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Sri Ramana Gita

INTRODUCTION
In 1903 there came to Tiruvannamalai the great Sanskrit scholar, poet and Yogi, Ganapati Sastri known
also as Ganapati Muni because of the austerities he had been observing. He had the title Kavya-kantha
(one who had poetry at his throat), and his disciples addressed him as Nayana (father). He visited
Ramana in the Virupaksa cave quite a few times. Once in 1907 he was assailed by doubts regarding his
own spiritual practices. He went up the hill, saw Ramana sitting alone in the cave, and expressed himself
thus: "All that has to be read I have read even Vedanta sastra I have fully understood I have done
japa to my heart's content yet I have not up to this time understood what tapas is. Therefore I have
sought refuge at your feet. Pray enlighten me as to the nature of tapas. " Ramana replied, now speaking,
"If one watches whence the notion 'I' arises, the mind gets absorbed there, that is tapas. When a
mantra is repeated, if one watches whence that mantra sound arises, the mind gets absorbed there
that is tapas. " To the scholar this came as a revelation he felt the grace of the sage enveloping him.
He it was that proclaimed Ramana to be Maharshi and Bhagavan. He composed hymns in Sanskrit in
praise of the Sage, and later composed the Ramana-Gita explaining his teachings.

Ganapati had a large band of disciples and they all gathered at Skandasram to ask the Maharshi to
clarify knotty questions. The Muni agreed to cast the answers in verse form - as a Gita -in Sanskrit-in
the traditional 18 Chapters. The work was fully completed by 1917 and the Maharshi approved the work.

The Ramana Gita

Extracts from Bhagavan and Nayana by S. Shankaranarayanan [This is the Biography of Ganapati Muni]

THIS IS one of the important works on Maharshi's teaching by his illustrious disciple Vasishta Ganapati
Muni. It records the instruction of Maharshi on various themes of spiritual importance and mode of
sadhana in answer to serious queries addressed to him by sincere devotees and aspirants. Most of the
queries belong to the period of 1916 and 1917 when Bhagavan was least communicative. It is to the
credit of the questioners that by their seriousness of purpose and sincerity of aspiration they could
draw the Maharshi out, and it was most fortunate that Vasishta Muni was present on those occasions,
himself at times being a questioner, to give an authentic and authoritative record of the whole
proceedings.

The work consists of three hundred verses in mellifluous Sanskrit, and is divided into eighteen chapters.
The metre employed is mainly anustubh, though in the eighteenth chapter drutavilambitam vasantatilaka,
rathoddhata and svagata are employed.

The work is fashioned on the lines of Bhagavad-Gita and bears the name of Gita. It is also divided into
eighteen chapters. A question may arise here that the appellation Gita belongs only to Bhagavad Gita
and it would not be proper to call any other teaching as Gita. But there have been precedents where
teachings of spiritual import have been called Gita. Thus we have rama gita, hanuman gita, ganesa gita,
ribhu gita, etc. The story of Dharmavyadha in Mahabharata is known as vyadha gita. As Maharshi's

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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

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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.

Chapter 2: THE THREE PATHS

Chapter 3: THE PARAMOUNT DUTY/TASK
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:

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

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

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

Vaidarbha and Amritanatha. 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. just four of them. The questioners were Ganapathi Muni. He was born on 17th Nov 1878 in Kaluvarayi in Andhra Pradesh. The setting was the Virupaksha cave and Skandasramam on the Holy Arunachala Hill in the years 1913 to 1917. Yet. ) when abidance is unshaken by sense attractions.e. 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. as Dakshinamurti. (5th edition 1999) Introduction It is said that in the days of yore. was the son of Narasimha Sastry. the Great God. a total involvement. Visalakshi. the Real. Some others say that it is the spiritual practice in accordance to the Guru's guidance. Ramana also states that while the existence of the world is accepted both by the wise and the ignorant. 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 wise perceive both . the divinely inspired composer. 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. 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). about penance. Kapali. the names and forms.form and name…. According to some it is the study in depth of the scriptures. the way to Self-knowledge. The means and the end are not different. and learnt directly from him the truth about tapas. Siva. an alternative translation: Ramana Gita … English translation & commentary by A R Natarajan. Daivarata. peace was denied to him till he surrendered to Ramana. He could listen to a long and intricate lecture and produce the gist of it accurately in the form of sutras not 7 . from Ramana Maharshi. the world too is seen as permeated by consciousness and cannot therefore be `Unreal'……. The Chandogya Upanishad talks of the Sanat Kumara regarded as the foremost of the knowers of the Self. and the underlying unity. chose to teach a handful of disciples. the differences. Ramana himself has made it clear that the composition is authentic and that it records accurately the conversations.. For. At a young age he had mastered the scriptures. an exclusive concern to find out the truth. the sage Narada.13 &14) Commentary: The term `Upasana' or `sitting near' has been differently interpreted. meditated on the meaning of many sacred mantras and observed hundreds of austerities. teaching just one hungry seeker. `Remembering such talks was child's play for him. Ganapati Muni. *~* (*~*Sat-Darsanam Vs 18) AR Natarajan Translation: Answer to Q2 is covered in Vs 12. The emphasis clearly shifts to practice and experience. Once he remarked. what matters is earnestness. Karshni. Yoganatha. Yet others say that it is the continuous repetition of the holy mantras.

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

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

natural. In the firm. To Q. 5 Krishna gives 16 second half of 16 and 17 as answer to Q. by that very sign the Enlightened know. Kapali Sastriar Translation: 15. To Q. 3 as verse 6 only. How does one. where there is no urge to respond to any impulse. The wisdom of such a person is steady and firm. 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. 10 . When the Natural State becomes fixed by a silence devoid of impressions. For such a person there are no ‘others’ Perception of oneness does not mean that such a person is not aware of objects. The answer to 4 they give as 16 only [Kapali only the first half]. innate state. 15. without any doubt.Question 3 Ganapati Muni asks Sri Bhagavan Kapali Sastriar Translation: 6. Further to the previous correction. that they are Enlightened. abiding in the Cognizant-Self recognize himself as such? Is it by knowing the fullness of his enlightenment or is it by his indifference towards sense-objects ? Ramana answers. 6. the Self. in that Supreme Silence. without a doubt. Perhaps the Muni made revisions or there are printers errors. It only means that Self-attention is not lost because of objective* awareness. able to conclude that he is a Jnani himself. What do you think? Question 3 AR Natarajan Translation: Vs 6 How does a person of `steady knowledge' know that he is one such? Is it because of the awareness of the fullness of his knowledge? Or is it because of cessation of objective* awareness? Vs 7 By what hallmark do the learned recognize the Knower? (note: this is later referred to as the fourth question with answer in Vs 16) Commentary: The expression `sthitaprajna' means `one who is rooted in Self-knowledge'. Both Kapali and Krishna give the answer to Q. 5 Kapali gives the second part of 16 and ends the whole chapter on 17. the Jnani would be. So it looks like our three translators are perhaps working from different versions of the original Text. 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.

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

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

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

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

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

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

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

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

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

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

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

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

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

----------[End of Chapter 3] ( Note: Sanskrit version of Ch.enquiry. Commentary: Though Ramana would never hesitate to state that self-enquiry is the `infallible means' he would also not disturb people's faith. making realization instantaneous on hearing from Ramana himself about self. replies suited to the temperament and background of the questioner. its tireless practitioner for years on end. `I am Brahman'. There is no doubt that all these meditations are conceptual. `Brahman am I'. Ramana's advice to find out the source of the `I'-thought. One has to note that the repetition of the sacred syllables should be incessant and steady. affirm identity of the individual with Brahman. revealed the truth to the Muni. 'Nature of Knowledge'…*** (Bhagavan answers questions raised by Ganapati Muni ) AR Natarajan Translation: Vs 1&2 Best of sages which these meditations. `I am all'. * It could be said that the Muni's earlier practices had ripened him. [* Bhagavan and Nayana by S. ) *** Chapter 4 …. 3 in Ramana's hand writing can be seen in `Photo' file in Ramana Gita album.By repetition of the sacred syllables or the pure `OM' the mind is withdrawn from the sense objects and becomes one with Self. a master of mantra sastra. One therefore finds in Ramana Gita as also in the Talks with Ramana Maharshi. Next two are indicative of the all pervasiveness of the Self from which the individual is non- separate. Sankaranarayanan – P4] Vs 12 This marvelous conversation took place on the seventh day of the seventh month of the year 1917 of the Christian era. This at once underscores the advantages as well as the limitations of `other methods' and the effectiveness of self-enquiry. Answer Vs 3-4. found that the peace which should have followed did not. or the sound of mantra. Abidance in one's own pure state is `knowledge' according to the wise. 24 . Ganapati Muni. This is because he recognized the fact that the best suited spiritual practice would depend on one's temperament. These are scriptural assertions of the Truth. `All this is Brahman' can be termed `knowledge'? Or is it different from all these four concepts? Commentary: First two. with the Self.

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

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

Vs 7 From `Sahasrara' consciousness spreads all over the body. Still you can find confirmation in a Malayalam Ayurvedic book and in `Sita' Upanishad. Ramana has also clarified that `Anahata chakra' is not the seat of the Heart. Yogic texts do not speak of the heart & Anahata charka as one. and then the experience of the world arises. not self-conscious. Ramana's experience.Vs 4 If the `Heart' be the seat of the `Anahata Chakra' how can the practice of yoga begin in the `Muladhara'? Commentary: Muladhara is the first.. death and deathlessness co-existed. It is my experience and no authority is required by me.. The light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'.the Heart being the source of the mind. Vs 5 This Heart is not the blood-pumping organ. Any thought which approaches it cannot survive. Thus it is clear that `anahata' is not the same as `Hrit'. The delusion of separate existence arises in a mind ignorant of the source of its light and its all pervasive nature. Anahata is the charka lying behind the Heart. AR Natarajan Translation: Vs 6 The location of the Heart is on the right side of the chest and not on the left. making all activity possible. Lalitha Sahsranama has it-`salutations to the core situated in anahata' and the next mantra. Vs 6 The location of the Heart is on the right side of the chest and not on the left. Viewing themselves as different from that consciousness human beings get caught in the cycle of births and deaths. `in the Heart'. Commentary: 27 .. `Hridayam' means `This is the center'.. Vs 8 The `Sahasrara' of one who abides in the Self is pure light only. Commentary: Ramana's teachings point out that the fullness of existence is shining always in the core of the Heart – not a physical but a spiritual Heart . The light of the Self is reflected in the mind.Anahata is not the same as the Heart center. Thus it stands for the Self. Anahata is the fourth charka. The glow of the Heart as `I' was felt directly…………. The light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'. Commentary: Body is inert. "The Heart that I speak of is non-physical and is only on the right side. He invariably referred to his own experience as the authority for it. "………. How can a physical location be yypara nadi'.

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

realize that there is nothing belonging to you, the ego. Everything is done by
something with which you get into conscious union".
In `Nirvikalpa Samadhi' the mind is silent, but there is no objective awareness. "For in this state it
(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
The entire universe is in the body and the whole body is in the Heart. Hence the universe is
contained within the Heart.
Vs 12
The universe is only in the mind and the mind is nothing but the Heart. Thus the entire story of
the universe culminates in the Heart.

Commentary:
….. The fact that the universe is contained in the mind, is evident on examining the dream state - The body
is lying inert, yet several different situations & scenarios are experienced vividly by the mind. In deep sleep, when
mind is absent, there is no world. Waking, is the mind lighting up the world, although mind & world rise
simultaneously. Also, perception of the world is only through sense organs controlled by the mind.
One could therefore say,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.
[*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
pinhole and knew that many insects could not have issued from it in
where it had shot up. We found it was only a
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 Heart imparts light to the mind.
15. A mortal not established in the Heart, perceives only the mind , just as the light is perceived in the
moon in the absence of the Sun.

16. Source of the Light is one's own Real Self, and perceiving the
Not perceiving that the
objects through the mind as apart from himself, the ignorant one is deluded.

17.The Enlightened One inhering in the Heart, sees the light of the mind merged in the light
of the Heart, like the light of the Moon in daylight.

Translation by AR Natarajan:
Vs 13
The Heart is to the body what the sun is to the world. The mind in `Sahasrara' is like the orbit of the
moon in the world.

Vs 14
Just as the sun gives light to the moon, the Heart lights the mind.

Commentary:
The moon has no separate existence from the sun – so too the mind only reflects the consciousness of the Heart.
It is because of this that enquiry centered on finding out the mind's source will take one back
to the Heart.

Vs 15
A mortal absent from the Heart sees only the mind, just as the light of the moon alone is seen at night when the
sun has set.
Vs 16
Unaware that the true source of consciousness is one's own Self, and mentally perceiving
objects apart from oneself, the ignorant are deluded.

Commentary:
In the waking state, we function only with our minds. In dream state one's identity need not be the same. In
sleep, the mind too is asleep. Proceeding only with reference to the waking experience one is apt to
presume that the mind is all, and that it is independently conscious……... only a properly
directed enquiry would reveal the truth, that the origin of the mind's light is the Heart, just
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.

Commentary:
There is a world of difference between a Heart based life and the mind based one. For those whose mind is
dead, in the sense that latent tendencies are destroyed, only the form of the mind remains. it is
rid of content.

30

Translation by Krishna Bhikshu:
18. The Enlightened One knows the mind as the expressed meaning of the word 'Prajnana'* and the Heart as the
thing meant. The Ultimate Divine is not different from the Heart.
*Knowledge of the Ultimate.

19. The notion that the Seer is different from the Seen abides in the mind.

For those that ever abide in the Heart the Seer is the same as the Seen.

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

21. The embodied do not know that at that time thought has entered the Heart. But are aware of it in Samadhi.
The difference leads to a difference in names.
Note: names like 'sleep' etc. Kapali.

AR Natarajan Translation:
Vs 18
Though the verbal meaning of the word `Prajnana', intelligence, is the word mind, the wise know its essential
meaning to be the Heart.
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 unlimited consciousness of the Heart
alone can be its connotation.

Vs 19
The difference between the seer and the seen is only in the mind. For those abiding in the
Heart the perception is unitary, one.
Commentary:
Since the first thought, the primal thought, is one of identification with the body, a particular name
and form, the perception has perforce to be dualistic. All duality ceases when the mind is lost in the
Heart.

Vs 20
When there is aforcible arrest of thoughts, by swooning, sleep, excessive joy or sorrow, fear, and so
on, the mind goes back to its source, the Heart.

Vs 21
Such merger is unconscious and the person is unaware of it. However, when one consciously enters the
Heart it is termed `Samadhi'. Hence the difference in names.
Commentary:
In the Ramana way, 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

31

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

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

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

When such regulation becomes permanent it becomes natural. Scriptures say. Vs 12 deals with the third…… …In ch. Then the syllables. Once again. A stilled mind can be used to pursue a single thought till the mind merges in the Heart. ii) forcible control of breath through hatha-yoga. mental repetition is superior. 35 . Vs 9 The wise regard the giving up of the notion `I am the body' as exhaling. Vs 10 The mind also gets controlled by repetition of sacred syllables. the mind. Mental worship is considered superior as it require alertness to mental movements. Self-enquiry is the most potent means for ridding oneself of this false idea and for the mind to be absorbed in the Heart. iv) the company of the great ones. and the breath become one. 6. the company of great ones always rooted in consciousness. Vs 12 By keeping daily. the emphasis is on somehow quietening the mind. enabling its in-turning and returning to the Heart. Of course. ones mind gets merged in its source. Ramana suggests four means: i) breath-regulation by watching with the mind. 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. and abidance in the Heart as natural subsidence. They can be and are often combined in spiritual practice. Such mental attention leads simultaneously to even breath and this in turn enables the journey back to the source. It is this which externalizes the mind. self-enquiry as inhaling.. Done in loud or low tones. Again the point made is that somehow. iii) single-minded repetition of certain sacred words. Commentary: The root cause of mental distractions is the ego or the self-imposed limitation of identifying oneself with a particular name or form. three things are rare: human birth. Commentary: A time-honoured method of mind control is the repetition of sacred words. 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. desire for knowing the truth and the company of sages.translation & commentary by AR Natarajan: Vs 8 Breath-control comes about gradually when the channels are purified. Commentary: …….

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

15.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 Atma alone shines, within and without, and everywhere, as body etc. shine to the
ignorant, one is said to have severed the knot {Granthi bheda occurs].

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.

53

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

Commentary
each sense organ is connected to the Heart through its own
In verses 9 & 10 it was seen that
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
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.

Commentary

54

Thebody 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
analogy. 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
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].

21. When the Self does 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
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. There is no
sense of doership because there is no body consciousness.

Vs 21
karma of such a one is destroyed due to the absence of the sense of doership.
It is said that the
No doubts arise since the Self only exists for him.

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

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

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

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

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

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

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

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

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

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

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

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

`The other miracles are like dreams which last till waking'. [*Mountain Path Jan 1966] Professor K. powers arise through ripeness. siddhi. 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. give peace of mind and liberation to ripe souls'. he himself is not caught in the illusion. the miracle. not by thought. Ramana would remark humorously that while the magician deludes others. In that state. Abiding in his own natural state. so doth the Sage relate. it is thought. These are the words of wisdom from Bhagavan Ramana. (*ie. clairvoyance. as soon as a matter is brought to his notice `automatic divine activity' flows from him. Abidance in the Self is the sum-total of all powers. 24. expect to attain all 67 . A search for them deflects one from the search for the SELF. Self-abidance is the sum –total of all powers. Commentary Thepowers which dazzle the mind. * When one understands the true nature of the mind through self-enquiry. is Self-abidance and that all others are comparable only to dreams. 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. Whether the Jnani exercises it or not he is the repository of all power. But it is not so. Ramana explained to a devotee that the very `presence can do wonders. Swaminathan and Sri Visvanatha Swami Translation 23. . he wakes up from the dream that mental powers are worth seeking. The Jnani does save his devotees. Versification He seeks nothing else abiding in the Natural State This is the summation of all Powers . he does not go seeking anything else. which is non-existent for him. whereas the one who exercises powers not only deludes others but in the end is caught up in it as well. The possession of these powers does not make for a happier life. nor does it bring about an attitudinal change in dealing with persons. Ramana is emphatic that the only true power. events and things. * The analogy of the ocean is given to indicate the majesty of his state. the one who is actually seen to be exercising powers is the one having them. Effortless Tapas is termed as Samahdi Sahaja. clairaudience etc. 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. but by his very presence. Effortless Tapas is termed the sahaja state. involve the use of the mind. as far greater power can be had by holding on to the Self. just as the ocean is the repository of all rivers. Ramana laughs at the attitude of "those madmen who without realizing the power which animates them. not fated to sport powers –v20) Commentary ………Apparently.

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

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

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

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

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

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

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

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

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

The mind projects the world and sees it. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. the high-minded Bharadwaja Kapali. 27. Again. Earlier the Vedic text that Self itself has become everything has been explained. Vs 25 All this activity is not possible without `Shakti'. The one transcendent Sakti is known by two names. one has to point out that there exists some Supreme reality as the Ground. Diverse forms for underlying reality can arise only if there is movement of thought away from the stillness of existence. questioned Guru Ramana. because of the work of Creation. the power being that of the Self. Hence it is said that neither the world nor the mind can exist without power. by others Being. the seen and the act of seeing. `Power'. What happens is only a lulling of activity for the time being and not destruction. The mind's consciousness. and Activity. The movement cannot exist apart from Reality. is the reflected power of the Self. to those who consider movement alone to be the mark of Sakti. Commentary What is referred to here is the `Mahapralaya'. this activity subsides into the one. Bhagavan:. the Self. how can there be movement unless sustained by consciousness? Vs 24 If in course of time the great dissolution of the universe should take place. The world has no independent existence of its own. Being as Ground. consisting of the triad. It will sprout again when the new cycle of creation starts. neither the world nor the awareness of it. 28. AR Natarajan Translation: Vs 26 77 .AR Natarajan Translation: Vs 23 Diversity in Reality would not arise in the absence of movement. great among the learned. Supreme Reality is by some called Sakti. Commentary Once again the interlaced nature of power and the ground are emphasized. That sole. 26. Best of men. its power. The mind's source is clearly indicated to be the Self by Ramana in Upadesa Saram. Professor K. by others Brahman and by still others Person. Commentary The triad are he seer.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-- 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.

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He is no thing but holy Heart at birth.
No notion differing seer from seen on earth
can integrate man's conceit is unrefined.

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.

EXTRACTS FROM THE DIARY OF KAPALI
SHASTRIA PART 1

=========================================================

I thought it would interest members to read extracts from 'K' 's diary when he presented Ramana with
his Commentary on his Gita. 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
123

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. "

124

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

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

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

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

so did Saturday and seven hours of Sunday have already passed at best I could read today for five to six hours without disturbing the Ashram routine and regulations in the hall. "But it is no wonder that he is so kind to you in fact none of us has moved as you have done with him.in addition to which he had by his side the original manuscript written by Nayana in 1917.. All who could follow Sanskrit were present. the Maharshi looked into my face as he knew already that I was to start and proceed with the reading. might say something. I tried to give the gist then and there. said. and old acquaintance. I thought. " "This is quite interesting and pleasing to me. J." said A. At one stage N. turning to the Maharshi. "2 *** OCTOBER 12: There was nothing important to note till I entered the hall. "1 "That is why I ask you if there was any talk between Sri Maharshi and yourself reviving old memories. It was from that I felt that there was a certain aloofness..A. I myself might have something to say.. Sri Maharshi had two newer . When all of them had come. But I do not say that by his treatment of me he made me feel his aloofness. was previously informed about the propriety of leaving the author to read before the Maharshi. I had to take this course that day. did he make any remark?" "Quite many.. this train of thought passed by me and I did not think of it again. for which purpose he had specially come. Now I questioned myself.. R. D. How to finish or even try to finish the remaining thirteen chapters? Moreover. I explained in Tamil what I had written about the value of contacts with great men. 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.. have I tried? Friday passed. he added. What you say is perfectly true so far as I am concerned.one in Telegu and the other in Nagari .. However. D. "When the manuscript was being read." I said "Even when there was occasion for it. There was an unusual certainty that everything would go all right. In fact he kept a copy of the text while closely giving his ears to the commentary being read. *** 129 . Then they were satisfied. But Maharshi smiled and said "Now! It will be already a great thing if he finishes even the Sanskrit reading. was able to finish less than one-third of the whole. that I would try to give a résumé in the evening. R. there were portions where Sri Maharshi. " Facing me. " "No. I did move very closely with him and I have always considered myself to have received his special blessings. In the previous three sittings J. 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. " "It is not exactly that many may have done. But what to do? I was destined for another way. he kept simply quiet.. at the same time addressing N. I had given the word to the Mother that I would try to finish on Sunday itself. "How is it possible!" Then I said.

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

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

the name. in luster he is like the sun. lines of vibration in the high supernals. it should have taken easily fifteen hours to finish the portion. Alan The famous Dhyana Sloka.. A further note is appended for members. In the same way. The Dhyana Sloka is the voice of the seer. Such a formulation is what is usually known as Dhyana Sloka.. firm like a rock is this my younger brother. The Rishi. at a modest rate. Him. the moveless one we lovingly remember. said to invoke Bhagavan's Presence (*) In showering grace he is like the moon.as she later confirmed. The Muni had a man to man relationship with Ramana on the human level. roaming the hill together and going swimming. the form and characteristics. 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.is due to three factors: (1) the Maharshi understood that I was to finish and go(2) I had the will and (3) the Mother was present . * THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. and is able to formulate in human language. Bhagavan nicknamed him Nayana which is a term of endearment and means 'father' in Telagu. Of course it was the Muni who named the young Brahmanaswamy as Sri Bhagavan Ramana Maharshi. the seer when he meditates on the deity. by Ganapati Muni.one can easily see. In the final part of Kapali Shastri's Diary he told how the Dhyana Sloka came about at Ramana's suggestion in the Ramana Gita. When they first met they became firm friends. but of course he also regarded him as his Sad-Guru on another level. The tone was loud the throat was not affected and the pauses for rest were the minimum. an articulated piece in the form of verse for meditation on the deity. responds just like a person when called by name. I do not know how it was done in six hours. comes into contact with those particular lines of vibration. " *** Now one remarkable fact is when I started reading. Each deity has its own nada. like actual brothers. The gods and goddesses are posited in the Supernal Ether. and they take names and forms to operate in this world constituted of name and form. who has recorded in words that line the living experience. more powerful than an ordinary human memory or the most moving pictorial record. the friend of the blue lily. The Muni saw himself as Ganapati and Ramana as Skanda therefore as brothers. if he has eyes . When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the Deity is sensed immediately. 132 . All this . Each deity. **Lord Shiva as Dakshinamurti.

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

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

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

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

he stated. R. An irrepressible urge compelled him to forthwith seek sanctuary in Arunachalam. ENT VENKATARAMAN narrates an experience he had in his childhood. to save mankind. Arriving at the destination. The Brahmic state denotes the Pure Existence. he elected to stay 137 . marked in the school atlas as Tiruvannamalai. The Maharshi himself quoted with approval the view of someone that this sloka deserves to be the dhyana sloka of the whole Ramana Gita. He is always in Brahmic state. In the same way. Likewise. the moveless one we lovingly remember" Meaning Even to the blue flower. in luster he is like the sun. Again the moon is the symbol of Bliss. the lad set forth towards his goal. the kinsman of the lotus.' he said that the verse is quite fit to be the Dhyana Sloka of the whole Gita'. he reminds one of his father Dakshinamurthi seated under the Banyan tree. October 1998. OMNISCI And he would respond to them in a manner that was truly amazing . M. come down on earth. he is like the moon. Renouncing all his worldly ties and without a twinge of regret for the snapped past or a thought of concern for the basic needs of the morrow. the moon is a friend. sat. In his Brahmic state. as the son of God. learn to invoke his presence and surrender oneself completely to him. the knowledge as Consciousness. Silence is his eloquence. The sun represents the blazing energy. Speaking for five to ten minutes. With grace they emit rays cool as the moon's. S. ' " In showering grace. expounding in silence. the friend of blue water-lily. Zambia An article that appeared in " The Hindu" (newspaper) dated 16 April 2004. symbolized by mountain Arunachala. ' Ravi Sankar Lusaka. This has been taken from the book BHAGAVAN AND NAYANA by Shri Sankaranarayanan The INVOKE prayer is called Dhyana prayer in Sanskrit. the principle of the Supreme Brahman to four aged disciples. not pure white. the Maharshi’s grace is available even for those hearts are not quite pure. He is described as achala unmoving. The easiest way to progress on the path blazes out by the Maharshi's teachings is to open oneself to his influence. Son of God. the sustaining sap in all things. Ramanan .President of Sri Ramanasramam. tapas. His eyes shine like full-blown lotuses.The Message of the Ramana Gita. When dispelling the darkness of the heart they shine like the resplendent sun. ananda. a 16-year-old schoolboy in Madurai realized the total futility of equipping himself to earn his livelihood. a Paper by V. on a Saturday morning. For invoking his presence . he reminds us of his Father abiding under the Banyan tree. " When I came to the verse nilaravinda the Maharshi made a remark. RAMANA A LITTLE over 100 years ago. chit. To quote Sri Kapali Sastriar from his Dedication of Ramana Gita Prakasha. Him. THE Devotees knew that Ramana Maharishi was aware of even their unspoken thoughts. This INVOKE PRAYER was bequeathed to us by the great Vasistha Ganapathi Muni. we fortunately have a prayer to INVOKE his presence. naming a gentleman. Thus Maharishi is the Divine personality in threefold poise of sat chit ananda.

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

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

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

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