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:


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

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

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

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

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

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

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

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

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

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

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

Kapali Shastriar's Commentary: on The Eka Sloka (Chapter Two Verse 2 of the Ramana Gita) FIRST. followed by Kapali Shastry's remarks taken from his Commentary: on the Forty Verses: 15 . When Kavya Kantha Ganapati Muni. 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. One day he left for some place. I shall compose something like Geeta (the Bhagavad gita) as a commentary. Another important thing about this sloka is that it is the first composition of Bhagavan in Sanskrit. wanted to have from Bhagavan in an explicit manner what was. and abide in the Atman. left implicit. only that much he could write. V. " Suri Nagamma. "I asked him to complete the rest.of how the Eka Sloka came to be written. Thus Bhagavan had left us in no doubt that the prompting and the product was that of Lord of Universe 'Jagadeesa' Sri Ramana Himself. the essence of Vedanta. saying 'If it was written by Jagadeesan please give me the paper' he took it away and preserved it with him. When in 1916 a reference was made about this in the presence of Bhagavan. Enter into the heart with questing mind. uttered by Bhagavan Maharshi. " That was how Ramana Gita itself was born. When I asked him what it was he said he wanted to write a sloka but when he actually began it. HERE is the story . saw this sloka he was beside himself in joy and proclaimed it as "Ramanopanishad". 3 Whoever understands this verse. or through control of breath. wrote below that as 'Jagadeesan' and showed it to him as soon as he returned. Earlier his compositions were in Tamil. as I. Kavya Kantha said "The time for that is yet to come. He decided to write out an exhaustive commentary on it. He said that nothing was coming forth and thereafter just left the paper under my seat. " In 1915 Jagadeesa was staying in Skandasram during 'Chaturmasya'. and one day he wrote down in a piece of paper 'Hridaya Madhye'. to whom this account was given. will never again be assailed by doubt. or by diving deep within. 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. Though I reminded him any number of times he pleaded his inability. Before his return. as usual with him in such matters. Brahman alone shines in the form of the Atman with direct immediacy as I. held it in his hand and sat down. She records that she asked him further about this sloka: "Bhagavan himself is Jagadiswara.Hrdaya kuhara Madhye The Eka Sloka In the interior of the heart-cave. Here now is the verse itself.Bhagavan's own account as told to Suri Nagamma . Sri T. v. the great Sanskrit scholar. I completed the Sloka. "Hardopanishad". Those days he was very young.

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

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

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

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

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

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

Vs 5 Withdrawing all thoughts from sense-objects through effort. . [*Marital Garland of Letters-Vs 46. which practiced is for abidance in the natural state. the subject. a strong urge to find out the truth about oneself. is the first essential ingredient. Further. The unknown cannot be enquired into although it can be imagined. ignited by consciousness. Vs 6 This in brief. the known. the `I'-thought. The tendencies in the mind must be eradicated if the mind is to be free of the outward movement. …*~ `Why Ramana' by Kumari Sarada – Ramana Smrithi] It should be noted that since the center of attention is the seer. This approach makes the self-enquiry an adventure. The practice which makes this possible is set out in Vs 5 & 6. the ceaseless thought movements so hard to quieten. when the rising of other thoughts is controlled through self-enquiry. Scriptures prescribe several spiritual practices as the way to be conscious of it. to be tapped by turning the mind inward. Elsewhere Ramana asks. In all spiritual practices there is a subject-object relationship of the individual carrying a particular name. However.what is suggested is a non-objective enquiry. Commentary: Latent tendencies and the false notion that happiness lies only in sense objects. happiness is our inherent nature. Here Ramana emphasizes the need for steadfastness and faith in pursuing the enquiry to its logical end. the subject. form or sound. the individual.all one's actions and their fruit. in a sense it is 22 . Since the individual `I'-thought functions always in association with other thoughts. is the totality of us or whether our true `personality' has an altogether different dimension. Hence the question.*~ and sustains it despite the journey being often seemingly long & endless. is the practice for knowing one's own nature this effort alone brings about the exalted inner vision. conceptualized. The spirit of enquiry. . the ego.Self-knowledge. Ramana's method of enquiry is about the source of the ego. such in-turning would take place. one should remain fixed in steady 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. One can only enquire about the familiar. actions are only possible because the mind is being AR Natarajan Translation: Vs 4 `Briefly. 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. Raman says that through enquiry related to the individual or self. keep the mind externalized.

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

`Brahman am I'. [* Bhagavan and Nayana by S. Ramana's advice to find out the source of the `I'-thought. found that the peace which should have followed did not. 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. This is because he recognized the fact that the best suited spiritual practice would depend on one's temperament. `I am Brahman'. Abidance in one's own pure state is `knowledge' according to the wise. revealed the truth to the Muni. ----------[End of Chapter 3] ( Note: Sanskrit version of Ch.enquiry. 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. Ganapati Muni. `All this is Brahman' can be termed `knowledge'? Or is it different from all these four concepts? Commentary: First two.By repetition of the sacred syllables or the pure `OM' the mind is withdrawn from the sense objects and becomes one with Self. making realization instantaneous on hearing from Ramana himself about self. Next two are indicative of the all pervasiveness of the Self from which the individual is nonseparate. These are scriptural assertions of the Truth. a master of mantra sastra. 'Nature of Knowledge'…*** (Bhagavan answers questions raised by Ganapati Muni ) AR Natarajan Translation: Vs 1&2 Best of sages which these meditations. `I am all'. Answer Vs 3-4. One has to note that the repetition of the sacred syllables should be incessant and steady. ) *** Chapter 4 …. This at once underscores the advantages as well as the limitations of `other methods' and the effectiveness of self-enquiry. One therefore finds in Ramana Gita as also in the Talks with Ramana Maharshi. affirm identity of the individual with Brahman. 24 . its tireless practitioner for years on end. or the sound of mantra. replies suited to the temperament and background of the questioner. There is no doubt that all these meditations are conceptual. * It could be said that the Muni's earlier practices had ripened him. 3 in Ramana's hand writing can be seen in `Photo' file in Ramana Gita album.

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

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

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

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

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

of the mind brought about by the practice of Pranayama. Inherent tendencies[vasanas]* are powerful and the mind is therefore very hard to control. 32 . Breath Restraint is also an option when practicing Diving Into the Heart' see Ramana Gita Chapter 2. having explained the science of the Heart. They are carried over from birth to birth and new ones formed in this birth. It is fickle and it hops from one object to another incessantly. 3. one deep exhalation .when it ceases to be active. One should control it by controlling the Prana*. subjugating the breath and life force by restraint. ---------End of Chapter 5…' The Science of the Heart --------[NOTE: Sanskrit version of Ch1. restraint of breath for 4 counts and then a deep exhalation . He also gives watching the flow of breath as a means. as the Chapter proceeds. Men [and women] are enamored of sense objects and their thoughts ever flow towards them. one deep inhalation. explained the way of controlling the mind. the sage Ramana. V 2. Vs 2 Men attached to objects and having endless thoughts due to the strength of latent tendencies find it difficult to control the mind.2. *Fixations in the mind [conditioned reflexes brought about by associations] on which depends the reaction or response to any stimulus. 2. Sri Ramana Muni. Having thus explained the Essential Nature of the Heart. spoke of the means of controlling the mind. This may be Later in the Chapter Ramana has simplified the Practice of Pranayama to:repeated a few times daily. 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. See also his essay "Self Enquiry' in Collected Works which can be downloaded from the Ramanasramam Web Site. as a tethered animal.3. AR Natarajan Translation: Vs 1 The best of knowers of the truth.4.during vigilant self-enquiry leads to a continuous erosion of the latent tendencies until the knowledge dawns by total destruction of tendencies. and Japa. 1.5 in Ramana's own hand writing can be seen in `Photo' file-`Ramana Gita' Album] *** Chapter 6…'Mind Control‘ *** Translation by Krishna Bhikshu. eminent among the Knowers of the Fundamental Truth of Things.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1917. The high-minded Bhagavan Sri Ramana Rishi.I {Ganapati Muni] put a question to the Maharshi regarding 'Granthi Bheda'[On Cutting the Knot] on which even the learned have doubts. penance. 2. The purpose is to orient oneself to an exclusive spiritual life. At this stage one Commentary Under modern conditions. has burnt away his sins. at night. and spoke. Vs 10 For the yogi whose `tapas'. On the night of August 14 . For them the dross is burnt away by the dips into the Heart during the practice of self-enquiry. AR Natarajan Translation: association of the Self with the body is called the Granthi [knot].** Ramana Gita Ch 11 v 18] Vs 11 This teaching in the seventh and eighth chapters was given by Bhagavan on the 12th August. But this does not hold true for those who are [*Upadesa Saram v30. * The natural state is free from sloth. The true meaning of `tapas' is the state when the truth shines forth in all its fullness when all mental activities have ceased. 3. leading a life of seclusion. the fourth stage (sanyasa) comes by itself in due time. regarding which even the learned have doubts. would correspond to this stage.[*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. spent a time meditating in his divine mode.GRANTHI BHEDA ‘ *** Krishna Bhikshu Translation: 1. -------End of Chapter 8… ----- *** Chapter 9…’ ON CUTTING THE KNOT . ** earlier stages. Vs 1 On 14th August. listened to my question . 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. third stage for performance of austerities. "The By that association alone one is conscious of his body and actions. I questioned the Maharshi `on the cutting of the knot'. of withdrawal from activities. 48 . One established firmly in it is incessantly performing the most difficult tapas spontaneously.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.sense of doership. The question therefore arises as to how `ripening from moment to moment' can apply to a Jnani. It could only mean that by reason of their not slipping from the natural state. is to rest in the Natural State. By such ripeness siddhis may in course of time come to the Seer and . when all thought movements cease. like it is for fire to burn or living beings to breathe. And effortlessly free. the thought that one is performing tapas. fresh ripeness comes from moment to moment. when Self-knowledge is intermittent and not steady or permanent. Hence the adjective `spontaneously'. Commentary The process of ripening in wisdom is usually associated with the stage of spiritual effort or upasana. Intelligence is then sharp like the tip of kusa grass for it is unhampered by attachments. By such daily penance one is ripe from moment to moment. dream and deep sleep. The Jnani who abides in the Self is fully ripe. there is no incompleteness in his knowledge . [*Ramana Gita Ch3 v3. 19 20. such ones are always ripe and their perception is total.. Vs 20 Powers come to the seer by such ripeness. Commentary ………. **Ibid Ch1 v14] Professor K. attain a peak so great That Siddhis may rise through ripeness of his fate. is absent. Where is the need termed effortless. He will sport such powers only if so fated. AR Natarajan Translation: Vs 19 Natural abidance in the Self alone is difficult penance. For the onlookers some Jnanis are seen to be performing miracles visibly by making even the dead 65 . Why? Because the for tapas or penance for such a one? The penance is natural. To the onlooker the state of the wise would appear inert. if prarabdha lies that way. Hence it is explained that it is not so for one is pure consciousness in that state. it being a state in which there is no movement of thought at all. the ripeness being the automatic feature of their state. One firmly settled in the Self. It is termed as difficult for it represents the state of freedom beyond the mental states of waking. By such incessant Tapas. sports as he may dictate. To think that a Jnani is devoid of power because he does not display it would be ignorance. Versification The Sage's Tapas. even a Jnani may sport such powers.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

. the Maharshi (who had been silent so far) made a remark. Like his father Dakshinamurti in this state Of Brahmic splendor................... Each deity.... (Him.... Then I started reading (8am) and finished it by 9 o'clock.. who has recorded in words that line the living experience.. There are two elements in the verse which I may note in passing: one is the blooming of the eyes..... the form and characteristics Such a formulation is what is usually known as dhyana sloka.. as I had the previous evening informed him about my program and I purposely retained the last chapter for this morning.. Speaking for five to ten minutes he stated.................. '. comes into contact with those particular lines of vibration. the friend of the blue lily..... there shall never be another.. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") From Kapali's Diary OCTOBER 13 Sri Maharshi knew that I was to leave that day.. naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita.............. sapphire blue.. more powerful than an ordinary human memory or the most moving pictorial record ..... lines of vibration in the high supernals.... When I came to the verse nilaravinda the Maharshi made a remark..... ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. the lord of the lotus.. The gods and goddesses are posited in the Supernal Ether.. The Dhyana Sloka is the voice of the seer.... the name.. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately... he stated.......... The famous Dhyana Sloka... quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita... "For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni.......... the moveless one we lovingly remember... There are two elements in 112 .. and they take names and forms to operate in this world constituted of name and form.. " It is very significant that Sri Maharshi who had been silent so far.... Versification [AJ] ... The Rishi. He sat still under the beautiful banyan tree In powerful silence.... setting his devotees free. the seer when he meditates on the deity.... To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse...... on him I contemplate.. Each deity has its own nada. Speaking for five to ten minutes.... an articulated piece in the form of verse for meditation on the deity.. In luster like the Sun who befriends the Lotus too..... This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary....The friend of the Sacred Lily... quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself... he is like the moon. in lustre he is like the sun. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples.. In the same way... Oh such a marvel is this my younger brother! To compare with him....... 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.......... responds just like a person when called by name.. by Ganapati Muni. by his abidance in Brahman (state of pure Being) he reminds one of his Father (6) under the banyan tree..

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

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

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

K. This is the third appearance here on Earth of the God* who pierced of yore the Krauncha Hill. unaided by a Guru. a monkey or dog. in exquisite Tamil poetry. a language worshipped by Agatsya and other sages. 23. a dull cowherd. a scholar or a devotee. He is a poet of renown in Tamil. The Eternal Light Supreme he beheld with his own inner light. `Brahman' and the like. 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. Full of AR Natarajan Translation 116 . yet loving all the world. Without a guru. yet without sense of difference. `Eight verses'. God manifest. `The Nine Gems' and `Five gems'. 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'. he became intuitively aware of the eternal supreme light. And now he has come to quell the darkness of mere logic by providing a living example of Abidance in Brahman-Pure Being. yet full of peace. a knave. `The marital Garland of Letters'. 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. He was in this sense a self-taught knower of Brahman.20. yet in conduct humble. full of devotion. Swaminathan and Sri Visvanatha Swami 22. Translation of Prof. `The Decad'. Vs 21 He is a renowned poet in Tamil. power. Commentary The Maharshi had already composed by 1917 the five hymns to Arunachala. In a boy. free from likes. by his own sharp intellect. *Kumara 21.

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

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

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

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

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

-- 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. "

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

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

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

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

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

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

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

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

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

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

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

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

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

I had the great fortune to have daily `darshan' of the Bhagavan during the last few years of His mortal life.. late Dr. He would stand in front of our house and clap his hands in order to draw our attention. " The next thing I knew was a stinging slap on my back.. it seems you bought for him a copper thooku with lead coating inside. and among brothers and sisters which Bhagavan himself had hinted at. Well. I was studying in standard nine (it was called Form Four in those days). This was because a life-link comes to be established between disciple and Guru. 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 had at least a towel to start with but I had no such luxury in my begging days. he was simply "Brahmana Swami" who was accessible to all of them and whose one look lightened the burden in their minds. Krishnamurthy. 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. was on duty there in the meditation hall. like the one between parents and children. he spoke to her. Noticing the sambar dripping through.. when I returned from school I heard this `Patti' telling my mother. It was my mother who was livid with anger. who we knew well. After school hours. "Subbulakshmi. my father stayed on for night duty and I was his silent companion. One evening. 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. " 138 . relinquished his medical practice to be of service to him.. That boy was Venkataraman who came to be revered as Bhagavan Sri Ramana or Maharishi Ramana in later years. "Bhagavan would never have taken food from her hands. "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. To the common folk of Tiruvannamalai and its environs. I used to visit the ashram in the company of my parents. M. our residence was on Avarangattu Street and four doors away lived an old lady whom we called `Mudaliar Patti. 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. had on an impulse. My mother (late) Subbulakshmi Ammal was equally devoted to the Bhagavan. During the last few months of Bhagavan's life when he was seriously ill. I would take a bowlful of this and pour it into the cupped hands of the swami.there for the rest of his life. ' (Not to be confused with Alangartanni Ammal of Karaikal who was also known by the same name). Sachidanandam. 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. he gave peace and solace to tormented souls from all over the world. 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. My father. We used to keep a stock of sour porridge (`pulithakuzhu') always in our house. In Tiruvannamalai town. "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. R. As Bhagavan sampled this snack brought by mother.

Bhagavan asked my mother in a compassionate tone. 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. the friend of the blue lily. the seer when he meditates on the deity. the moveless one we lovingly remember. he is feeling the burden of his guilt. the form and characteristics. "Only last evening Mudaliar Patti was relating to me the same incident about sour porridge. Such a formulation is what is usually known as dhyana sloka. (Him. firm like a rock is this my younger brother. After consuming it I would walk away without even wiping my hands. I would stand in front of her house and clap my hands. She would pour it gently into my cupped hands. Each deity responds just like a person when called by name. "You know Mudaliar Patti. I felt relieved and my mind became extremely light. Now that Bhagavan himself has confirmed it in detail. ******************************************************************** om namo bhagavate sri ramanaya! The famous Dhyana Sloka. I am overcome with the same sensation of supreme peace. whereupon she would bring a bowl of sour porridge. comes into contact with those particular lines of vibration. ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. more powerful than an ordinary human memory or the most moving pictorial record. standing at my mother's side. I started sobbing aloud. Each deity has its own nada. let him weep by way of `prayaschitham' (atoning penance). and they take names and forms to operate in this world constituted of name and form. " This revelation was too much for me. the lord of the lotus. 139 . 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. Fifty years have gone by. said to invoke Bhagavan's Presence In showering grace he is like the moon. This fellow doubted the veracity of the account. but even now. the name. who is a neighbor of yours now. Turning to me. as I recollect and relive the experience. and is able to formulate in human language. by Ganapati Muni. by his abidance in Brahman (state of pure Being) he reminds one of his Father under the banyan tree. The Dhyana Sloka is the voice of the seer. an articulated piece in the form of verse for meditation on the deity. The gods and goddesses are posited in the Supernal Ether. in luster he is like the sun. At the end of the sobbing. The Rishi.Bhagavan went on to reminisce. In the same way. who has recorded in words that line the living experience. "What happened? Why is the boy weeping all of a sudden?" My mother replied grimly.

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

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