajan Translation 93 . Some say that the intellectual conviction of the identity of Brahman and Atman. it is only by experience of Being that they are both eradicated once for all. free from doubt or misunderstanding. AR Natarajan Translation Vs 8 Some say that the apprehension. SRAVANA. `Brahman am I'. the individual's identity with Brahman. is nididhyasana. pointers of the way which a seeker has to tread to make it his own experience. of nonseparateness. RAMANA GITA CHAPTER 15. Selfknowledge is not possible. MANANA. does not by itself confer experience. 9. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 8. Unless ego's source is understood. Commentary Scriptures are guideposts.

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

When the mind naturally and without effort. ' Nothing else is dear. being one's own. `RamanaGita' album] -------End of Chapter 15…’ OM. Is termed Bhakti. is direct. AR Natarajan Translation Vs 1 Then. Then questioned regarding Bhakti. sense of doership is dead. the highly auspicious Bhagavan Ramana Maharshi spoke thus: 2. MANANA. But such intermittent abidance can only give a taste of the happiness and act as a spur to further effort for reaching the goal. a mind though learned in scriptures. spontaneously remains experience of the Self-abidance is direct. `Bhakti. Kaundinya. experience. the supreme state. the stillness of being is not disturbed by It is the Supreme State. K. Vs 14 firm abidance in the Self becomes natural. and the [Note: Sanskrit version of Ch15 in Sri Ramana's handwriting is in `Photo' file. Love unbroken like a stream of oil is termed 95 . and is termed direct experience.An externalised mind. SRAVANA. The inturning of the mind and the plunge within are essential for the experiencing of the Self. a mind in constant movement outward because of attachments. Hence. It is final freedom. Love. the best of men. Nothing else is as dear. the best of men. it is freedom. would be incapable of experiencing the Self. Then the merged in its source the Self. The SELF is dear to all. cannot turn within and subside in the source. then distracting thought. if Commentary During spiritual practice the mind might have long spells of dips in the Self. Unbroken like a stream of oil. NIDIDHYASANA ‘----*** Chapter 16…’ On Bhakti ‘ *** Translation of Prof. the highly auspicious Bhagavan Ramana Maharshi spoke thus: Vs 2 The Self is dear to all. if subject to the pulls of the senses. Swaminathan and Sri Visvanatha Swami 1. questioned regarding love of God. for it is one where bliss inundates always.

Swaminathan and Sri Visvanatha Swami 3. The ecstasy of such union is termed `para bhakti' or supreme devotion. through love. God. really springs from the Self. Reference to a steady stream of oil is a traditional analogy and would suggest a continuous relationship between subject. Ramana's reference to the Self as dear to all is worth noting. devotee. Ramana uses a different expression. or the Self. be it that of wife for the husband. Commentary The approach to God. for them `I am That' contemplation. the source of all love and bliss. undoubtedly leads to the Self. Such a steady contemplation would in time result in the merging of the individual in the particular godhead. is the way. yet he too merges and Through Love the Sage knows that God is none other than his own Self . is sweet only because of the love for the Self. the spiritual practice of those pursuing the pathway of wisdom is to meditate on the individual's identity with God. and the object. `like the flow of ghee'. mother for the child and so on. `RamanaGita' album] * Translation of Prof. even without one's desiring it.Commentary The statement reminds one of the advice of Yagnavalkya to his wife Maitreyi in Brihadaranyaka Upanishad. 4. K. Vs 4 Even when bereft of the desire for it. on the other hand. which in practice means constant recollection of the identity of individual and God. endearment between the devotee and God which comes inevitably from a steady and loving In upadesa Saram. towards the Supreme Lord. [*Upadesa Saram v7] -------------------------------[Note: Sanskrit version of Ch 16 in Sri Ramana's handwriting is in `Photo' file. Votaries of the path of devotion begin by regarding God as he object of worship but in the end. flowing to God like a steady stream of oil. the meditation on unity. when through the strength of the single thought of God their devotion deepens. love. Love which flows unbroken like a stream of oil. the individual. regards Him as different from himself. to indicate the sticking relationship. The love mistakenly identified with a name and form. The AR Natarajan Translation Vs 3 The learned one knows. that God is not different from oneself. then they too merge in the Godhead or the Self. he merges in Him and then abides as the Self. leads the mind infallibly into Pure Being. Though the abides in the Self alone. 96 . Adi Sankara Bhagavatpada refers to bhakti as contemplation on the Self. Though the devotee regards God as apart.

in whatever name and form. & 6. excellent and ever fresh. Commentary 97 . moon. limited individual of poor understanding. When the mind is gathered together. This is because God and the Self are not different in essence. the `I'-thought. K. each apt response and timely service to these amounts to Siva worship. When the Devotee. AR Natarajan Translation Vs 5 & 6 Even the one who regards himself as being limited in intelligence and different from God . the differences cease. Swaminathan and Sri Visvanatha Swami 5. Commentary "And what is `Siva-worship' now? Beholding but his glorious presence in elements five. [*Sayings from Muruganar's Guruvachaka Kovai – Ramana Maharshi by Swaminathan. "* so long as one regards oneself as a particular name and form. rises from the Self. regarding himself as a separate. and a single thought of the Supreme prevails. one who attributes names and forms to the Deity. takes the Omnipresent Supreme Reality to be some deity and worships it. The question arises whether such particularized worship would lead to the awareness of the all pervading nature of the Supreme? The answer is `yes'. leads to a vision of its essence. the manifestation of the One Supreme as all names and forms of this variegated universe is not evident . sun. AR Natarajan Translation Vs 7 Though name and form are superimposed on the deity. it leads one back to the source. one transcends these very names and forms through them. and every living being. and desirous of deliverance from suffering. the devotee merges in God the substratum of all existence. the worship of Supreme. Oh best of men. K. even then he attains in the end 'That' (alone). through these very names and forms. Translation of Prof. the root of all thoughts. when devotion ripens.Commentary All thoughts emanate from the Self for. For. 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. transcends all name and form. **Sat Darshanam V8] Translation of Prof. The deity But is also regarded as a particular name and form. ** In time. Swaminathan and Sri Visvanatha Swami 7.

Why? This is because it leads to intense devotion. for it confers perfect knowledge. But it is certain to be the cause of supreme devotion. to the exclusion of all thoughts. it is still called devotion. A particular form or name as Siva. Though the paths of devotion and knowledge are different in practice. Subrahmanya. Even this is bound to result in supreme BHAKTI. listening once is enough. * for. 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.Supreme is the formless source of all form. He terms this as supreme devotion. Then. is listening to the reality. Even this is bound to result in supreme BHAKTI. BHAKTI not continuous like a stream is called intermittent BHAKTI. The question arises if the true nature of the Supreme would be known to the devotee not withstanding the approach. then hearing once about Reality is enough. Commentary The listening. is really to think of Self. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. Vishnu. devotion itself confers perfect knowledge. Ramana answers that it would be known. then hearing once about Reality is enough. K. sravana. When BHAKTI has grown perfect. Translation of Prof. yet the latter is bound to lead one to the highest form of devotion. ultimately one attains the repose of the Self. free from thought. 9. Ramana points out that by constant single thought. AR Natarajan Translation Vs 8 When devotion is complete. In Upadesa Saram. to one's identity with the Self and being That. to uninterrupted meditation on God. Commentary Even though contemplation of God is not steady. Such limitations spring from the ignorance of the 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. is superimposed by a devotee. Swaminathan and Sri Visvanatha Swami 8. Swaminathan and Sri Visvanatha Swami 8. 98 . K. BHAKTI not continuous like a stream is called intermittent BHAKTI. the thought of God only. in the end self-knowledge alone must result but pursuit of either path. for it confers perfect knowledge. 9. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. but only off & on . When BHAKTI has grown perfect. for Self and God are essentially one. Translation of Prof.

to the exclusion of all thoughts. Ramana points out that by constant single thought. K. to one's identity with the Self and being That.==================================================== AR Natarajan Translation Vs 8 When devotion is complete. In Upadesa Saram. Commentary Even though contemplation of God is not steady. Though the paths of devotion and knowledge are different in practice. 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. it is still called devotion. He continues to be devoted to God for attaining eternal happiness. But it is certain to be the cause of supreme devotion. Why? This is because it leads to intense devotion. BHAKTI in course of time becomes perfect. 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. This ends Ch. 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. 12. yet the latter is bound to lead one to the highest form of devotion. 11. does not cease with the achievement of the desire. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. free from thought. but only off & on. even as by Jnana. Translation of Prof. Faith in the Supreme person develops and goes on increasing. * for. Commentary The listening. one crosses the ocean of Becoming. Then. for Self and God are essentially one. is really to think of Self. ultimately one attains the repose of the Self. He terms this as supreme devotion. listening once is enough. in the end self-knowledge alone must result but pursuit of either path. is listening to the reality. even when accompanied by desire. the thought of God only. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. Growing thus. to uninterrupted meditation on God. Commentary 99 . BHAKTI. sravana. devotion itself confers perfect knowledge. By means of this perfect and supreme BHAKTI. Swaminathan and Sri Visvanatha Swami 10.

will not cease on satisfaction of it. for bliss without end. Initially the dominant cause for the devotion itself is the satisfaction of desires for things of the world. as the magnetic needle to the north. faith in the Supreme is built up and success only strengthens the belief. * Vs 11 Devotion. like the Sun. [*Be As You Are by David Godman – p82] -------End of Chapter 16…’ On Bhakti ‘----*** Chapter 17…’ On Attainment of Jnana ‘ *** Translation of Prof. One more reason is given to explain continuance of devotion. imperceptibly. Commentary This verse is to be read along with the preceding one. One would expect logically that it would end when the motive ceases. Commentary Ramana begins with the form of bhakti and comes down step by step to motivated devotion and accepts even that as a means for reaching the goal of liberation. But in practice it is not so. Does Jnana come to us gradually. 1917 Vaidarbha. It produces a reciprocal flow of power. bowing humbly. The stress is on the gathering of the mind in a single thought stream. the best among the learned. Those whose hearts are turned Godward. day by day ? Or does it. By such complete and supreme devotion one crosses the cycle of births and deaths. even though motivated to start with. in a like manner as one would by knowledge. bowed humbly before the Sage and questioned him again. best among the learned. can never lose heir bearing as they sail the stormy ocean of desire. Vaidarbha. Swaminathan and Sri Visvanatha Swami 1. along the way. even when it co-exists with desire. Faith in the Supreme begins and develops. for the highest. Vaidarbha: 2. then the inward journey becomes possible and the Supreme would do the rest by pulling one into the Self. Vs 12 The devotion growing thus becomes complete in course of time . questioned the sage again: Vs 2 100 . On the 25 Aug.One who has tasted the bliss of companionship of God will seek only more of it. blaze forth all at once in all its fullness? AR Natarajan Translation Vs 1 On 25th. Why? For. little by little. the grace of the Self which wakens the hold of the `I'-thought and destroys the vasanas which perpetuate and reinforce its existence*. takes its place. K. Gradually love of God.

Does knowledge dawn gradually. 1917 Vaidarbha. Generally however. best among the learned. Translation of Prof. Does Jnana come to us gradually. Vaidarbha: 2. little by little. It blazes forth all at once in all its fullness. little by little. little by little. Swaminathan and Sri Visvanatha Swami Bhagavan: 3. Earlier. day by day. Oh learned one. in and out. Swaminathan and Sri Visvanatha Swami Bhagavan: 3. JNANA does not come gradually. Thereafter he was rooted in the consciousness that he was not the perishable body but the deathless spirit. It blazes forth all at once in all its fullness. For Ramana. *He is now presenting his doubts on the implications of attaining knowledge. K. it is only practice. ignorance and knowledge would be alternating. So. when the practice has matured to perfection. K. ] [Note: Sanskrit version of Ch17 in Sri Ramana's handwriting is in `Photo' file. if the mind having once gone in comes out again . On the 25 Aug. each day? Or does it shine forth at one time in all its fullness. Swaminathan and Sri Visvanatha Swami 1. His awareness of this fact was unwavering. Vaidarbha had sought several clarifications relating to the state of a person liberated while alive. Bhagavan. blaze forth all at once in all its fullness? Translation of Prof. For Jnana is the experience which never slips away. when the practice has matured to perfection. freed him from all fears once and for all. JNANA does not come gradually. [*Ramana Gita Ch14. Vaidarbha: 4. gripping fear of it. day by day ? Or does it. `RamanaGita' album] Translation of Prof. Ramana's reply is in the next verse. His confrontation with death. Such a state is not one of knowledge but only of practice. Is the in-going of the mind called Jnana? Bhagavan: 5. knowledge was instantaneous. like the Sun. a total. day by day. during practice the mind goes and comes. knowledge of one's identity with Self is not steady but intermittent. 1917. like the Sun? Commentary This conversation was on 25th Aug. AR Natarajan Translation 101 . little by little. bowed humbly before the Sage and questioned him again. K..

To begin with. experience. For. Vs 5 Bhagavan: Learned one. Vs 4 Bhagavan. * [*Ramana Gita Ch 1 v 13] Translation of Prof. all the stages of Jnana mentioned in the scriptures appear . as its old habits weakened and the pleasure of eating tasty food at home was enjoyed more and more. Jnana is but one. the bliss of existence has to be experienced for longer intervals by steady self-enquiry. is knowledge. even though the joy of abiding at its source would be experienced by the mind. it would stray away less frequently. How are they to be reconciled? Bhagavan: 7. due to the perfection of this practice. In he end even if let loose it would not move out. the mind would remain merged in its source and knowledge would blaze forth. if the mind having gone in comes out again it is only practice. practice. For. For those who know. * Similarly. Is the inturning 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. are only to the minds of others. and that it is only when that state becomes steady that it can be termed `Jnana'. great scholars have mentioned in the scriptures several stages of Jnana. AR Natarajan Translation 102 . It shines forth instantaneously with ripeness of practice. in time. during practice the `I'-thought is turned within sometimes and is externalised at other times. even like distinctions in Mukti. then too the mind subsides in its source. Oh best of Sages. Oh wise one. The questioner wishes to know if this merging of the mind in the Self. Swaminathan and Sri Visvanatha Swami Vaidarbha: 6. knowledge is abiding Commentary Ramana has clearly stated earlier that experiencing the natural state during spiritual practice is only `Upasana'. albeit temporarily. day by day. Gradually. Ramana gives the example of a cow used to grazing on another's pastures. K. Commentary The practice referred to here is vigilant and persistent self-enquiry into the source of individuality. [*Conscious Immortality – Paul Brunton P40] Then.Bhagavan: Vs 3 Knowledge does not come gradually. little by little. 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. it would soon become externalised by force of habit.

others discarding it. the onlooker sees some wise men continuing to be in the body after liberation. In Reality there are no gradations in Jnana.Vs 6 Best of sages. `prarabdha'. appear only in the minds of others. the `body am I' idea is not there and therefore whether the body exists or does not. some wise men are apparently engaged in action. K. others are silent storehouses of power. the Similarly. Vs 7 Bhagavan: All the stages in knowledge mentioned in the scriptures. From this. When knowledge of one's own natural state is firm. whereas for the individual concerned. that portion of karma which has begun to operate. the body's movements. he comes to the conclusion that liberation is of three kinds. For the liberated one. knowledge is one. makes no difference. there can be no karma. triple karma ends . These apparent differences give the impression that in knowledge there are differences. For instance. Observing the movements in the Jnani's body. sense of doership is dead and events are viewed with equipoise. For the wise. AR Natarajan Translation Vs 8 Bhagavan: Observing the movements of the body and senses caused by karma others imagine differences in stages. Hence the doubt. In essence there are no gradations. For. for the `others'. Commentary There are two standpoints. Some wise men sport powers. or exists sometimes only. some are totally withdrawn. How are they to be reconciled? Commentary Ramana is emphatic that both in liberation and knowledge there are no stages. Yet. others imagine the stages. continue for the wise as well . some learned persons declare that even for the wise. just as distinctions in liberation. Swaminathan and Sri Visvanatha Swami Bhagavan: 8. those learned in scriptures declare that there are several stages in knowledge. From this. Similarly. This seems to be at variance with the scriptural declaration that there are several stages. [*Sat Darshanam v40] Translation of Prof. one for the onlookers and the other for the individual concerned. and yet some others sometimes having bodies and sometimes not. This is not so. Self attention never waves. which are the product of karma which has started yielding fruit. Commentary With the ending of the sense of doership. * Another clarification divides them into four types. arguments about stages in knowledge and the theory that there cannot be fullness of knowledge as long as the 103 . whatever one does or does not do. would continue. senses [and mind] which occur according to prarabdha. or active on some occasions and withdrawn on other occasions.

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

coming down from the great Vedic Rishi Parasara. In this verse (v1). -oOoVersification: Of Vedic line.--------------------------------------------------Ramana Gita Chapter 17 `On Attainment Of Wisdom' Concluded. Commentary In this chapter comprising of 26 verses Ganapati Muni has composed 24 ecstatic verses in praise of his Guru. (Ramana) has lovely eyes. the Muni refers to Ramana's lineage. Ramana's father Sundaram Iyer. 1. and son of Sundara Pandita . The Vedic mantras have been made well known by the sages Viswamitra. It seems in the fitness of things that the Maharshi who was born with an intuitive awareness of the glory of Arunachala. Kasyapa. Angisara and Parasara. Sri Bhagavan Ramana Brings fame and renown to earthly Brahmin Muktas AR Natarajan Translation Vs 1 Born in the great line of Parasara. wide as lotus petals. Gautama. carrying beacon light of Parasara. Sundara. (He) brings fame to earthly gods. Brigu. the universal teacher Ramana. BHAGAVAN RAMANA. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem in praise of Bhagavan to end the Ramana Gita. His gothra was Parasara. should be born in this lineage. was generous to a fault. -------End of Chapter 17…’ On Attainment of Jnana ‘----*** Chapter 18…’ On The Glory of the Siddhas ‘ *** Translation of Prof. The penultimate verse is a question y Amritanatha about the glory of realized persons and the last verse is Ramana's reply. His eyes wide as the lotus petal. and was held in esteem by the community for his sterling 105 . Atri. the Ramana Gita has 18 Chapters. K. pure. Sage of Rishi Seers. Vasishta. Vamadeva. Bharadwaja. as the son of the learned. * Parasara rishi is the author of a smriti text and father of Veda Vyasa who codified the Vedas. With lovely eyes wide As the lotus petal Bringing renown To the earthly gods. Like the Bhagavad Gita . The son of the immaculate Sundara Pandita. Born in the great line of Parasara .

`RamanaGita' album] Translation of Prof. Why? The reason could only be his universal love. Ramana could be said to have brought fame to his lineage by being a knower of Brahman. Being established in the natural state. Though abiding always in the Self. [*reflections of Vedic Rishis – Viswanatha Swami – The Mountain Path Jan. AR Natarajan Translation Vs 2 He is the steadfast.character. the Ramana Gita has 18 Chapters. * But Ramana was accessible all the time. Dweller in Asrama On Arunachala steadfast and stainless Parahamsa assuming activity from compassion while ever established in the imperishable Atman. by his unswerving Self-abidance. like the Hamsa which can separate the milk from water and drink it. His words dispel all doubt. 1975] -------------------------------[Note: Sanskrit version of Ch18 in Sri Ramana's handwriting is in `Photo' file. immaculate `Paramahamsa' dwelling in an Asrama on Arunachala. `Hamsa' is a mythical bird. His glance like an Ankusa Brings under control the mad elephant of the deluded mind. He is ever active For the happiness of others And utterly indifferent To his body's needs. 3. [*Upadesa Saram v15] 106 . Ramana was residing at Skandasramam on the eastern slopes of Arunachala Hill. Like the Bhagavad Gita . Commentary When the verses of this chapter were composed. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem [25 verses] in praise of Bhagavan to end the Ramana Gita. A wise person is termed `Paramahamsa' for. it was unnecessary for Ramana to be active at all. and abide in the Real alone. 2. clarifying the genuine doubts of seekers and guiding them in their inward journey. he can discriminate between the `Real' and `Unreal'. K. he assumes activity out of love.

he is wedded to the immortal Valli who is pure awareness. Hence the reference to those `who have taken refuge in him'. for Ramana all are the Self. Absolute master of the fickle senses. 5. he is wedded to immortal Valli. who is Consciousness in all fullness. Commentary `Ankusa' is a sharp instrument used by `Mahut' for controlling the elephant. K. His look is like a goad which brings under control the mad elephant. In a few words he conveys the substance of scriptures. Traditionally. His body glows like a ripe mango. 107 . `The expression `others' is from the standpoint of onlookers. mind was destroyed after his confrontation with death. Ramana's penetrating look destroys the sensory frenzy of the devotee's mind. Commentary Mastery over senses is usually referred to in the context of mind control. namely. He is an inexhaustible mine of auspicious qualities. In Maharshi's case. AR Natarajan Translation Vs 4 His body glows like a ripe mango. that Ramana and Consciousness are non-separate. There being no outward movement of the mind. The other meaning is that given in the verse itself. one of the consorts of Subrahmanya is Valli. The Muni had a divine vision as a result of which he saw Ramana as Subrahmanya in human form. Master of the fickle senses. He is forever active for the welfare of others. Ramana's utter indifference to his body is evidenced by his insistence on sharing and sharing alike. he would not In a few words he conveys the substance of all scriptures. With his pure effulgent rays he clears. like the Sun in due season the dullness of his devotees. the power of the senses to distract and externalise became extinct. 4. There were no `others'. be ready to receive the benefit of the gracious glance. the Ramana Gita has 18 Chapters.Vs 3 His words dispel the innumerable doubts of those who have taken refuge in him. The reference to `Valli' has a double meaning. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem on praise of Bhagavan to end the Ramana Gita. the deluded mind. Translation of Prof. had been ravaged by his total neglect of it in the first few years after his arrival at Arunachala. One must surrender. but utterly indifferent to his body's needs. Though his body permit any preferential treatment. Like the Bhagavad Gita .

His face was reflective of the Brahmic state in which he was abiding. he is a Sage without anger and desire. Pitiless to his body. Ramana's mind. at the appropriate time. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem (25 verses) in praise of Bhagavan to end the Ramana Gita. Ramana would not force the pace or accelerate the inwardness of the devotees. his mind is a void like the moon in daylight. K. his face is like a full blown lotus. the ignorance of his devotees. 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. Translation of Prof. In speech he is extremely soft. Ramana's speech was soft and unhurried. Commentary The expression `at appropriate time' is worth noting. 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. his mind is shorn of lustre like the moon in daylight. cool and compassionate. AR Natarajan Translation Vs 6 In speech he is extremely soft. in look. full of love. 6. Hence its compelling beauty. Just as the moon's lustre is lost in the brightness of the daylight sun. He is the repository of limitless auspicious qualities. 7. he shines in the heart as the Sun in the sky. Like the Bhagavad Gita . devoid of anger. he shines in the Heart like the Sun in the sky. merged in the Self. in look cool and compassionate his face is like a full blown lotus. Strict in the observance of discipline wholly averse to the delights of the senses. His constant grace would ripen them in time. the time factor being dependent on whether the material is gunpowder or wet charcoal. the Ramana Gita has 18 Chapters.Vs 5 With his pure and effulgent rays he clears like the sun. beside himself with the joy of pure Awareness. has no 108 .

AR Natarajan Translation Vs 8 He is free from the delusion of the senses. regardless of reward. Ramana's actions were perfect springing from the natural discipline of one living in harmony with nature. Vs 7 He is unconcerned about his body. and is ever blissful. Since Ramana was free of attachment to the body. He is ever active helping others to cross the sea of becoming. Here one has to remember that the mind only reflects the light of the Self. then the mind's reflected glory is merged in it. Father is mine' and got onto Siva's lap and was kissed by him on the head. strict in the observance of discipline. K. Free from infatuation. he is ever blissful. conceptualization. kumara retorted 'never mind. Ramana's Self-abidance being spontaneous he shines in the Heart like the Sun in the sky. an underground temple without food. Translation of Prof. 109 . When there is awareness of the resplendent source. Of this Kumara Who pierced with his lance the Krauncha Hill. greed. He is always active in helping others cross the ocean of karma without expecting any benefit in exchange. he was utterly indifferent to its needs. Ramana is a glorious manifestation. the Ramana Gita has 18 Chapters. greed. oblivious to his body for days on end. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem (25 verses) in praise of Bhagavan to end the Ramana Gita.independent brightness. envy. he is a sage without anger or desire and drunk with the joy of consciousness. Like the Bhagavad Gita . averse to sensory delights. Commentary One pampers the body because one identifies oneself with it. distracting thought and envy. 9. Those familiar with the life of Ramana are aware that even as a young lad of sixteen he had stayed in `Patalalinga'. When Ganapati saying 'mother is mine' sat on the lap of parvati. 8. The natural state is one in which bliss brims over and Ramana was always in it.

Ramana is the great cook `who cuts off the ego of human beings steeped in ignorance. A Sage is termed Parahamsa manasa-mind: also a Himalayan lake favorite home of swans. The effulgence emanating from the Maharshi had a transforming influence. Swaminathan and Sri Visvanatha Swami 10. by searching for the true import of `I'. Bhava also -Siva. Ramana is a glorious manifestation.Commentary The only activity in which Ramana is engaged in always is helping persons to escape the cycle of births and deaths.Becoming. He is the mystic import of the mantra 'Om vachadbhuve namah'.Ferryman Taraka-also an Asura killed by Kumara Bhava. `Never mind. Vs 9 When Ganapati sat on the lap of Parvati saying `Mother is mine'. * *'Salutation to the Fire of Brahman whence emerges the Word' 11. who pierced the `Krauncha Hill'. after the experience which made him immortal. samsara. that Ramana is only the human embodiment of Subrahmanya. K. Of this Subrahmanya. Translation of Prof. seasons them and makes them over to Siva as food. He is Hamsa* Yet without attachment to manasa* * Danda . Ganapati was regarded as a favorite of his mother Parvati and Subrahmanya that of Siva. father is mine' and was kissed by him on the head. He is Taraka* For crossing the sea of suffering.An ascetic's staff Dandapani-Staffholder-an aspect of Kumara Taraka. AR Natarajan Translation 110 . to share his experience of discovering innate happiness. 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. Commentary Ganapati Muni is referring to an ancient story in the Puranas. An ascetic without danda* yet is he is Dandapani. He has renounced Bhava* Yet is a constant worshipper of Bhava. '* [*Chatvarimsat – Ganapati Muni v32] Borrowing Ganapati Muni's poetic expression. yet is he the foe of Taraka*. Subrahmanya got on to Siva's lap claiming. The Muni restates here his vision set out in chapter eleven of Ramana Gita. in order to teach the way. Hamsa -Swan.

he is really a staff holder. far removed from lack of peace. Translation of Prof. Why courage? Because. exemplar of self-control. The question of mental agitation could not arise for Ramana as he was always in the blissful natural state. the abode of the mythical bird hamsa. Ramana has renounced home but he does not have a staff. He has renounced the world yet he is the constant worshipper of Siva. I meditate on his all compassionate face. `Taraka' again is used in a double sense. Though he appears without staff in his human form. More imperturbable than Meru. just as one would refer to the Himalayas in the present day. though as the supreme hamsa his abode is Manasa. He is more unfathomable than the ocean. He is hamsa yet without attachment to the mind. is a staff. . Vs 11 He is a yogi without staff. AR Natarajan Translation Vs 12 In steadfastness he is comparable to the hill `Meru'. more patient than the immovable Earth. Translation of Prof. yet he is the staff holder. K. So too. having conquered the ego. K. earnest seekers would gather round Ramana. he showers such Grace. Far removed from even the whisper of excitement. A paragon of Self -control.Vs 10 He is the mystic import of the mantra `Om Vachadbhuve namah'. more unfathomable than the ocean. more patient than mother earth. `salutation to the fire of Brahman whence emerges the word'. he is fearless. He is the helmsman for crossing the sea of suffering yet he is the enemy of `Taraka'. Commentary In the Puranas the hill `Meru' is always referred to for its majesty. It is said that even Gods and Goddesses. since he is the incarnation of Subrahmanya the commander-in-chief of celestial forces. Ramana is not attached to the mind. Swaminathan and Sri Visvanatha Swami 12. Hill of Gold. In the opposite sense he is the enemy of the demon Taraka whom Subrahmanya conquered in battle. who have taken to the ochre robe. 111 . `Manasa' is also used in the double sense of mind and the lake `Manasa Sarovar'. the sun and moon circumambulate this Hill. Traditionally sanyasis. Commentary `Danda'. Ramana ferries one across the ocean of transmigration and in that sense he is taraka. have a staff. Swaminathan and Sri Visvanatha Swami 13. THE DHYANA SLOKA Like the cool rays of the Moon. The Mother of all.

and they take names and forms to operate in this world constituted of name and form.... the lord of the lotus. he is like the moon..... he stated....... Oh such a marvel is this my younger brother! To compare with him... When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately. To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse. "For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni........... Like his father Dakshinamurti in this state Of Brahmic splendor........... there shall never be another.. the form and characteristics Such a formulation is what is usually known as dhyana sloka......... quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself.......... The Rishi... by Ganapati Muni. Each deity has its own nada. Speaking for five to ten minutes.. on him I contemplate. There are two elements in 112 ....... and is able to formulate in human language.... said to invoke Bhagavan's Presence In showering grace firm like a rock is this my younger brother.... The famous Dhyana Sloka....... an articulated piece in the form of verse for meditation on the deity........ Then I started reading (8am) and finished it by 9 o'clock.. He sat still under the beautiful banyan tree In powerful silence. naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita.. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita.. the moveless one we lovingly remember. more powerful than an ordinary human memory or the most moving pictorial record . ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. The Dhyana Sloka is the voice of the seer... comes into contact with those particular lines of vibration........ In luster like the Sun who befriends the Lotus too.. (Him........ Each deity........ " It is very significant that Sri Maharshi who had been silent so far...... Versification [AJ] ... by his abidance in Brahman (state of pure Being) he reminds one of his Father (6) under the banyan tree..... in lustre he is like the sun..... the friend of the blue lily. setting his devotees free... Speaking for five to ten minutes he stated... sapphire blue. This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary... who has recorded in words that line the living experience..... '.. The gods and goddesses are posited in the Supernal Ether....The friend of the Sacred Lily. the Maharshi (who had been silent so far) made a remark.. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") From Kapali's Diary 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........ The other is the Silence by which Shiva as Dakshinamurti teaches his disciples........ lines of vibration in the high supernals.. In the same way. the name...... the seer when he meditates on the deity.. When I came to the verse nilaravinda the Maharshi made a remark... responds just like a person when called by name.. There are two elements in the verse which I may note in passing: one is the blooming of the eyes..

but their doubts were answered in his potent silence. The teacher was a youth. in lustre he is the sun which befriends the lotus. Commentary This verse is regarded as a `dhyana sloka' or an invocatory verse for evoking Ramana's presence. my firm younger brother. seated under the banyan tree. by his pure abidance in Brahman he evokes his Father under the banyan tree. Even now in the thousand petalled lotus of his head there shines Devasena * lovely in looks and mind. in his Brahmic state he reminds one of his father. I contemplate on such a one. I do not know how it was done in six hours. Dakshinamurti. the throat was not affected and the pauses for rest were the minimum. Bright like the solar lord of the lotus. The adjective `firm' refers to the state of Ramana's mind. calm and waveless like the ocean in midafternoon. " Now one remarkable fact is when I started reading. he is the King of ascetics. "Spreading grace like the friend of the blue lunar lily. *senior consort of Kumara AR Natarajan Translation Vs 14 113 . reminds one of Siva as Dakshinamurti. Ramana too often taught in silence and many an unsaid doubt of his seekers was answered through his language of due to the fact that the Maharshi understood that I was to finish and go. K. All this – one can easily see. the students were old. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples.the verse which I may note in passing: one is the blooming of the eyes. the friend of the blue lily. 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. Though thus he is a householder. Translation of Prof. at a modest rate. in the form of auspicious thoughts. The reference to Dakshinamurti is to the first spiritual teacher of the world who taught in silence or mauna. firm like a rock is this my younger brother. AR Natarajan Translation Vs 13 In showering grace he is like the moon. Ramana. if he has eyes . therefore. The tone was loud. it should have taken easily fifteen hours to finish the portion. and yet he is free from the faintest scent of desire. Swaminathan and Sri Visvanatha Swami 14.

He is the master who composed the Five Gems on Arunachala. the sustainer of Vedas. praised by assemblies of scholars. lovely in looks and mind. Swaminathan and Sri Visvanatha Swami 15. master of mantras.Even now. in this birth. A giver of boons to devotees. Bhakti. and Jnana are set out in a self contained way. 17. Yoga. shines in the thousand-petaled lotus of his head. he exposes the teachings of only Vedanta. however he elucidates the teachings of Vedanta alone. He is a reincarnation of Kumarila[ Bhatta]. in the form of auspicious thoughts. Devasana. In this birth however. Commentary The Muni's vision of Ramana was as the divine Subrahmanya who had two consorts `Valli' and `Devasana'. The guru even of the great Ganapati. AR Natarajan Translation Vs 15 Born giver of devotees. brief like sutras. but all comprehensive and filled with hidden meaning. like the celestial tree. Though he is thus a householder he is the king of ascetics. K. It could 114 . the quintessence of Vedantic utterances. but all comprehensive with hidden meaning. Translation of Prof. brief like aphorisms. Commentary The beauty of the `Arunachala Pancharatna' is that each of the fourfold paths to Self-knowledge – Karma. Valli is referred to in verse four of this chapter as Consciousness. elixir of the Vedas. brilliant with various ingenious ideas. the author of 'Tantra Varttika'. Vs 16 He is the re-incarnation of Kumarila Bhatta. 16. He is the highest Yogi because of his steady Brahmic state. one verse covering a path. praised by scholars. author of `Tantra Vartika'. he assuages the anguish of those who seek the shadow of his feet. like the celestial tree he removes the sorrow of all those who seek his feet. Vs 17 He is the preceptor who composed `Arunachala Pancharatnam' the essence of Vedanta. and yet he is free from desire. guru even to the master of mantras the great Ganapati. and Devasana is referred to in this verse as the pure mind. brilliant with various ingenious ideas.

These `Five Gems' were later translated by the Maharshi himself into Tamil. Poetically speaking ideas would be rushing in a queue behind those inspired words. Swaminathan and Sri Visvanatha Swami 115 . Commentary When words come forth from sages they are the product of their direct vision of truth. Commentary Here he Muni regards Ramana as `Jnana-Sambanda' one of the three outstanding Tamil Saivite saints. Translation of Prof. he is the author of works wherein crowds of brilliant ideas trail behind inspired expressions. K. and who sung in lilting tunes the praise of Siva. (Reference is made to `Arunachala Pancharatna' of v17) Vs 19 This unique person is another advent of the master-poet. The next verse deals with the beauty of these five gems. K. Each word is therefore pregnant with meaning. and unacquainted with Poetry. and not mere compositions. the twice born Tamil child who drinking the breast milk of the mother of the Universe sang in dancing tunes the praises of Siva. he is yet the author of works wherein crowds of brilliant ideas trail behind the inspired expression. this boundless Genius is another advent of the Master Poets. who was suckled by the divine mother. Though not at all trained in the language of the Gods*. Again. AR Natarajan Translation Vs 18 Though untrained in Sanskrit and without familiarity with poetry. Even though he left the body at the age of sixteen Sambanda's mark on Saivite devotional poetry is indelible. *Sanskrit 19. the twice-born Tamil child. Swaminathan and Sri Visvanatha Swami said that these verses were Ramana's vision of the paths put down in words. Translation of Prof. 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.

Commentary The Maharshi had already composed by 1917 the five hymns to Arunachala. The Eternal Light Supreme he beheld with his own inner light. in exquisite Tamil poetry. yet loving all the world. This is the third appearance here on Earth of the God* who pierced of yore the Krauncha Hill.20. 23. In a boy. everywhere he beholds the same Being and without the least partiality. His advent now is to dispel the darkness of mere logic by being a living example of abidance in Brahman. the language adored by Agastya and other Sages. unaided by a Guru. Without a guru. free from likes. full of devotion. a language worshipped by Agatsya and other sages. K. Swaminathan and Sri Visvanatha Swami 22. `Brahman' and the like. a monkey or dog. `The Nine Gems' and `Five gems'. Translation of Prof. a knave. AR Natarajan Translation Vs 20 This is the third appearance of the God who once pierced the Krauncha Hill. He had no guru in physical form. `The marital Garland of Letters'. `Eight verses'. a dull cowherd. yet in conduct humble. He was in this sense a self-taught knower of Brahman. power. a scholar or a devotee. yet without sense of difference. *Kumara 21. God manifest. And now he has come to quell the darkness of mere logic by providing a living example of Abidance in Brahman-Pure Being. Full of AR Natarajan Translation 116 . he became intuitively aware of the eternal supreme light. 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 Decad'. by his own sharp intellect. yet full of peace. Vs 21 He is a renowned poet in Tamil. He is a poet of renown in Tamil.

It limitless universal love springing from the Heart. Hence the adjective dull. . Writing down the message "this goes to the foot of Arunachala. Monkey is referred to for one is prone to lose one's patience with its ceaseless mischief. Writing down the message "this goes to the presence of the Father. Ramana's life itself was evidence of this. let no search be made for me'. Commentary While replying to a question from Ganapati Muni. Prof. AR Natarajan Translation Vs 24 Leaving a message. Commentary From the age of innocence Ramana was intuitively aware of the glory of Arunachala Siva. he left home and reached Arunachala. This knowledge came to him through a relative a few months before he left home. free of thought. let no search be made for me". where all differences are lost in the oneness of existence. a dull cowherd. Ramana could understand the language of monkeys and dispense justice in a way they could comprehend. Lakshmi. But Ramana's devotion was the supreme one of the repose in the Self. he had clarified that the hallmark of the wise is their equality. a rogue. he left home and arrived at the Trans. Commentary The co-existence of the opposites is seen in Ramana. was the Ramana was egoless. Vs 23 Full of power. free from attachments yet loving all humanity. yet full of peace. Attachments are the product of the ego. Ramana was the repository of all power but his power spread the fragrance of a silent mind all round. Swaminathan & Visvanatha Swami 24. Translation of Prof. be it a boy. dog. Ordinarily devotion implies a difference between the worshipper and the worshipped. Does it mean that his love was any the less than one in ordinary human relationship? No. The reference here to cowherd is to all who are steeped in ignorance.Vs 22 He looks upon all with the same even-mindedness. `This goes to the presence of the Father. but he did not know that it was in the form of a hill in Tiruvannamalai. K. Then came his death-experience and the consciousness that he was the `deathless 117 . The powerful are never at peace with themselves nor would they let others be in peace. Let no search be made for me". Swaminathan and Sri Visvanatha Swami 24. God manifest. The question of differentiation could not at all arise as there were no `others'. Abiding in the Self. scholar or a devotee. full of devotion yet free from a sense of difference. presence of the Father. yet in conduct humble. monkey. His liberating touch was available to both his mother and the ashram cow. he left home and arrived at the foot of Arunachala.

as sadhu. and lad traveled thence to Arunachalas feet. 118 . or hog.spirit' which made continued stay at home meaningless. It is on a virtuous enterprise that this has embarked. each as Self . While leaving he left a letter in Tamil. God's splendor. To him. replied "The glory of Siddhas is beyond imagination. In form of Siva are these Seers. yet loving the world. Of Bhagavan Ramana. none need grieve over this act and let no money be spent in search of this"*. Amritanatha. They are equal to Siva. [*Ramana Maharshi and the Path of Self-Knowledge by Arthur Osborne – pg 26] Translation of Prof. " So ends the Muni's Song with praises fair. They have the power To grant every prayer. Let no search be made". Amritanatha Yatindra humbly enquired concerning the boundless glory of Siddhas. Therefore. is his seeing. 26. in rogue or scholar. the English version of which reads as follows: "I have set out in quest of my Father. and their's that power to grant all prayer. K. monkey or dog. dweller on the Holy Hill. dull cowherd. as a lotus flower unfurled. being. From preference free. thus happily endowed with a wealth of auspicious qualities. The letter was not signed. Swaminathan and Sri Visvanatha Swami 25. All the same at Heart in love. of that equality . " This Ends the Ramana Gita Composed by Vasishta Ganapati Muni. Sri Bhagavan. the sanyasi. "I go to my Father's Presence. Here `command' refers to the choiceless inner compulsion. IN YOUNG boy. From home he wrote. in accordance with his command. humbly enquired about the limitless glory of realized persons. To this Mahatma one humbly asked "of power of Siddha?" To him he answered: "Beyond image or fears they are wise. indeed they are the very form of Siva. AR Natarajan Translation Vs 25 Of Bhagavan thus happily endowed with a wealth of auspicious qualities.

reveals the bIjAksharas (seed syllables and/or letters) which make up Sri Ramana Maharshi's special mantra. There are two types of powers. penance. permeated by words. They radiate celestial beauty. This mantra reveals various bIja vedAdi pAka damana (indra) uttara beginning (and end) of the Vedas 'om' mightier than Indra. How can they when they have no sankalpas. which come to a person who is Self-aware. there is no cognition which does not follow language. 116) In this verse. Commentary True power is not the power to dazzle the mind by performing `miracles' but is to abide in the Self. those which involve the exercise of mental powers.Vs 26 Bhagavan who is always rooted in the Self replied thus: The glory of realized persons is beyond imagination. generates automatic divine action. and hence they are like Siva. The former is a distraction and a person possessing it might still be ignorant.notes below .based on Ganapati Muni's 'gurumantrabhAshyam'. Karma is warded off and boons granted invariably but involuntarily.. as the Seer. Those who so abide are endowed with all auspicious qualities. They have the power to grant prayers. While considering the glory of the Siddhas one has to remember that their essential characteristic is not the power they sport but their equality. ' (Bhartrhari) All knowledge appears as if -------------------------------------------------------------------------------Chapter 18. correspondences and is said to be endowed with Sakti (power). sannidhi. 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. They are the very forms of Siva. Sri Maharshi lies beyond even 119 . *'Salutation to the Fire of Brahman whence emerges the Word' -------------------------------------------------------------------------------10. * [*Sat Darshana Bhasya – Pg xxiii] *** END OF Chapter 18…’ On The Glory of the Siddhas ‘ *** Om Namo Bhagavate Sri Ramanaya Chapter 18. firmly. p. or thought. They are like Siva.'va' of the overcoming of ignorance).. They have the power to grant boons. Kavyakantha Ganapati Muni. He is the mystic import of the mantra 'Om vachadbhuve namah'. 6th Edition. * 'In this world. the embodiment of auspiciousness. also known as 'anubandham 2' (Sri Ramana Gita. verse 10 of sri Ramana Gita . Tiruvannamalai. bIja . the others which are natural to tapas. They are therefore verily the forms of Siva. When we of the demon called PAka (symbolic go beyond this we find. or desire to help? The reason is that their very presence. 1977. the subduer Lord Indra's bIja is 'la'. in which there is unwavering perception of unity.

This morning at 9 o'clock. he said. there is no cognition which does not follow language.'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. ) Sakti Lord of Gods (Rudra) 'u' water. we take leave of you.. ' Bhagavan nodded his head as usual. After they had left. Supporter of the Universe. attains the immortal Brahman. We pray that you may be pleased to bless us that our mind may merge or dissolve itself in shanthi. Mount Arunachala . that which purifies the word is the attainment of the Supreme Self.. who knows the truth of its origin. 'om namo bhagavate sri ramanaya' 'In this world..Here it represents 'bha' (note: the vowel 'a' is omitted. Epithet of Siva and symbolic of transcendence.The 'd' Hill of Dawn. 'Shanthi is the original state.supporter of 'ca' the Earth and all its jIvas . ' (from the Vakyapadiya of Bhartrhari .kacchapeSa . If what comes from outside is rejected what remains is peace. ' '.kurmeSa dharAdhara the Lord of the senses. All knowledge appears as if permeated by words. 'Swami.toyabIja Vishnu as preserver) known as sleep .Rudra the Hill. Lord of tortoises . syllable of offering 'v' signifying dative case (along with next letter) sUkshmAmRtA praNatyA (pra-Nati) 'om vacadbhuve namaH' om va ca d bhu v e namaH Siva Sakti 'e' obeisance/surrender of body and 'namaH' mind with humility Altogether this reveals the Guru mantra . (note: dharAdhara is also an epithet of sushupti amareSvara amRta . He. What then is there to dissolve or merge? Only that which comes from outside has to 120 . looking at Ramachandra Iyer. MEDITATION AND THE LIKE Yesterday. they approached Bhagavan and said.Kanda 1) From 'Letters from Sri Ramanashramam': 19th July 1947 (135) HEARING. so it is understood by the Wise. two pandits came from Kumbakonam.

Start not from the pump: but hridayam as hrit. Become an Atmanishta. I').be thrown out. In that sloka mention is made not only to one's own self. point inward to the Heart. from which thought springs. how to connect by yoga to the root?" "The Heart of all. ' Whenever any one asked what those aantara sravanas are. a Self-realized person. They must occur to a person as a result of the maturity of his mind. either by making the mind absorbed in the search of the Self or by making the mind drown itself through control of the breath. 121 . the whole receives. It is only for immature minds that sravana and manana are prescribed but for mature minds there is no need of them. I am'. Seeing that. here is that person. 'But one thing. Those that are liable to do that aantara sravana (hearing inwardly) do not have any doubts. There is no need to move any further. it is worth while remembering the sloka written by Bhagavan bearing on this subject. always proclaiming 'I am. 'Yes. If people at a distance enquire how to go to Ramana Maharshi. Securing means only remaining in 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. ' 'Sravana and manana mean only those described in Vedanta. Atma sphurana but also how to secure it. manana.' Bhagavan replied. in-drawing and exhaling universe. it is enough if they are told. ' In this connection. by Ayam lit. but if they come to Tiruvannamalai. he used to say. Hridayam "THAT FROM which all thoughts of embodied being sally forth. we have to tell them to get into such and such a train or take such and such a path. Thou Art!" "If in the stem my Heart is the single shoot. don't they?' said some one. ' (from the edition printed by Sri Ramanasramam in 1995) Some Sonnets on Ch 5. they get jnana. may merely image mental part. To describe. so realize the mind’s Source is 'I'. If people whose minds are mature are simply told that the swarupa itself is shanti. aham' ('I. Not only are there outward sravana and manana but there are also inward sravana and 'Aantara sravana means the knowledge of that Atma which is in the cave of the heart always illuminated with the feeling 'aham. and to get that feeling to be in one's heart is manana and to remain in one's self is nididhyasana. reach Ramanasram am and step into the hall.

-- our Self is unity, we've understood. Let Heart's ease -- subtly right of center’s best --, sushumna's stream to sahasrara flood, and now your flower in lotus heart to rest. The Goal of All in the Heart

AWARENESS FLOWS from Heart to body whole, then impressions world wide arise. Beholding these apart from sky, the soul enmeshed in samsara's snare, becomes unwise.
In the flame of flames, by candle of pure light, the circling moth's consumed, and swiftly dies. Things limned by power of mind and sight alike seem different to thought-bound eyes.

Samadhi, firm, one-pointed, 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. The universe entire, and multi-formed, is mind whose origin is Heart, here now to find. The Light of the Mind THE ORB of space, ere we merge in Heart, describes in night a circle, round our sun. The mind by sahasrara lit, like moon, is one reflecting a greater light, of Self but part. Heart gives light to maya, magician's art. A mortal man absents the Heart, sees mind, moonlit, cruising in dark night, purblind.

From observation, may our meditation start. Seeking not Self, immortal source of light, but surfaces which silvered gleam, from Self apart, The ignorant soul, deluded, mists his sight.
The one who Knows reveals Real light in mind, as moon at noon in clear blue sky to find: so truly centering Science of the Heart. The Supreme is the Heart TO THE WISE, the universal face isn't mind.

To be true, all meaning else than Heart is none.

He is no thing but holy Heart at birth.

can integrate man's conceit is unrefined.

No notion differing seer from seen on earth

In Heart abiding, seer and seen are one.
When stream of mind is stopped by swoon, or excess elation, grief, or terror, 'twill run swift into source to sleep, unbeknown.

Poor ignoramus, toiling 'neath the Sun -into the Lion awareness dropped his thought -the Sun within the vestal flame

of Self is ever ablaze. His sleep is nought, but Science of Heart, will enter holy name.





========================================================= I thought it would interest members to read extracts from 'K' 's diary when he presented Ramana with his Commentary on his Gita. It is quite long so I will post in Parts on a daily basis. Alan SRI KAPALI SHASTRIAR wrote his Sanskrit commentary on the Ramana Gita in 1941, and paid a visit to Sri Maharshi to dedicate the work to him. And on his return, in response to a pressing request for a full account of the trip, he gave a rapid narration which was recorded. When the typescript was ready and shown to him, 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, this personal and intimate account was not meant for publication, and as such was not revised by him. However, some extracts from it are included in this section as they would be of special interest to the reader. Kapali Shastria had intended to render his Commentary on the Ramana Gita in English, but this never took place in his lifetime. In 1998, an English translation was at last prepared, and is now available, published by Ramanasramam * IT WAS on the morning of 10 October 1941 that I started for Tiruvannamalai, taking the 7. 40 am train. Fortunately I got a compartment all to myself, 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... The train reached T. Malai in time, perhaps a few minutes before time. I took a Jutka2 and it was 12. 45 pm when I reached the Ashram. When the carriage turned to enter the Ashram, I saw an arch in bold letters: SRI RAMANASHRAMAM - it was

not there ten years ago when I last went there... I could not recognize the surroundings, that it was the Ashram... R. took me to a building which I later learnt to be what they call the Office of the Sarvadhikari. When I turned to my left, the old lady Echhamma was sitting there with her usual rosary. Being very old she invited me with nods. I expected change in her, and for her age she did not look older. *** I stood at the threshold of the Hall, one foot outside. Somehow my legs would not move forward. The head hung down. Feelings overpowered me, perhaps pent up for ages they now found their vent. I muttered something, with effort raised my head , moved forwards and saw the figure of Sri Maharshi reclining on the sofa as usual. Our eyes met. He nodded and said "Hm. Hm. ", as if to say "Why so much, why so much!" I prostrated myself, and as I was doing so, he said to an attendant close by, "This is Kapali Sh... ". When I heard my name being uttered by Maharshi, my mind jumped back to the old moments and there were corresponding emotional experiences. I spoke not a word and stood up. He asked me if I had taken food. "Yes," I replied, "I will take a little rice with buttermilk. " "The train came just now?" he asked. "Yes. " "Come so soon?" "I got the Jut immediately. " "You were expected. Then, just take food - you can have whatever you like. " There was a feeling of satisfaction and peace. I came out to Echhamma who was waiting there I was not in a condition to speak. *** It was now 3. 05pm when I went before Sri Maharshi. I handed the manuscript and prostrated myself before him, then approached him close, 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, in all twenty couplets. 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 the import of Sri Maharshi's teachings. He graciously smiled looking into that particular verse he read it aloud appreciatively while I remained quiet standing quite close by, as I had something else to tell him. I told him that I had written in the next verse that the work was offered on 10 October 1941, 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, as I had no time to look back as I went on writing the 243 pages continuously for twenty days and more, in addition to my routine work. "That can be done. Would you like to take it now?" he asked. "No, not now when it is not being read it can remain with me. "

Then he asked me about the colophon I told him I had left space to write a few words there." I replied. the doctor got unusual courage. a gentleman was standing outside whom the Maharshi could see through the side window. Oh! Everyone thought he would not live. Sundaresa Iyer and Sri A. Pointing to him the Maharshi asked me "Do you recognize who it is?" I looked at him scrutinisingly. Sri Maharshi's question to me was significant the significance was lost upon me at the time. a local man who seems to be a devotee of the Maharshi. and he was given up for lost. " One word about this. coming closer to me. is it J. A few months back he was seriously laid up in bed with complicated illness including temperature. ?" I exclaimed. then it could be only by the Maharshi's help. Now. and which proved that the advice of the Maharshi was not in vain and 125 ." Maharshi replied. medical science has not definitely succeeded in finding a cure for cancer. Sri T. but that was only for a few minutes in a crowded gathering ten years ago. Later I came to know it when people told me about the extraordinary crisis which would have easily led to a fatal end. it was found to be cancer in the abdomen and as is well known. There was a general talk and everyone was saying that it was an extraordinary thing that J. Then the Maharshi audibly read out the twenty couplets and significantly accented the last line: matrbhutamahesaya Ramanaya namo namah. 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. studied Vyakarana and specialized in Vedanta later he became Pundit in the Shankara Mutt in Kumbhakonam. "you can call it Bhasya.. as the Maharshi pleases. 4 He immediately saw that and said "Then. It looked from the manner of his reading as if he had read it before. was alive today." he said. 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. Later. Duraiswami gave me some details about the crisis. he said "Come in.. and one of the doctors. as you have already named it. Later. to do something. and humanly speaking there was no hope but of course if he was to come back to life at all from his death-bed. "Yes. "He is very healthy and strong now. In a minute I saw him entering the hall. did something which might mean anything. Afterwards he went out. somehow he is there. " "Anyway. here is come" (showing the book in his hand). "How is it he looks so weak?" I asked. Immediately. But in the Introduction I had written the title as Ramana Gita Prakasa Pithika. We had no opportunity even then to converse. and filled up the word samapta. you can call it so. He was taken to the hospital from his lodgings. but asked them.. There was only bone and skin. Addressing him.. "Ah. Sri Maharshi kept quiet. K. " Then he turned to the end of the book and wrote after Kapalinah krtih. doctors were changed. Just at the time when we were talking about the closing verses. once I saw him sitting mute in a corner of the hall at the Maharshi's. significantly. prkasakhya vyakhya. is reported to have said that it is not a question of days but of hours being counted. "if you had seen him a fortnight ago. I shall write. R.

read aloud the twenty verses concluding the book. who was sitting there wanted to see it. pausing and looking at me questioningly. I was wondering what he was going to do. then and there expressing his opinion or raising some objections.. : "He has yet to go through them once. he requested Raju Sastri to take out the thing. " J. 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. developing. himself. repeating what he said a minute earlier. But Sri Maharshi appreciatively nodded when the passage was read by J. I had a presentiment that some obstruction might present itself. This was because the esteemed friend had a cultured mind. *** J.. conducted by Sri Raju Sastri in the evenings. I was waiting to hear what he. took it and began to read. It is due to the unthinking habit of many of these people in cramming the standard works of Shastras. This idea was quite foreign to his culture. My own Guru. while the Science of the Atman is asserted by its sponsors to be not so. and I was determined not to give way to impatience.Raju Sastri came to me. Naturally. for that was an interesting situation but J. Maharshi.. would say. the boldest among the unbelievers pauses. S. Then J. again he asked. While starting. *** It was not J. and I found his questions meaningless. Pondicherry) blessed me with when I took leave of her. The Maharshi hinted that it was not ready to be seen in fact he said to J. I believe there was none else excepting one or two other than we four. I would not say all Pundits are like that. in the world. Both of us were taken by the Sarvadhikari to his office. what was meant. Sri Maharshi found him obviously to be a little insensible he looked at me.. I had stated that the Sciences. he .meant much more than what was said. and it is this attitude that helped and reminded me also of the significance of the flower Divine Solicitude which the Mother (Aurobindo Ashram. Ordering the door to be bolted he looked around cautiously to see if there was anyone who was not in his confidence. Vasishta Ganapati Muni may be considered an honorable exception. kept quiet for a minute. continuously changing. "(Introduction). From the mandahasa(medium sized cupboard in which household idols 126 . "I shall just see only the Pithika. including T. K. bewildered. 's fault if he could not follow the sense of certain passages. were imperfect. went on reading. Sri Maharshi had to gracefully say "Yes". came to the rescue of the Maharshi by almost removing the manuscript from the shelf. Having assured himself that we were safe. My book was still in Sri Maharshi's hand she was glancing through the pages and as already said. *** After the Veda Parayana. On one or two occasions I met the objections as they apparently merited an answer. Then he kept it on the shelf. J. was over. Later I directed him to go on whenever he stopped.

Just here. 127 . I saw the whole thing. But it is not hrdayakasa. to remove the akasa and simply call it hrdayam. ) *** OCTOBER 11: J. the Maharshi continued. 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. meaning "Are you quite sure?" "Anyhow. This is a chapter in which Maharshi gives a discourse on the subject of hrdaya of his own accord . it is only hrdayam. My impression is that the anahata is also called hrdayakasa in some of the Tantric works. "I have written hrdayakasa for anahata also. that would be better. and removed the word akasa leaving it as hrdayam. " Maharshi paused and looked at me. it was solid gold. 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. Raju Sastri took out a plate and handed it to him. which has a special significance in the worship of Divine Mother.are kept for worship). there had to be a halt in the reading of the manuscript." I said "I shall note and find out if necessary I shall quote the text. ) He spoke to me how he was able to get it all done. It was a few inches square. but its weight betrayed to me the metal even before I saw it scrutinizing indeed. 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. When a particular passage came. 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. The diagram was Sri Chakram. Then there was another. and he in turn placed it in my hand. It cost a thousand rupees. when there is so much doubt." he said "that is right. It represents the stages of evolution of the universe from the central Divine Reality. was reading the Fifth Chapter by now. it was neatly done. The third one contained letters inscribed in the diagram.not in answer to any question from anyone . as the distinctive features of Sri Maharshi's realizations are expressed in unequivocal terms. why so much care for safety had to be taken etc. " After a minute the full significance of Maharshi's questioning became evident to me and then I said "I think it is better. " "Yes. " "Yes. " Immediately I took the manuscript from J.and this is a very important chapter. for the Maharshi began to speak about the 'Heart'. (Sri-Chakram is a power-laden spiritual symbol having profound inner meaning. whereas the hrdayam in the middle of the chest anahatam is called hrdayam by Tantrics and some of the yoginis. 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. The book explores into the various spiritual and scientific aspects of SriChakram. We all came out and he took us to another hut where I was shown Meru in sila (solid rock). it was Subrahmanya Yantra. Maharshi asked me: "But is it called hrdayakasa 1 or merely hrdaya (referring to anahata 2 )?" I replied. a smaller plate that too was taken out.

and it was later confirmed in another article which appeared in 1934 in the same Journal.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. quite good. " "Did he make any personal enquiries when he first saw you?" "Of course he did. R. Formerly it was not so. you are not as much accustomed to write Nagari if it were Telegu it would be different. I too observed it he is in the hall practically always. " "Yes. but behind it a certain aloofness was visible throughout. When he asked me to give my impression. "It has been so for the past one year and a half. Again he took a book in which he had written in his own hand some sentences in English culled from an American journal. He asked me to tell him more about Sri Maharshi's remarks whatever I had to say I did. I frankly told him that the Maharshi was really gracious as usual. but nothing has been heard. it is always the case. Even now it is quite all right. And afterwards when I was speaking to him about the work. " In this connection I reminded Sri Maharshi of what some people once talked about this in light vein ridiculing the idea of hrdayagranthih. the true Heart. 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 definite conclusion that the center of the Self or Heart is located on the right side of the chest. he very kindly heard me and made his very gracious remarks especially when I referred to my handwriting in Nagari scripthe said "Yes. " can afford to talk A. 4 Indeed they. We go on thinking that we have written letters and words which are quite often left out. almost in the hearing of the Maharshi once asked me in 1931 "What. " 128 . " "What do you think it is due to?" "Somehow there is withdrawal into himself. "I do not know how long things have been going on this way." I said "and very graciously asked me to take my food first and that is all." I added. he is more and more indrawn. It seems in 1931 there appeared in November or so (I do not remember the exact month) an article in it describing the Heart. now in a jovial tone reminiscent of olden days "They but if one is hit (or caught in the net) then he can know. L and N. D. your chest is not burst as yet?" The Maharshi replied. The Maharshi said: "I made enquiries about it to get the whole article and that particular number of the journal. As for slips. I spoke to him. That was the JOURNAL OF THE PSYCHOLOGICAL RESEARCH INSTITUTE started in 1872 in Philadelphia. He does not turn to the side of the temple or look into other constructions. and I think somebody also wrote to that address which I have noted here (pointing to the note book in his hand). to be on the right side. The sentences read by Sri Maharshi clearly conveyed the idea that the Heart described was the deepest and the innermost psycho-physical and spiritual Center of man. clear and legible. came and asked me to give him details of what went on in the hall when my manuscript was being read.

Then they were satisfied. addition to which he had by his side the original manuscript written by Nayana in 1917. I had given the word to the Mother that I would try to finish on Sunday itself.. But I do not say that by his treatment of me he made me feel his aloofness. Sri Maharshi had two newer . he added.. However." I said "Even when there was occasion for it. for which purpose he had specially come. "How is it possible!" Then I said. How to finish or even try to finish the remaining thirteen chapters? Moreover. D. At one stage in Telegu and the other in Nagari .A. But Maharshi smiled and said "Now! It will be already a great thing if he finishes even the Sanskrit reading. I myself might have something to say.. "When the manuscript was being read. *** 129 . Now I questioned myself. What you say is perfectly true so far as I am concerned. was previously informed about the propriety of leaving the author to read before the Maharshi. 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. there were portions where Sri Maharshi." said A. But what to do? I was destined for another way. " "It is not exactly that many may have done. I thought. There was an unusual certainty that everything would go all right. I explained in Tamil what I had written about the value of contacts with great men. When all of them had come. turning to the Maharshi. at the same time addressing N. I tried to give the gist then and there. R. In fact he kept a copy of the text while closely giving his ears to the commentary being read. " Facing me. It was from that I felt that there was a certain aloofness. have I tried? Friday passed. I had to take this course that day. and old acquaintance. this train of thought passed by me and I did not think of it again. the Maharshi looked into my face as he knew already that I was to start and proceed with the reading. "1 "That is why I ask you if there was any talk between Sri Maharshi and yourself reviving old memories. 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.. did he make any remark?" "Quite many.. said. All who could follow Sanskrit were present.. " "This is quite interesting and pleasing to me. R. might say something. "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.. that I would try to give a résumé in the evening.. was able to finish less than one-third of the whole. " "No. In the previous three sittings J. "2 *** OCTOBER 12: There was nothing important to note till I entered the hall. 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. D. I did move very closely with him and I have always considered myself to have received his special blessings. he kept simply quiet.

Lives aglow the Maharshi. Sanctifying once more the environs sacred. the Infinite. he laughs. But ever unsevered from Him. reciting. this work within and without me was clearly not mind. 130 . Ramana called. Reigns a Splendor. Luminous. Our teacher's teacher . The voice was going higher and higher. II. Mighty is he with blazing eyes that none can meet. V. model unto men. airy as it were. facing the Maharshi and close to him. as it were but this sight around me. I got up first. Tender is he with gentle smiles. Dispelling darkness. This splendor compact. It was an unusual vastness in front of me the body was light. By his flaming effulgence.I was in the twelfth chapter and had read the first ten verses with the commentary. 1 When I was reading this. expelling evil in those that seek. Yet he shines forth. him they call Maharshi. Mercy bodied sublime. Yet others proclaim Him the Being Centered in the orb of worlds and spheres. Him who shines forth in all the Three. Vast with a heart which delighteth in all. Slowly I moved. The creature ego-soiled perceives not.May he destroy our sins! IV. still it was not I. Among men and others moving equal. Others see Him as Being Supreme. The whole clavicular region was being taken up there was no feeling of the existence of the head. III. I was not in meditation. the plenitude of tapas puissant. " Then I went on. my body would not like to be seated from the spine upwards there was an unusual force waking as it were. "On the slopes of Aruna Hill. Making the world a morsel. I was reading. to sages priceless. the Lord Maharshi. recited the first verse of my anjali to Sri Maharshi: I. Him the Lord some call the Primal Being. It was my chapter. There was no head whatever. In movement deep from Silence sprung. I was doing things perfectly in normal consciousness. every succeeding verse being recited with increasing force. the range becoming wider and wider. VI. in human form. When I came to the tenth verse somehow I stopped it was just time too. robed but by spaces around.

" *** At night I had a long talk with A. Prince of Preceptors. there was some improvement in his health. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita.I saw him after an interval of ten years . Who savored in full the nectar In the lotus feet of Sri Ramana. Thus beams thy life with many a side And leaves the learned guessing. as I was doing the salutation: "This offering of reverent praise. Kundina-born. 131 . O Ramana. "Spreading grace like the friend of the blue lunar lily. Bright like the solar lord of the lotus. When I came to the verse nilaravinda the Maharshi made a remark. By Kapali of resplendent speech. looked far better than what it was when I last saw him at Pondicherry. of Bharadvaja line. D. Then I started reading (8am) and finished it by 9 o'clock. by the way. Is he another Shankar. Is made by bhakta Kapali. He nodded approvingly when the last couplets came out of me. There are two elements in the verse which I may note in passing: one is the blooming of the eyes. OCTOBER 13 Sri Maharshi knew that I was to leave that day.VII. quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself. Or else. And servant of him who served at Ramana's lotus feet. O Silent one. Lord Shambhu with Shakti indrawn? VIII. Shankar's offspring? Is he the self-same boy. But ever in our hearts thou joyest to dwell With certitude. Sri Maharshi looked a little moved that is my impression. Sri Maharshi himself was not looking as old as one would expect in fact there was very little change in his body . " It is very significant that Sri Maharshi who had been silent so far. Is he Kumara. Speaking for five to ten minutes. as I had the previous evening informed him about my program and I purposely retained the last chapter for this morning. by his pure abidance in Brahman he evokes his Father under the banyan tree. Teacher of teachers!" When I finished. he stated. The rest I did not note. I concluded it with the recital of the last two couplets of my epilogue to the Anjali. Disciple of Kavyakantha Sage. His health. R.if at all.

like actual brothers. lines of vibration in the high supernals. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the Deity is sensed immediately. responds just like a person when called by name. The Dhyana Sloka is the voice of the seer. and is able to formulate in human language. Each deity. the name. All this . said to invoke Bhagavan's Presence (*) In showering grace he is like the moon. but of course he also regarded him as his Sad-Guru on another level. who has recorded in words that line the living experience. The Muni had a man to man relationship with Ramana on the human level. by Ganapati Muni.firm like a rock is this my younger brother.. The Rishi. Alan The famous Dhyana Sloka. in luster he is like the sun. if he has eyes . A further note is appended for members. the form and characteristics. 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. The Muni saw himself as Ganapati and Ramana as Skanda therefore as brothers. I do not know how it was done in six hours. at a modest rate. **Lord Shiva as Dakshinamurti. The gods and goddesses are posited in the Supernal Ether. Of course it was the Muni who named the young Brahmanaswamy as Sri Bhagavan Ramana she later confirmed. more powerful than an ordinary human memory or the most moving pictorial record. it should have taken easily fifteen hours to finish the portion. The tone was loud the throat was not affected and the pauses for rest were the minimum. When they first met they became firm friends. the seer when he meditates on the deity. In the same way. 132 . roaming the hill together and going swimming. 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 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 . Him. Bhagavan nicknamed him Nayana which is a term of endearment and means 'father' in Telagu. the moveless one we lovingly remember. the friend of the blue lily. Such a formulation is what is usually known as Dhyana Sloka. comes into contact with those particular lines of vibration. Each deity has its own nada. and they take names and forms to operate in this world constituted of name and can easily see.. " *** Now one remarkable fact is when I started reading. * THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. an articulated piece in the form of verse for meditation on the deity.

. like other great devotees of the Maharshi. He. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. So be firmly poised in the Self."For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni. It is from his biography. the Maharshi (who had been silent so far) made a remark. ” The Muni.. to direct and guide all mainly by his silence. Speaking for five to ten minutes he stated. Ramana recommended aspirants to return to their roots -.who burned to accomplish the redemption of his motherland by the Mantras which gave power and protection to the ancient sages -. touched his forehead and what came naturally to their own Dharma -. The disciples were astonished. Leave everything to God. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita. (These eight slokas form part of the forty verses in praise of Ramana -see the First Invocation in this volume -. there emerged suddenly from somewhere a bright star which went towards Ramana. ) Ramana listened to them in his spontaneous divine mood. became himself an instrument of the Divine activity among ‘the needs of the times’ subsequently. with all cares entrusted to God. Settle still in your heart. according to Nayana. Do not have any doubt about it. surrendering wholly to this ultimate guidance. present and future and prepares the ground for the auspicious events. He acts according to the needs of the times. or whether any other Sadhana was necessary for this purpose . and Nayana (the Muni) realized it was the manifestation of Skanda (the six headed Subramanya from the Pleiades constellation or Karttikeya) in Ramana . After the recitation was over. came to Arunachala and stayed. To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse. speaking only when absolutely necessary. In Arunachala the Muni had his tremendous Yogic experiences. The Lord conducts the past. Ramana replied: “Rely wholly on God who controls the world and does what is auspicious. He who can shape the future can also conduct the present affairs. Ramana usually remained silent. the incarnation of Karttikeya was born. He at once praised him in eight extempore slokas.with the depth enquiry “Who yet sees?” to sustain it. This happened six times.which are recited every morning at Ramanasramam. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") Incident in the life of Ganapati Muni This incident in the life of Ganapati Muni author of the Ramana Gita may interest members. Regards. It will do you good. when all were assembled on the flank of the Hill for prayer and waiting to take the lead from the Muni. Alan Again and again the Muni sought the presence of his master. This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. 133 . 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 Maharshi. One day. Nayana -. '.asked Ramana whether Self-enquiry itself was enough to empower the welfare of humanity.

which sustains it. The beauty is that Nayana said in this way.That the Eternal is: 134 . He would then say "This shloka is from chapter number (some number) of Ramana Gita and this is the shloka number (some number)". Nayana (Ganapati Muni) came and had many of his questions answered. He would say these are in Ramana Gita. But they were the ones NOT in Ramana Gita. Om Namo Bhagavathe Sri Ramanaya! ramasamy ====================================================== Dear Sri Janaardana Kalianandaswami . Regards in His Grace.Translated from the book "Sri Ramana Virunthu . Alan Hymn to the Guru or Gurugita of Vasishta Ganapati Muni 1. After that Nayana went to many places to give discourses. Bhagavan continued: " Do you know what Nayana was saying after completing Ramana Gita? He would recite some shlokas. " Note: Pardon me for the quality of translation! Please feel free to post from the original English source if you have come across earlier. " 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. To illustrate your point about the very close relationship between Ramana and Nayana `I append Ganapati Muni's Hymn to the Guru. Deenanathan published by Sri Ramanasramam pages 110 to 111 Ramana Gita One day Bhagavan said: " Probably it was the year 1913. While delivering the discourses in Sanskrit. They never got written... Nayana would immediately respond.. "This shloka is from Maha Ramana Gita". But nobody had the courage to question Nayana. He was also saying he would use all his talents to write a commentary for Arunachala Pancharatna..Part 1" compiled by Siva. Nayana had planned to write such a book too. In this way he continued composing many shlokas without much effort and finally he completed writing Ramana Gita. This shloka is not in Ramana Gita". But did not write. If someone pointed out "Nayana. he recited many Shlokas with ease.. THE UNMANIFEST from which all this manifestation takes birth. "Where is this Ramana Gita that you are talking about?" Nayana was a scholar and an equally smart person.. many months before he actually began to compose Ramana Gita. Nayana passed away before he could write these. into which it resolves itself . In this way he enquired on many topics and got them by heart.

the source of all lights. By going up. with the eye inward for experience of the Self's oneness: 9. permanent encompassing. urged by the Delight of the primal sound of Silence. gave out this Hymn to the Guru.may it ever throb in my heart's lotus: 11. nurtures the wondrous elegance of (Ramana's)Gita: 12. Seeing the multitude of objects. (The Light) from the lamp named Ramana.let that truth dawn upon you concentration and meditation of Tara. Tara. That Brahman. of the planets. let That deposit me in the Delight. release. 16. 135 . penetrating the walls of Ganapati's speech. By whose Light. lovingly. in which matchless Strength. which by its rays dispels the darknesses of the ignorant . This Light of Atman. whose thought (leads to)liberation. the desireless knowing the truth are delighted. is the power that is there for the power of Brahma and the rest of the gods: 4. That. but its abode is in the Heart's lotus. by the inner movement. it fixes movements . Pranava . knowledge indirect comes . for my meditation: 7. It is devoid of support. Which is the Splendor concrete. by the realization of oneness: 10. Of whose truth on hearing. but whose contact in particular causes that direct knowledge. With the outward eye it makes for the body's illusion. to Which even an inclination has the same purport: 6. Where to stay is liberation. Vasishta. On which by meditation men have become immersed in the Delight of Atman. by whose magic. and from behind for the energy of the senses: 8. the Original Sound: more. 17. Silent. In accordance with his view. bearing the Ramana-name for me . yea. of the sun. itself pervades moving everywhere: in 13. the little minds have a dual vision cast on the All (the One Sum Total. it stands(as ever) for Mukti. That Brahman. Samaste): 5. let that Brahman in Guru's form swell itself in me: 15. Full. by going down.unwearied let it reign supreme bearing the Ramana-name. In which support. it resembles the Sky.2. the Pure. called the Primal Sound. deep and lucid. named Ramana. yet it flows for the lotus of the head. It holds fast to the root. which. this cosmos (this Brahma's Egg) with its myriads of globes firmly abides: 3. by the movements in the adhars1 and in the head. or retired from it.and what 14. so pleasing to me.

as well as the wise rendering of the Muni’s experiences and teaching. David McIver came out in 1946. Frawley. Draws from many untranslated Sanskrit texts of the Muni supplied by Sri K. was published in 1959. Published in English. publ. Another rendering by Sri Krishna Bhikshu. Natarajan. A second edition revised with the assistance of Mr. came out in 1966. Pandit and D. Salt Lake City. V. Bangalore.(who knew and was a disciple of both Bhagavan and the Muni) . Bangalore Contains the Muni’s own versified autobiography in the First Section. R. Ramanasramam Glory of Vasishta Ganapati -. Publ. SABAD.A Biography by Sri Kapali Sastriar. R. Introduction by A. A fresh translation by Professor G. one of which is quoted in this study. published by Ramana Maharshi Center for Learning. Ramanasramam Sri Ramana Gita A new English translation by A. Bangalore.====================================================== For those interested in further study of this Scripture I append a brief Bibliography. which gives special emphasis to the Muni’s work in rediscovering the original meaning of the RIG VEDA. Leela. Natarajan. by his foremost disciple Kapali Sastriar author of the Sat Darshan Bhashya. Maharshi by Sri Kapali Sastriar Published by SABAD (Aurobindo Ashram. 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. Sri Visvanatha Swami and Professor K. Pondicherry) Contains. V. R. A valuable discussion of history. containing first-hand accounts of their relationship. Subbaramayya. later developed by Sri Aurobindo in The Secret of the Veda and K. ShankaranarayananPublished by Ramanasramam A moving account of the intimate friendship of the Maharshi and the Muni. Ramana Maharshi Center for Learning. recently translated from the Sanskrit by Dr. Kapali Shastri (1946) and have endeavored to bring the English rendering into the closest possible conformity with the Sanskrit original. Commentary on the Ramana Gita: "Ramanagita Prakasha" by Sri Kapali Sastriar Published in Sanskrit.. published by Passage Press. NatarajanPublished by Ramana Maharshi Center for Learning. R. Utah Dedicated to Ganapati Muni to lead to a greater examination of his teachings and ideas. Nayanaby G. Natesan . Published by Sri Aurobindo Kapali Sastry Institute of Vedic Culture. Krishna Published by Kavyakantha Vasishta Ganapati Muni Trust in Madras. Shastriar. Bhagavan and Nayanaby S. Sudarsanam. In preparing the latest translation. author of Talks with Sri Ramana Maharshi)and published in 1935 with a Preface by Grant Duff. Tantric Yoga and the Wisdom Goddesses by David Brawley. M. A deeply perceptive and readable life-portrait of the Muni. verse 2) written by Bhagavan himself in Sanskrit. Selection from Ramana Gitaby A. With excellent Introduction and Commentary. along with the Sanskrit text. S. as well as diary excerpts. Swaminathan have utilized all the previous translations as well as the Sanskrit commentary of Sri T. Bangalore A clear contemporary prose translation of the most important sections with well researched commentary. also with the Sanskrit text. meaning and significance of this great verse in the Ramana Gita (Chapter II.and now lives at the age of 90 at Ramanasramam. 136 . part of an unrevised English introduction to his Ramana Gita commentary: "Ramana gita-Prakasha". Eka Sloka of Bhagavan Sri Ramana Maharshi Commentary by C.

achala unmoving. the kinsman of the lotus. He is always in Brahmic state. In his Brahmic state. Son of God. the Maharshi’s grace is available even for those hearts are not quite pure. on a Saturday morning. In the same way. To quote Sri Kapali Sastriar from his Dedication of Ramana Gita Prakasha. Thus Maharishi is the Divine personality in threefold poise of sat chit ananda. tapas. the principle of the Supreme Brahman to four aged disciples. not pure white. And he would respond to them in a manner that was truly amazing . the moon is a friend. VENKATARAMAN narrates an experience he had in his childhood. His eyes shine like full-blown lotuses. 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. the sustaining sap in all things.President of Sri Ramanasramam. Him. Likewise. the moveless one we lovingly remember" Meaning Even to the blue flower.The Message of the Ramana Gita. the friend of blue water-lily. Arriving at the destination. in luster he is like the sun. to save mankind. a 16-year-old schoolboy in Madurai realized the total futility of equipping himself to earn his livelihood. For invoking his presence . as the son of God. he is like the moon. Ramanan . naming a gentleman. we fortunately have a prayer to INVOKE his presence. R. Speaking for five to ten minutes. This INVOKE PRAYER was bequeathed to us by the great Vasistha Ganapathi Muni. symbolized by mountain Arunachala. come down on earth. marked in the school atlas as Tiruvannamalai. . THE A LITTLE over 100 years ago. An irrepressible urge compelled him to forthwith seek sanctuary in Arunachalam. ' " In showering grace. October 1998. sat. Again the moon is the symbol of sloka of the whole Ramana Gita. The sun represents the blazing energy. expounding in silence. chit. ' Ravi Sankar Lusaka. M. Zambia An article that appeared in " The Hindu" (newspaper) dated 16 April 2004. When dispelling the darkness of the heart they shine like the resplendent sun. he elected to stay 137 OMNISCI ENT RAMANA Devotees knew that Ramana Maharishi was aware of even their unspoken thoughts. the knowledge as Consciousness. The easiest way to progress on the path blazes out by the Maharshi's teachings is to open oneself to his influence. This has been taken from the book BHAGAVAN AND NAYANA by Shri Sankaranarayanan The INVOKE prayer is called Dhyana prayer in Sanskrit. the lad set forth towards his goal. he reminds us of his Father abiding under the Banyan tree. he stated. The Maharshi himself quoted with approval the view of someone that this sloka deserves to be the dhyana " When I came to the verse nilaravinda the Maharshi made a remark. S. learn to invoke his presence and surrender oneself completely to him. With grace they emit rays cool as the moon's.' he said that the verse is quite fit to be the Dhyana Sloka of the whole Gita'. The Brahmic state denotes the Pure Existence. He is described as Bliss. he reminds one of his father Dakshinamurthi seated under the Banyan tree. a Paper by V. Silence is his eloquence. ananda.

like the one between parents and children. had on an impulse. My father. In Tiruvannamalai town. The next day was a holiday and I accompanied my mother to the ashram as she took a vessel of `omappodi' (shev) for distribution there. he spoke to her. During the last few months of Bhagavan's life when he was seriously ill.. our residence was on Avarangattu Street and four doors away lived an old lady whom we called `Mudaliar Patti. " The next thing I knew was a stinging slap on my back. " 138 . This was because a life-link comes to be established between disciple and Guru.. "Bhagavan would never have taken food from her hands. it seems you bought for him a copper thooku with lead coating inside. 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. My mother (late) Subbulakshmi Ammal was equally devoted to the Bhagavan. "Subbulakshmi.there for the rest of his life. He would stand in front of our house and clap his hands in order to draw our attention. I used to visit the ashram in the company of my parents. M. I was studying in standard nine (it was called Form Four in those days). After school hours. I would take a bowlful of this and pour it into the cupped hands of the swami. I had the great fortune to have daily `darshan' of the Bhagavan during the last few years of His mortal life. ' (Not to be confused with Alangartanni Ammal of Karaikal who was also known by the same name). relinquished his medical practice to be of service to him. 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. my father stayed on for night duty and I was his silent companion. As Bhagavan sampled this snack brought by mother. Well.. R. Krishnamurthy. was on duty there in the meditation hall. One evening. We used to keep a stock of sour porridge (`pulithakuzhu') always in our house. Noticing the sambar dripping through. and among brothers and sisters which Bhagavan himself had hinted at. late Dr. who we knew well. It was my mother who was livid with anger. Sachidanandam. he gave peace and solace to tormented souls from all over the world. "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 be the first and last time of sacrilege on your part!" I was chastened by the ferocious intensity of mother's bhakti. That boy was Venkataraman who came to be revered as Bhagavan Sri Ramana or Maharishi Ramana in later years. 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. when I returned from school I heard this `Patti' telling my mother. To the common folk of Tiruvannamalai and its environs.. 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 . he was simply "Brahmana Swami" who was accessible to all of them and whose one look lightened the burden in their minds. 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. "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. 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. 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. and they take names and forms to operate in this world constituted of name and form. Bhagavan asked my mother in a compassionate tone. he is feeling the burden of his guilt. She would pour it gently into my cupped hands. comes into contact with those particular lines of vibration. "Only last evening Mudaliar Patti was relating to me the same incident about sour porridge. by his abidance in Brahman (state of pure Being) he reminds one of his Father under the banyan tree. Fifty years have gone by. let him weep by way of `prayaschitham' (atoning penance). I would stand in front of her house and clap my hands. After consuming it I would walk away without even wiping my hands. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately. "You know Mudaliar Patti. I felt relieved and my mind became extremely light. who is a neighbor of yours now. the moveless one we lovingly remember. the name. Turning to me. by Ganapati Muni. Now that Bhagavan himself has confirmed it in detail. The gods and goddesses are posited in the Supernal Ether. The Rishi. said to invoke Bhagavan's Presence In showering grace he is like the moon. firm like a rock is this my younger brother. I started sobbing aloud. ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. This fellow doubted the veracity of the account. the seer when he meditates on the deity. the form and characteristics. Each deity responds just like a person when called by name. " This revelation was too much for me. In the same way. "What happened? Why is the boy weeping all of a sudden?" My mother replied grimly. more powerful than an ordinary human memory or the most moving pictorial record. lines of vibration in the high supernals. an articulated piece in the form of verse for meditation on the deity. but even now. the lord of the lotus. Such a formulation is what is usually known as dhyana sloka. 139 . At the end of the sobbing. whereupon she would bring a bowl of sour porridge.Bhagavan went on to reminisce. and is able to formulate in human language. ******************************************************************** om namo bhagavate sri ramanaya! The famous Dhyana Sloka. (Him. who has recorded in words that line the living experience. as I recollect and relive the experience. standing at my mother's side. in luster he is like the sun. the friend of the blue lily. Each deity has its own nada. I am overcome with the same sensation of supreme peace.

the others elsewhere.. The first leads to the Self. all others are indirect ways. Yet the mind runs after the sensual enjoyments and does not seek the former. There are two elements in the verse which I may note in passing: one is the blooming of the eyes. the aspirants must adopt the first path. the Maharshi (who had been silent so far) made a remark. if he was unable to convince his followers to take up self-enquiry. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") Sri Ramana Maharshi's insistence that awareness of the "I" thought was a pre-requisite for Selfrealization 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. the other seeks the one who strives to attain. ] Question by a disciple: "There is more pleasure in dhyana (concentration) than in sensual enjoyments. One strives to attain something. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita. ] Sri Ramana Maharshi said: "The goal is the same for the one who meditates [on an object] and the one who practices self-enquiry. One attains stillness through meditation. Why not do so now? Why waste time?" [Note: By David Godman: That is to say. It is that wrong identity that gives rise to misery. The former takes a longer time. " [Note: Although Sri Ramana vigorously defended his views on self-enquiry he never insisted that anyone change their beliefs or practices and. but in the end attains the Self. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. What is to be done? This mental tendency is very 140 . But we have forgotten the Self and imagine that the body or the mind is the Self. 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. in the end. '. but it is a very roundabout way of reaching the Self. Speaking for five to ten minutes he stated. he would happily give advice on other methods. the other through knowledge. 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. To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse. other techniques may sometimes bring one to an inner state of stillness in which self-attention or self-awareness inadvertently takes place.. why is it so?" Sri Ramana Maharshi: "Pleasure or pain are aspects of the mind only. Our essential nature is happiness. So.This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary.

g. See. That must go before the essential nature.ancient and has continued for innumerable past births. Knowledge about reality is indirect at this juncture. asserts itself. Hence the term Aparoksh Anubhuti. Paroksha .Prati+Aksha is what is held against eye. E. 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 and move beyond the limitations of sense perceptions to BE 'I'. Aparoksha . taste and touch are all pratyashanubhuti. " Aparoksh Anubhuti Aksha in Sanskrit is eye Pratyaksha .Para+Aksha is what is not held against eye or karmendriyas. 141 . but can be implied by proper reasoning.not held against eye or karmendriyas or jnanendriyas. Here manas and buddhi are involved. ' Though no fire is seen or heat felt. This has to be understood as what is perceived by karmendriyas. smell. Hence it has grown strong. Here karmendriyas are playing secondary role where as jnanendriyas are playing primary role. This is said to be direct experience. happiness. hear. Smoke seen at a distance is reasoned by saying 'there is a fire in that far off place.

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