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:


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

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

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

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

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

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

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

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

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

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

The doubt was about the pre-existing desire. that desire also will certainly fructify. It is no doubt true that the desire too would fructify. wife. Why? Free from desires born of attachments. `THE THREE PATHS*** Krishna Bhikshu Translation: v.. The single-minded pursuit of certain spiritual practices might be for the fulfillment of a particular desire say. Ganesan. Bhagavan Ramana Maharshi uttered in a verse the essence of his teaching: v. Vs 18 While practicing yoga with a desire. with neither depression nor elation. The single-mindedness brought about by such motivation might result in the absorption of the mind in the heart. if one becomes a person of steady wisdom. You can see these in the `Ramana Gita' folder under `Photos'. all events good and bad would be seen neutrally. The doubt is if it would also be washed away. Commentary: These are the answers to fifth and sixth questions. children.. Ramana's reply is clear. but for the one who had serried it. wealth etc. 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. These were made available by Sri V. *** Chapter 2. it would no longer produce any happiness. Natarajan includes in his Ramana Gita the Sanskrit version in Bhagavan Ramana's own handwriting at the beginning of each chapter. 1 In the Chaturmsya1 of 1915 of the era of the Son of God. Answers to Q5 & Q6 Vs 17 Even though the practice of absorption of the mind in the Heart is begun for fulfilling a desire. that desire too would be satisfied..AR Natarajan Translation: Question 6 Vs 8 If one practicing yoga for fulfilling a desire becomes a steadfast knower of the Self will that desire be fulfilled or not? Commentary: It is said that Self-abidance destroys all desires. `The Importance of Self-abidance'-------NOTE: Sri. --------END of Chapter 1. 2 14 .. even though the desire is fulfilled there would be no elation.

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

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

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

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

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

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

When the mind turns inward practices have as their goal. discovering ones own true nature determines Ramana also explains why this discovery is to be regarded as most essential. through self-enquiry. found out anew.*** Chapter 3-THE PARAMOUNT DUTY/TASK *** 4. Therefore. only direct experience of the truth would suffice. Human birth follows umpteen ups & downs in karmic cycle. Since all spiritual 21 . This in brief.. desire for liberation & the grace of a Sadguru. It is the basis of all actions and their fruits. `For those desiring the highest. When sights are set on the highest. Ramana himself was always in that state. steady. AR Natarajan Translation: Vs 1 For the delight of the wise. ' Commentary: Note that Ramana's reply is specifically `for those desiring the highest'-. what was lost is found again. brings about Self-knowledge. performance of which.this effort alone brings about the sublime inner vision. e. " Commentary: Three things are said to be rare: human birth. Vs 3 Bhagavan replied. Daivarata: What in brief is the means to know one's Real nature ? What is the effort that can bring about the sublime inner vision? 5. Strenuously withdrawing all thoughts from sense objects. capacity to choose between alternatives: ethical and nonethical. Hence the importance of single-mindedly getting to know the paramount duty. awareness of it is not possible with the mind externalized. the conversation between Daivarata and Acharya Ramana is recorded in this chapter. one should remain fixed in 6. discovering one's own true nature is most important. Vs 2 "Bhagavan. is the means of knowing one's own Real nature . because. It is to be discovered. Self-knowledge. human birth provides opportunity to regain knowledge about oneself. Humans alone are endowed with discriminative faculty. To be in `one's own true nature' is to be in the natural state i. `sahaja'. non-objective Enquiry. It is `natural' because it is inherent a state of bliss in which consciousness shines in all its fullness. 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.not the ordinary man unconcerned with liberation. pursuit of temporary pleasures and freedom from tyranny of karma.

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

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

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

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

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

"The Heart that I speak of is non-physical and is only on the right side. making all activity possible. 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 . `in the Heart'. The delusion of separate existence arises in a mind ignorant of the source of its light and its all pervasive nature. death and deathlessness co-existed. Vs 5 This Heart is not the blood-pumping organ. `Hridayam' means `This is the center'. Still you can find confirmation in a Malayalam Ayurvedic book and in `Sita' Upanishad. approaches it cannot survive. The light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'.. AR Natarajan Translation: Vs 6 The location of the Heart is on the right side of the chest and not on the left. not self-conscious. arises.. How can a physical location be yypara nadi'. 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'. Anahata is the charka lying behind the Heart. Vs 6 The location of the Heart is on the right side of the chest and not on the left. Thus it is clear that `anahata' is not the same as `Hrit'. Commentary: Any thought which 27 ... The light of the Self is reflected in the mind. Vs 7 From `Sahasrara' consciousness and deaths. 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. Thus it stands for the Self. "………. Ramana's experience. and then the experience of the world Body is inert. Yogic texts do not speak of the heart & Anahata charka as one.Anahata is not the same as the Heart center. Vs 8 The `Sahasrara' of one who abides in the Self is pure light only. Viewing themselves as different from that consciousness human beings get caught in the cycle of births Commentary: spreads all over the body. Anahata is the fourth charka. Lalitha Sahsranama has it-`salutations to the core situated in anahata' and the next mantra.the Heart being the source of the mind. The glow of the Heart as `I' was felt directly…………. He invariably referred to his own experience as the authority for it.

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

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

*Fixations in the mind [conditioned reflexes brought about by associations] on which depends the reaction or response to any stimulus.when it ceases to be active. Sri Ramana Muni. It is fickle and it hops from one object to another incessantly. Having thus explained the Essential Nature of the Heart. 1. This may be Later in the Chapter Ramana has simplified the Practice of Pranayama to:repeated a few times daily. explained the way of controlling the mind. of the mind brought about by the practice of Pranayama. as a tethered animal. subjugating the breath and life force by restraint. 32 . eminent among the Knowers of the Fundamental Truth of Things. Vs 2 Men attached to objects and having endless thoughts due to the strength of latent tendencies find it difficult to control the mind. See also his essay "Self Enquiry' in Collected Works which can be downloaded from the Ramanasramam Web Site. spoke of the means of controlling the mind. They are carried over from birth to birth and new ones formed in this birth. AR Natarajan Translation: Vs 1 The best of knowers of the truth. one deep exhalation . V 2. restraint of breath for 4 counts and then a deep exhalation . Inherent tendencies[vasanas]* are powerful and the mind is therefore very hard to control. Men [and women] are enamored of sense objects and their thoughts ever flow towards them. and Japa.2.during vigilant self-enquiry leads to a continuous erosion of the latent tendencies until the knowledge dawns by total destruction of tendencies.3.5 in Ramana's own hand writing can be seen in `Photo' file-`Ramana Gita' Album] *** Chapter 6…'Mind Control‘ *** Translation by Krishna Bhikshu. Breath Restraint is also an option when practicing Diving Into the Heart' see Ramana Gita Chapter 2. as the Chapter proceeds. ---------End of Chapter 5…' The Science of the Heart --------[NOTE: Sanskrit version of Ch1. the sage Ramana. He also gives watching the flow of breath as a means. one deep inhalation. having explained the science of the Heart. 2. 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. 3. One should control it by controlling the Prana*.4.

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

to the source. 34 . and 'Sahaja Sthithi' or abidance in the Self as 'Kumbhaka'. Ramana provides an original solution. as with the Prana. And the use of it for stabilizing breath is a new path. mind. 12. what matters is the mind. Vs 6 If the mind lacks the necessary strength for constant watching of breath then restriction of breath by hatha-yogic practices is suggested. 8. constant association with Great Enlightened Saints*. somehow. Then the Mantra becomes one with the 11. steadies the breath. whereas hatha-yogic practices bring it about by force.also the mind merges in its own source. and retaining breath for four units purifies the channels through which breath flows. When they become clean [the channels of the 'life force] Prana gets controlled gradually. what constitutes such control. Such watching. that is Jnanis . if constant.define 'Rechaka' as the abandonment of the 'I am the body' idea.Vs 5 Watching the flow of breath with the mind is restraint of it. Others. Watching the breath is preferred if one is able to do so because then the one subsidence of breath comes about naturally. Ramana recommends different alternatives because of different natural temperaments. should get back by any appropriate method best suited to the practitioner. 10. Control of every prana-activity is called 'Suddha Kumbhaka'. Even by Japa of Mantras mind gets controlled. inhaling one unit of time. Commentary: Verse seven sets out what is meant by hatha-yogic practice. which is different from the yogic practices set out in the next verse. 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. By *Seers is the translation of Swaminathan. as effective as yogic practices needing expert guidance which may or may not be available. Vs 7 Exhaling one unit of time. The condition precedent for the effectiveness of the method is that the watching should be constant. 9. Commentary: Since breath-regulation is an important aid for mind control. 'Puraka' as the search for the Self. to the Heart. Ramana recommends it as the second best method for breath regulation. For. Also. the question arises.

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

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

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

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

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

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

competent persons.. 17. the speech or the body.. who are earnest to find out the truth.. AR Natarajan Translation: 41 . pilgrimage. Perhaps this is why Ramana replies that vairagya. are Baths... austerities. result in the good of the world.. (discussed in Ch 1). non-attachment to sense-objects and distaste for transitory things. all those brave enough to be prepared to lose life in order to find it. and for their well-being and not through fear of the compelling scripture. At this stage. and by detachment to sense-objects.... Commentary: Essentially the question is whether the supplementing of self.enquiry by other spiritual practices..... the truth being explained in the light of the natural inclinations of the questioner. By the Commentary: Is self-enquiry possible only for the spiritually mature?.. ones fitness for self-enquiry can be known. Besides. sacrifice. Vs 11 marks of a sense of transitoriness of the body.. 16.... Vs 12 & 13 For the one who is ripe for self-enquiry by his discrimination and non-attachment.. Meritorious actions of the mind.... but about its nature and about its source.. Ramana's replies are always positive..mind has been purified by spiritual practices or by accumulated merit of past lives. one may be reluctant to give up fully or partly the practices one is habituated to. devotional singing. worship of God... covers the early stages of the practice of self-enquiry. It could be said that all those who are prepared to keep the gunpowder of the spirit dry. and who has distaste for the body and the sense objects is fit for such enquiry. including discrimination between `Real' – `Unreal'. meditation. permanent-impermanent. when enough faith in its exclusive practice might not have developed and skill in practice not yet achieved. would be necessary or not.... maintaining the sacred fire.. Krishna Bhikshu Translation: 15. prayers at stated times. are fit for self-enquiry. not on its content. The scriptures prescribe several spiritual practices for the purification of the mind.. the other practices would help in purifying and strengthening the mind for pursuing self-enquiry more effectively.. of extremely pure minds.. 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.. The wise act to serve as models for others. Ramana's reply in v14... is a mark of those suited for self-enquiry. the speech and the body destroy other contrary actions of the mind.. charity. All these actions of the ripe. useful? Or are they a mere waste of time? Vs 14 For competent beginners with waning attachments all these actions make the mind increasingly pure.... It would be useful to remember that Ramana's emphasis is not on the qualities of the mind.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The ego. Therefore it is only the manifest aspect of Self which is known. If the idea is transcended the Self Commentary The multifarious creation is born of the eternal activity of God. How can you say that activity is eternal?' ramana replied `Every moment there is creation. Activity is not other than Being. AR Natarajan Translation Vs 34 If one understands properly. If the idea is transcended. Iswara. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Bhagavan: 34. Both are movement and that is eternal'. different would be conjectural. is an idea of God only. Professor K. and His powers 80 . His Shakti. characteristics different from the Self. that it is the activity & stillness which seem to give an appearance of difference . This ends Chapter 12 from the Ramana Gita. It is for this reason that Isavasya Upanishad declares that Iswara pervades the entire universe. the high-minded Bharadwaja Kapali. There is no absolute creation and absolute. activity is not different from the ground. The thought that they are Commentary Having stated in the preceding verse that Self is seen to be eternally active. The creator is not apart from His creation and is the consciousness. namely. questioned Guru Ramana. the Science of Brahman and the Scripture of Yoga composed by Ramana's disciple Vasishta Ganapati. Being alone remains. but in Reality the Self is only one. Ramana brings one back to the proposition which he has repeatedly emphasized in this chapter. The false remains. This creation called the sport of Sakti is only an idea of Iswara. the substratum of everything. Vs 35 The creation termed the sport of power. indeed all this knowledge of difference is but imaginary. `Worlds are created and they perish. that the two are different. great among the learned. imaginary? It is because it springs from the thought that the subject is separate from the Self. His intelligence is unfettered by attachments. Since this goes on always it could be said the Self is eternally active. The difference between the idea of creation and that of the individual is that the Creator is omniscient and omnipotent. is unaware of its essential strength and its link with consciousness. It is called a `leela'. imagining itself to be knowledge ends when through properly directed enquiry the doership idea is uprooted. 35. every moment destruction.Reference could be made to earlier verses 24 & 25 wherein it has been pointed out that activity goes on in time without let and is possible only because of the power of the Self. The eternal nature of activity has been explained to Kapali Sastri who queried. if you see. Why does Ramana call the idea. a sport of His powers.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

K. Then. then hearing once about Reality is enough. the thought of God only. 98 . The question arises if the true nature of the Supreme would be known to the devotee not withstanding the approach. listening once is enough. Even this is bound to result in supreme BHAKTI. 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. AR Natarajan Translation Vs 8 When devotion is complete. it is still called devotion. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. is really to think of Self. BHAKTI not continuous like a stream is called intermittent BHAKTI. Why? This is because it leads to intense devotion. Translation of Prof. Though the paths of devotion and knowledge are different in practice. Even this is bound to result in supreme BHAKTI. When BHAKTI has grown perfect. to the exclusion of all thoughts. He terms this as supreme devotion. Commentary The listening. A particular form or name as Siva.Supreme is the formless source of all form. to one's identity with the Self and being That. sravana. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. for Self and God are essentially one. for it confers perfect knowledge. 9. Swaminathan and Sri Visvanatha Swami 8. devotion itself confers perfect knowledge. When BHAKTI has grown perfect. * for. K. In Upadesa Saram. yet the latter is bound to lead one to the highest form of devotion. 9. is listening to the reality. BHAKTI not continuous like a stream is called intermittent BHAKTI. to uninterrupted meditation on God. but only off & on . Ramana points out that by constant single thought. Commentary Even though contemplation of God is not steady. Subrahmanya. then hearing once about Reality is enough. Translation of Prof. in the end self-knowledge alone must result but pursuit of either path. is superimposed by a devotee. But it is certain to be the cause of supreme devotion. Swaminathan and Sri Visvanatha Swami 8. Ramana answers that it would be known. Vishnu. for it confers perfect knowledge. 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. free from 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. Though the paths of devotion and knowledge are different in practice. to the exclusion of all thoughts. the thought of God only. but only off & on. * for. it is still called devotion. sravana. is really to think of Self. Commentary 99 . BHAKTI. Commentary The listening. But it is certain to be the cause of supreme devotion. K.==================================================== AR Natarajan Translation Vs 8 When devotion is complete. Faith in the Supreme person develops and goes on increasing. for Self and God are essentially one. even as by Jnana. He continues to be devoted to God for attaining eternal happiness. 12. free from thought. does not cease with the achievement of the desire. 11. is listening to the reality. Swaminathan and Sri Visvanatha Swami 10. to one's identity with the Self and being That. devotion itself confers perfect knowledge. to uninterrupted meditation on God. Then. even when accompanied by desire. He terms this as supreme devotion. one crosses the ocean of Becoming. Commentary Even though contemplation of God is not steady. This ends Ch. Growing thus. 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. ultimately one attains the repose of the Self. By means of this perfect and supreme BHAKTI. Translation of Prof. in the end self-knowledge alone must result but pursuit of either path. Ramana points out that by constant single thought. Why? This is because it leads to intense devotion. BHAKTI in course of time becomes perfect. In Upadesa Saram. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. listening once is enough. 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. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. yet the latter is bound to lead one to the highest form of devotion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-- 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. "

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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