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Sri Ramana Gita

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

teachings are of great spiritual import and authoritative because of authentic experience, the work is called Gita. It is called Ramana Gita because the Teacher is Maharshi Ramana, and whatever Maharshi imparts, it is based on his own experience and inner vision and not based on the scrutiny of sastras either past or present. This does not mean that Maharshi's teachings are not according to sastras. Any discerning reader would find that whatever Maharshi says not only accords with sastras, but throws light on many points in the sastras hitherto obscure and unexplained. One thing has to be remembered that Maharshi's teaching does not demand as a prerequisite any knowledge of the sastras or any religious teaching. Its concern is mainly with Man and his essential problem. Though questions might have been asked by each one from different view points, the answers from the Maharshi always emanate from the standpoint of the Self. As Self is the common denomination to all people in all walks of life, the teaching is relevant to all without any distinction and is the need of the hour. The primary purpose of the teaching is Self-enquiry and taking one's stand in the Self. It is traditionally explained that man has got four purposes in life, which are known as purusarthas. These are dharma righteous conduct, artha the meaning and purpose of things, kama desire and moksha liberation. The last one is said to be the supreme purpose of life, parama-purusartha. According to Maharshi there is only one purpose in life for man, that is to seek the Self and remain in it all the time. Dharma is that which holds, dharanat dharmah and righteous conduct is the one that holds the society together. But in truth, that which holds everything intact is the Self. Artha is the meaning and purpose. Only because of Self everything has a meaning. Kama is desire, and the thing that a person desires most is himself, which is the Self within him. Moksha liberation is the state when the Self sparkles all the time as the real 'I'. Thus, behind the four purposes of life exists only one real purpose, that is seeking the Self. It is not the purpose of this Teaching to enunciate a new doctrine, to find a new religion or creed. Maharshi is gracious enough to share his experience with the enquirer. As his approach is so radical, you are shaken to the foundations, all your pet theories get demolished. But like some other Masters, he does not leave you severely alone after that. He gives his gracious guidance to build on the ruins and he leads you on towards finding the Self. The questions taken up for consideration by the Maharshi are often intricate, relating as they do to the deepest experiences in Yoga, and involve very subtle perception and analysis. But fortunately Ramana gita has been commented upon by the Scholar Yogi, Sri Kapali Sastriar, the illustrious disciple of Vashistha Ganapati Muni, and his commentary prakasa, in simple and lucid Sanskrit throws a flood of light on all abstruse points and is a great help for the proper understanding of the high philosophical concepts and deep spiritual imports embodied in the teaching of the Maharshi. The text deals with thirty-seven questions by various aspirants including the Muni, and extensive and clear-cut answers to them by the Maharshi. Each chapter deals with a theme, tells the occasion, the exact date according to the Christian era in most cases, gives the background and details of discussion. But all chapters do not deal with questions and answers. The second chapter which is like a crest-jewel in the whole composition, narrates an incident in 1915 when the Maharshi gave out the essence of his teaching by means of the famous verse hrdayakuhara madhye. An exposition of this verse forms the

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

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

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

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

The seventh and eighth chapters deal extensively with the nature of Self-enquiry, with the fitness of persons for this, the purpose of religious rituals and rites and the purpose of the four asramas, stages of life. Here it is unequivocally declared that deliberation on oneself is the highest merit to be obtained, the sacred of the most sacred things svavimarshah param punyam pavananam hi pavanam. Chapter 9: ON CUTTING THE KNOT - GRANTHI BHEDA The breaking of the knot in the heart by Self-enquiry is discussed in the ninth chapter, Chapter 10: while the tenth discusses the place of man in society and advocates universal brotherhood for the welfare of mankind. Chapter 11: The secret harmony between knowledge and the siddhis one gets in sadhana is explained in the eleventh chapter. Chapter 12:


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

difference from God denied. Vs 7 The three paths are self-enquiry. When direct experience takes its place by diligent pursuit of the way suggested by Ramana. Vs 6 In the second half of the verse instruction is given for the practice. search. by a disciple. there is no longer any need for intellectual comprehension of the nature of the Self. the watching of it helps to steady the mind and gives the necessary thrust to push within. The location indicated is based on Ramana's own experience. The Self. however is untouched by both. This position would be clearer when one goes through chapter five of this work where Ramana sets out how the fullness of consciousness. and regulation of breath. merging in the Heart. 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. is related to the reflected consciousness of the mind.. and the third `pranarodhana' or regulation of the breath. be it God or the Self has to be related to it. Such subsidence is a pre-condition for one to become conscious of the eternal `sphurna'. Commentary: The first path is termed `margana'. direct experience is affirmed. There are as many as fourteen different versions. the Self. have over the years. In this light it is seen to be complementary to self-enquiry. `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. rendering descriptive attributes of the Self. of the three different methods which in essence are one. . Such description. every thing . to be found out experimentally.superfluous. which could be termed as `The Path'. 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. He has hastened to add that the paths are essentially unitary in nature. These are methods for tracking back the ego. * it may be mentioned that the Muni has specifically stated that three separate paths are indicated for practice. or the `feeling of existence'. As for regulation of breath. provides only vicarious knowledge. [*'Five Verses on the Self Collected Works-p11] Vs 5 In the first half of the verse itself the nature of experience of Self-knowledge is set out. the second `majjana'. In terms. though helpful.Commentary: In this and subsequent three verses the Muni explains the special features of verse two. The body is limited by time and space. K. [*Eka Sloka by Sudarsanam-P11] ----------------End of Chapter 2. Ramana scholars. by a disciple. the mind. Commentary: In the scriptures the Self has been described. Swaminathan 20 . the essential identity of individual. to its source. translated this verse very differently. Some points need clarification. God and Self is set out.

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

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

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

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

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

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

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

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

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

something with which you get into conscious union".

Everything is done by

(mind) has no `vikalpa'- no need to swing between possibilities & probabilities. " According to yogic texts the mind is in `Sahasrara' in this state. The difference is that in the `Sahaja' (natural) state there is awareness of objects and activity, but it does not disturb Self-attention.
Vs 11

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

entire universe is in the body and the whole body is in the Heart. Hence the universe is contained within the Heart.
The Vs 12 The

universe is only in the mind and the mind is nothing but the Heart. Thus the entire story of

the universe culminates in the Heart.


….. The fact that the universe is contained in the mind, is evident on examining the dream state - The body is lying inert, yet several different situations & scenarios are experienced vividly by the mind. In deep sleep, when mind is absent, there is no world. Waking, is the mind lighting up the world, although mind & world rise simultaneously. Also, perception of the world is only through sense organs controlled by the mind.

the world is but the mind*. The mind has no independent or separate status, its source is in the Heart which is the support of all 3 states, waking, dream and sleep.
One could therefore say, [*Ibid Vs 6] Ramana has referred to these verses when replying to a doubt of a devotee about nadis & channels. " So the

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

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

Translation by Krishna Bhikshu: 13. The Heart exists in the body even as the Sun exists in the universe. The mind exists in Sahasrara as the orb of the moon in the Universe. 29

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

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

Heart imparts light to the mind.

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

The Enlightened One inhering in the Heart, sees the light of the mind merged in the light of the Heart, like the light of the Moon in daylight.
17. Translation by AR Natarajan: Vs 13

The Heart is to the body what the sun is to the world. The mind in `Sahasrara' is like the orbit of the
moon in the world. Vs 14 Just as the sun gives light to the moon, the

Heart lights the mind.


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

to the Heart.

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

Vs 15 A mortal absent from the Heart sees only the mind, just as the light of the moon alone is seen at night when the sun has set. Vs 16

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

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

The mind of the knower, abiding in the Heart, is merged in the consciousness of the Heart like the moonlight in daylight.


There is a world of difference between a Heart based life and the mind based one. For those whose mind is

dead, in the sense that latent tendencies are destroyed, only the form of the mind remains. it is rid of content.


Translation by Krishna Bhikshu: 18. The Enlightened One knows the mind as the expressed meaning of the word 'Prajnana'* and the Heart as the thing meant. The Ultimate Divine *Knowledge of the Ultimate. 19. The notion

is not different from the Heart.

that the Seer is different from the Seen abides in the mind.

For those that ever abide in the Heart the Seer is the same as the Seen. thought process, suddenly broken by swooning, sleep, excessive joy, fear etc. goes back to its original place in the Heart.
20. The 21. The embodied do not know that at that time thought has entered the Heart. But are aware of it in Samadhi. The difference leads to a difference in names. Note: names like 'sleep' etc. Kapali.

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

meaning to be the Heart. Commentary: Literally translated, `Prajnana' means mind. However…. the limited and derived intelligence of the mind cannot
be expressive of the content of the term `Intelligence'. The

alone can be its connotation.
Vs 19

unlimited consciousness of the Heart

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

Heart the perception is unitary, one.

Commentary: Since the first thought, the primal thought, is one of identification with the body, a particular name and form, the perception has perforce to be dualistic. All duality ceases when the mind is lost in the

Vs 20

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

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

when one consciously enters the

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

immortality. Though the merger of the mind in the Heart takes place involuntarily in the situations set out in the preceding verse, it serves no purpose, because when the thought processes revive, externalization of the mind would continue unabated. In contrast a conscious merger of the mind in the Heart

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

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

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

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

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

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

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

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

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

the speech and the body destroy other contrary actions of the mind... Perhaps this is why Ramana replies that vairagya. non-attachment to sense-objects and distaste for transitory things. who are earnest to find out the truth... Meritorious actions of the mind... sacrifice. Krishna Bhikshu Translation: 15.. He whose Vs 10 The one who feels utter distaste when his mind has to move among sense-objects and who is conscious of the transitoriness of the body is said to be a competent one for self-enquiry.. It would be useful to remember that Ramana's emphasis is not on the qualities of the mind.. maintaining the sacred fire... austerities.mind has been purified by spiritual practices or by accumulated merit of past lives. The scriptures prescribe several spiritual practices for the purification of the mind.. would be necessary or not. and who has distaste for the body and the sense objects is fit for such enquiry..... It could be said that all those who are prepared to keep the gunpowder of the spirit dry. are fit for self-enquiry.. prayers at stated times. (discussed in Ch 1).. AR Natarajan Translation: 41 . result in the good of the world... Commentary: Essentially the question is whether the supplementing of self. devotional singing. 17.... The wise act to serve as models for others.. competent persons....enquiry by other spiritual practices.. including discrimination between `Real' – `Unreal'.. Ramana's reply in v14. 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. when enough faith in its exclusive practice might not have developed and skill in practice not yet achieved... permanent-impermanent. covers the early stages of the practice of self-enquiry.. Vs 12 & 13 For the one who is ripe for self-enquiry by his discrimination and non-attachment. At this stage. All these actions of the ripe.. the speech or the body.. is a mark of those suited for self-enquiry.. not on its content. the truth being explained in the light of the natural inclinations of the questioner. and by detachment to sense-objects. but about its nature and about its source. all those brave enough to be prepared to lose life in order to find it. charity.. meditation... Ramana's replies are always positive.. ones fitness for self-enquiry can be known. and for their well-being and not through fear of the compelling scripture. one may be reluctant to give up fully or partly the practices one is habituated to.. By the Commentary: Is self-enquiry possible only for the spiritually mature?. worship of God. Vs 11 marks of a sense of transitoriness of the body. Besides. 16. of extremely pure minds. pilgrimage. are Baths. the other practices would help in purifying and strengthening the mind for pursuing self-enquiry more effectively.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

else shines forth except the Self.

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

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

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

AR Natarajan Translation:
Vs 14

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

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

the ignorant one is of his body.
Vs 16

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

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

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

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

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

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


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

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

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

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

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

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

body heated in the fire of Self

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

subtle, sees the entire gross world through the channels.

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

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

link with the body is cut and one abides as the Self.
Commentary The idea set out in vs14 &15 is reiterated.
Vs 19

The body of one who abides in the Self through self-enquiry is resplendent just as a heated iron-ball appears as a ball of fire.


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

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

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

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

highest peace.
End of Chapter.

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

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

There is no

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

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

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

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

balance of old karma and the future karma would be wiped out, some hold the view that the portion of the karma which has started cannot be warded off. One sees the knower too having bodily
ailments and so on and infers that the wise are also still caught in this portion of karma. Ramana however, negates 55

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BHAKTI in course of time becomes perfect. the thought of God only. for Self and God are essentially one. but only off & on. is really to think of Self. free from thought. 11. Then. Swaminathan and Sri Visvanatha Swami 10. This ends Ch. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. listening once is enough. Translation of Prof. it is still called devotion. to one's identity with the Self and being That. Commentary Even though contemplation of God is not steady. even as by Jnana. does not cease with the achievement of the desire. even when accompanied by desire. 12. But it is certain to be the cause of supreme devotion. By means of this perfect and supreme BHAKTI. to the exclusion of all thoughts. in the end self-knowledge alone must result but pursuit of either path. Ramana points out that by constant single thought.==================================================== AR Natarajan Translation Vs 8 When devotion is complete. 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. sravana. devotion itself confers perfect knowledge. Why? This is because it leads to intense devotion. Growing thus. One who practices BHAKTI for a desired end finds no fulfillment on attaining it and then again worships God for the sake of eternal happiness. Commentary The listening. is listening to the reality. * for. BHAKTI. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. Faith in the Supreme person develops and goes on increasing. He continues to be devoted to God for attaining eternal happiness. Commentary 99 . to uninterrupted meditation on God. one crosses the ocean of Becoming. K. In Upadesa Saram. yet the latter is bound to lead one to the highest form of devotion. 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. He terms this as supreme devotion. ultimately one attains the repose of the Self. Though the paths of devotion and knowledge are different in practice.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Samadhi, firm, one-pointed, seeing in all

sahaja in nirvikalpa finds their absence. This whole wide world on body-sense does fall like rainbow prism and indeed in Heart is presence. The universe entire, and multi-formed, is mind whose origin is Heart, here now to find. The Light of the Mind THE ORB of space, ere we merge in Heart, describes in night a circle, round our sun. The mind by sahasrara lit, like moon, is one reflecting a greater light, of Self but part. Heart gives light to maya, magician's art. A mortal man absents the Heart, sees mind, moonlit, cruising in dark night, purblind.

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

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

He is no thing but holy Heart at birth.

can integrate man's conceit is unrefined.

No notion differing seer from seen on earth

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

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

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





========================================================= I thought it would interest members to read extracts from 'K' 's diary when he presented Ramana with his Commentary on his Gita. It is quite long so I will post in Parts on a daily basis. Alan SRI KAPALI SHASTRIAR wrote his Sanskrit commentary on the Ramana Gita in 1941, and paid a visit to Sri Maharshi to dedicate the work to him. And on his return, in response to a pressing request for a full account of the trip, he gave a rapid narration which was recorded. When the typescript was ready and shown to him, Sri Shastria prefaced it with a note:
"The following was dictated in response to Madhav's request that

I must narrate to him as closely as possible all about my trip to Tiruvanamalai Naturally, this personal and intimate account was not meant for publication, and as such was not revised by him. However, some extracts from it are included in this section as they would be of special interest to the reader. Kapali Shastria had intended to render his Commentary on the Ramana Gita in English, but this never took place in his lifetime. In 1998, an English translation was at last prepared, and is now available, published by Ramanasramam * IT WAS on the morning of 10 October 1941 that I started for Tiruvannamalai, taking the 7. 40 am train. Fortunately I got a compartment all to myself, and after arranging my things I took the manuscript in order to check up and correct the possible slips therein for when I was writing out the commentary I did not look back at what I wrote... The train reached T. Malai in time, perhaps a few minutes before time. I took a Jutka2 and it was 12. 45 pm when I reached the Ashram. When the carriage turned to enter the Ashram, I saw an arch in bold letters: SRI RAMANASHRAMAM - it was

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

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

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

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

"It has been so for the past one year and a half. you are not as much accustomed to write Nagari if it were Telegu it would be different. The Maharshi said: "I made enquiries about it to get the whole article and that particular number of the journal. R. L and N." I said "and very graciously asked me to take my food first and that is all. came and asked me to give him details of what went on in the hall when my manuscript was being read. He asked me to tell him more about Sri Maharshi's remarks whatever I had to say I did. but behind it a certain aloofness was visible throughout. I spoke to him. he very kindly heard me and made his very gracious remarks especially when I referred to my handwriting in Nagari scripthe said "Yes. and it was later confirmed in another article which appeared in 1934 in the same Journal. your chest is not burst as yet?" The Maharshi replied. and I think somebody also wrote to that address which I have noted here (pointing to the note book in his hand). Again he took a book in which he had written in his own hand some sentences in English culled from an American journal. That was the JOURNAL OF THE PSYCHOLOGICAL RESEARCH INSTITUTE started in 1872 in Philadelphia. He does not turn to the side of the temple or look into other constructions. It seems in 1931 there appeared in November or so (I do not remember the exact month) an article in it describing the Heart. he is more and more indrawn. As for slips. 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. When he asked me to give my impression. Even now it is quite all right.He took out a manuscript of Rajayogasara of Nayana 3 and read a few lines in Sanskrit stating that the pascanmarga hrdaya is on the back-side while the puromarga hrdaya is in the front. now in a jovial tone reminiscent of olden days "They but if one is hit (or caught in the net) then he can know. I frankly told him that the Maharshi was really gracious as usual. to be on the right side. quite good. clear and legible. " "Yes. the true Heart. it is always the case. " In this connection I reminded Sri Maharshi of what some people once talked about this in light vein ridiculing the idea of hrdayagranthih. " "Did he make any personal enquiries when he first saw you?" "Of course he did. 4 Indeed they. And afterwards when I was speaking to him about the work. " can afford to talk A. 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. D. almost in the hearing of the Maharshi once asked me in 1931 "What. We go on thinking that we have written letters and words which are quite often left out. but nothing has been heard. "I do not know how long things have been going on this way. Formerly it was not so. " 128 . I too observed it he is in the hall practically always." I added. " "What do you think it is due to?" "Somehow there is withdrawal into himself.

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

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

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

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

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

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

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

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

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

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

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

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

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